with every petition of theirs whereby His former affections are stirred to say so and His sympathie awakned to make His divine Attributes forth-coming for their good 4. It would be considered that the Scripture allows these considerations of Christ to Believers for helping them up to communion with Him and so with God in Him and for strengthening them to approach to Him with confidence on that ground 5. As there is an exercising of Faith in God and thereby a keeping of communion with Him so there is a proportionable sympathizing heart-warming and bowel-moving affection allowed us even towards the very Man Christ as one hath to a dear friend or most loving husband that so in a word we may love Him who is Man as He who is Man loves us And this kind of communion is peculiar to the Believer with the second Person of the Godhead as it is peculiar to the second Person of the Godhead as Man by humane affections to love Him And thus we are not only one Spirit with Him as with the other Persons of the Godhead 1 Cor. 6.17 but we are one body with Him of His flesh and of His bone Eph. 5.30 in respect of this union and communion that is betwixt a Believer and the Man Jesus Christ. 6. Hence 6. As we have most accessâ— to conceive of Christs love to us who is Man so we are in the greater capacity to vent our love on Him and to have our bowels kindled upon the consideration of His being Man and performing what He did in our nature for us so the Object is most suited to be beloved by us in His condescending to be as a Brother to us And this doth confirm what is said and is a reason also why Believers vent their love to God by flowing in its expressions directly concerning Christ Because He is both the more sensible Object of our Faith and love and also because there is more possibility to conceive and mention what He in our nature hath done than to consider God and His operations in Himself abstractly 7. Hearts would always remember that He is God and so that they love and keep communion with Him that is God that makes the former the more wonderfully lively as this should make souls keep up the estimation and dignity that is due to such a Person so condescending And so by the Man Christ both to love and believe in God And in sum having the excellencies of God dwelling in the Man Christ whose affections they are more able to conceive of whose sufferings have made Hâ—s love palpable in whom God hath condescended to deal with us and on whom our affections and Faith also may have the more sensible footing by the consideration of His humane affections There is no wonder that this way of adoring praising and loving of God be so much insisted upon and yet even then when the heart is upon this consideration delighting and feeding it self upon the Mediator still His Godhead is emplyed and God in Him delighted in without which all other consolations would be defective And so it is God in the Mediator who is the Object of this delight Now unto this One God be praise in the Church by Jesus Christ for now and ever LECTURE II. Vers. 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne 5. And from Iesus Christ who is the faithfull witnesse and the first-begotten of the dead and the Prince of the Kings of the earth Unto him that loved us and washed us from our sins in his own bloud 6. And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen WE heard of the Persons from whom follows now these to whom the Epistle is sent to wit the seven Churches in Asia and they are particularly named vâ—r 11. and are severall times spoken of in the two Chapters following Therefore at the entry we shall speak to a doubt or two concerning this inscription to them Quest. 1. Why is this Revelation in form of an Epistle sent to particular Churches rather than to the Whole Church 2. And why is it sent particularly to the seven Churches in Asia 3. Why are they stiled seven Churches and not one Church To the first of these Though it be sent to particular Churches yet this excludes none from the use of it to the end of the world for though many particular Epistles as the Epistles to the Romans Corinthians Galatians c. be directed to particular Churches yet the benefit of the Word contained in them extendeth to all Believers in all ages as well as to them to whom they were directed So those particular Epistles directed to the seven Churches in Asia in the 2. and 3. chapters are useful and behoveful to all the Churches of Christ in the like cases as if they had been particularly directed to them therefore is that Word cast to in the close of each of those Epistles Let him that hath aâ—â—ar hear what the Spirit saith to the Churches 2. As to the general subject matter of this Book It concerns not those particular Churches more than others as we told at the entry For ver 1. It is directed to his Servants to be made use of to the end of the world and it 's sent to those particular Churches to be transmitted by them to other Churches and in this sense the Church is called the pillar and ground of Truth 1 Tim. 3.15 as holding forth and transmitting the Truth to others To the second Why is it dedicated to the seven Churches in Asia Answ. 1. Either because those Churches were next to Pasmos where Iohn was now banished for those who are skilled in Geography know that this little Isle lyes off Asia the lesse Or 2. Because it 's like Iohn had particular inspection of those Churches in Asia committed to him which though it be not particularly set down in Scripture yet it 's clear from Scripture that there was a division of inspection among the Apostles without limiting any of them Peter was sent to the Circumcision Paul to the Gentiles Iames shode at Ierusalem And in the Ecclesiastick Story it 's asserted that after Paul had planted Ephesus Iohn stayed there who lived lâ—st of the Apostles And so these Churches being as would seem under his special oversight while he is absent from them by â—anishment he commends this Epistle to them 3. Jesus Christ sends it to them partly because of some special faults that were among them their need so remaining and because of some special tryals they were to endure and the need they had of consolation under these trials partly because they were the most famous Churches then for Ierusalem was now destroyed this being written in the days of Domician the Emperour To the third Why writes â—e to
people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
to say that all are not redeemed c. because it leaveth this stumbling-block before the person that he knoweth not whether he ought to believe or not because he knoweth not whether he be redeemed or not and this thought may also follow him if he be not redeemed can his believing be usefull to him Answ. There are severall mistakes in this Objection Therefore we shall answer several wayes thereunto And first we say that even upon supposition that one doth not believe in Christ this Doctrine asserted is more comfortable than the other because first he hath no lesse warrand to believe in Christ and rest on Him than if the other Doctrine were supposed for it is not Christs dying for any that warranteth him to believe or is the object of his Faith but it is Gods call requiring faith of him and Gods offer and promise knitting life to the performance of that condition of believing called-for These are contained in Gods revealed Will which is the rule of our practice and the ground of our Faith And according to this Doctrine a hearer of the Gospel hath these grounds for his warrand and there can no other be given even upon the contrary supposition Secondly If he be brought to yeeld to His call to receive His offer and to trust himself to His promise he hath then more solid ground of consolation because of the certain connexion that is betwixt Faith and Salvation than he can have by the other Doctrine which by the interwoven Errors concerning Free-wil the falling away of such as sometime have been true Believers c. is wholly brangled And so supposing him not yet to have closed with Christ he hath the more effectuall motives to engage him thereunto because by so doing all is made sure 2. We answer this Doctrine of particular Redemption to call it so doth never make Salvation impossible to any that will receive Christ and rest on Him but on the contrary though it deny that all men are redeemed or shall be saved yet doth it assert this Universal that all whosoever shall believe are redeemed and shall be saved which certainly doth make the expectation of life through faith in Christ to be the more certain and doth lay the more solid ground for a tossed sinner to cast himself upon when it saith there was never a sinner of any rank or quality that did believe or shall believe in Jesus Christ but he shall be saved from which he may conclude Then if I can or shall believe in Christ I also shall be saved which conclusion will not follow from the other Doctrine And seing this is the very expresse letter of the Gospel whosoever believeth shall be saved there is no ground left to question the same without manifest reflecting upon the faithfulnesse of God 3. We answer If any thing follow from this ground all are not redeemed it is this Therefore all shall not be saved or Therefore all will not believe both which are true And it doth only make Salvation impossible to him who doth not believe in Christ for to such it saith if thou believe not thou shall not be saved neither in such a case hast thou ground to think thy self redeemed and what absurditie is in these yea upon the grounds of the other Doctrine there is none without Faith that can promise themselvs life or comfort themselves in their pretended universall Redemption more than upon the grounds which we have laid down therefore it can never be said that believing in Christ is uselesse according to this Doctrine yea it is asserted to be alwayes usefull and profitable whereas by the opposite grounds it may be often without these comfortable effects following thereupon In the fourth place we Answer That this Objection as much more in this controversie doth flow from a mistake of the true nature of justifying Faith for it supponeth it to be the hearts receiving of and closing with this as a truth that Christ hath died for me in particular and that His death was particularly intended for me This is the more dangerous because it hath been entertained by many and hath been the occasion of mistake even to some great men who have laid this for a ground as Cameron doth on this subject Christus mortuus est pro te si tu id factum credas that is Christ hath died for thee if thou believe it so to be now according to that ground it is impossible but to miscarry both in reference to this Doctrine the Doctrine of Justification and severall other most concerning-truths It is to be adverted then that when we are called to believe in Christ we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular but we are to conceive it in this order First We are called to believe the truth of the Gospel and the way of Salvation laid down therein to wit that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus and that yet all who believe in Him shall be justified and saved c. Thus we may apply that word Heb. 11.6 He that cometh to God must first believe that He is c. for if this generall truth be not acknowledged saving Faith wanteth the discoverie of a sufficient and fit object to rest itself upon Secondly We are then called to receive this Christ offered to us in the Gospel and by Faith to be take ourselves to Him so discovered and there as on a solid foundation to rest for the obtaining of Justification and life by the vertue of His satisfaction according to the offer that is made in the Gospel This is the main act of saving Faith whereby a sinner cometh to be entituled to Christ and to the benefits of His death Whereupon thirdly followeth our accepting of the forsaid offer being supposed a warrant to look upon Christ as ours upon the benefits purchased by Him as belonging to us and upon ourselves as actually redeemed by Him none of which before that could have been warrantably concluded but this being supposed there is good ground for it because a sinner by receiving of Christ cometh to have interest in Him and so consequently in all that is His for Christ and His benefits are not separated and therefore except there be ground to bear out this title to Christ Himself there is no warrant to believe that any of His benefits do belong to us Now according to this forsaid order no hearer is ever called to believe what is false Because these three are ever true to wit First That life is certain through Faith in Christ and no other wayes Secondly that one who is called to believe on Him ought to obey and that Gods call is a good ground for that obedience Thirdly This is also a truth that one who hath yeelded may look upon himself as accepted of God and redeemed by Christ Jesus because in the
that respect of His Essence Again these expressions that the one is called the Father and the other the Son and yet both One God do clearly hold forth that there are real relations in that Godhead subsisting in a distinct manner and so there must be Persons as Heb. 1. the Son is called the expresse Image of the Fathers Person which plainly sayes that the Father considered as distinguished from the Son is a Person and subsists and that the Son as distinguished from the Father and as so lively and expresly representing His Person must be a Person also having this from the Father and what is said of the Father and Son must also be true of the holy Ghost who is God equal with both yet different from Them both as They differ from each other though not in respect of that same incommunicable property yet he who proceedeth must differ from those from whom he proceeds as he who is begotten must differ from him that begat him For Their operations we may find here that in some things They concur joyntly yet some way differently Some things again are attributed to one which cannot be to another as their personal properties the Son is begotten and not the Father or the Spirit therefore He is allanerly the Son the Father begets and the Spirit proceeds These are called Their personal properties and Their works ad intra or amongst or in reference to Themselves of this kind is the incarnation of the Son which can neither be said of the Father nor of the holy Ghost Again in things ad extra or that relate to the Creatures simply whether in making or governing of the World They joyntly concur the Father createth all so doth the Son and holy Ghost the Son from the Father by the holy Ghost the holy Ghost from the Father and the Son as those expressions of God sending His Son the Son 's sending the Spirit from the Father c. do declare Ioh. 14.26 and 16.7 Gal. 4.6 To the third This Truth concerning the blessed and glorious Trinity being so often insisted on here and coming so near to the nature of God Himself it cannot but be exceedingly necessary for Christians to be through in the faith thereof yet it is questioned of late whether it be to be accompted a fundamental point of Faith or not I say this of late is questioned by Socinus and the favourers of a boundless untolerable Toleration for of old it was most sacredly received as such amongst the Ancients as the Creeds that are called Apostolick Nicene and that of Athanasius do manifest But this Engine the Devil drives first to make the most necessary Truths indifferent that then he may the more easily engage opposers to quarrel the very Truth of them it self but we conceive whatever it was of old before Christ yet now it is to be looked on not only as a Truth which is clear from the Word but also as a fundamental Truth which being shaken would overturn Christianity and the way of Salvation that the Lord hath revealed in His Gospel This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie but to so much clearness in this Truth from the Word as may be a ground to Faith in the thing it self And that this is necessary as a fundamental we think ariseth clearly from these three grounds 1. That Truth without which the true God cannot be taken up believed in and worshipped is a fundamental Truth but this Truth of the Trinity of Persons and Unity of the Godhead is such that without it that God which is proposed in the Word and is the only true God and the object of all Worship can neither be taken up believed in nor worshipped rightly Ergo c. because the true God is One and yet Three Persons and as such hath proposed Himself to be known and worshipped 2. That Truth without which the work of Redemption would be overturned is fundamental But this is such for by taking away the Mysterie of the Trinity they take away the Godhead and Personality of the Mediatour and so do enervat His satisfaction And as on the former accompt the true God is otherwise conceived than He is in Himself so in this respect the Mediatour is made a quite other thing And can any thing be fundamental if this be not 3. The way that God hath laid down in His Worship requireth this seing in Baptism there is particular and expresse mentioning of these Three the Father Son and Spirit as the Superiour to whom they that are Christian Souldiers should be lifted and inrolled and so we may accompt of all after-worship seing God requires us to honour the Son as we honour the Father and seing these Three equally witness from Heaven 1 Ioh. 5. the Father Word and Spirit all which Three are One can their Testimony be received as of Three or can they be accompted as One God without this And yet there can neither be one in Faith engaged unto in Baptism or one whose Testimony we may receive but He who is God and can any think but it's necessary for a Christian and that fundamentally to know to whom they are devoted whom they are to worship whose Testimony it is that they receive whose operations they feel whom they are to make use of c And therefore it 's necessary to know the Trinity of Persons in that One Godhead It may be the exercise of some tender soul that they know not how to apprehend this Object rightly when they come to worship and that often they are disquieted while their minds are unstable Concerning this there is need here to distinguish betwixt what may satisfie us as to the Object in it self and what may be sufficient to us in directing of our Worship to that Object If we take up God as in Himself here is a depth that cannot be searched out to perfection He is broader than the Sea Who can know Him higher than the Heaven What can we do Iob 11.8 But yet we have footing in His Word how to come before this God with fear reverence holy admiration c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have and in this the pure Worshippers who believe this Truth of One infinit God and Three Persons ought to be taken up rather that they may be suitable in their worshipping and have becoming effects on their own hearts than to be disquieting themselves by poring too curiously on the Object worshipped except in so far as may serve to transform the heart into a likeness to Him And it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries that doth work this but the real through and near impression of the general which is revealed clearly in His Word We would therefore commend these three in Worship 1. That folks would satisfie themselves in the general with the solid faith
the Body so may we conclude that men called to it may write for the edification of the Church although they be not gifted with infallibility in their writing 2. We gather from this that none should take on them to write any thing as the Lords mind for the edification of the Church without a Call to it I mean not an extraordinary Call as Iohn had but this I mean that as there is an ordinary Call needfull to the Preaching of the Gospel and we may conclude from Gods extraordinary way of calling the Apostles to Preach the necessity of an ordinary Call So in the generall that same consequence will hold in respect of writing for such an end And if we look through the Scripture we will find a Call for Writing as well as for Preaching and readily he who was called to the first was also called to the second as being a Prophet of the Lord. Though this particular we do not absolutely and simply presse seing men may be called to write and not be fitted to Preach yet I conceive Solomon is called the Preacher from his writing And to warrand writing we would conceive so much to be necessary as may 1. Satisfie the man himself as to his being called to such an eminent duty by God and therefore there must be somewhat to hold out to Him that it's Gods mind he should undertake such a task 2. That men walk not by their own satisfaction alone but that there may be so much as to convince others that God put them on that work and therefore though we would not presse an authoritative mission to write as to Preach yet considering that Iohn's warrand to write is also a warrand to others to make use of it and that people would have a warrand for making use of writings as well as a man for his writing There is some orderly thing necessary as to point out to the man his duty in writing for his peace so also to point out to others their duty in use-making of it So that neither any that pleaseth may write but he would give some reason beside his pleasure nor would every one use the writings of all as they please Reason 1. A Call is necessary for every thing and men in lawfull duties are to walk by it otherwise all lawfull duties would lye upon all men as their calling or be at their pleasure which stands not with Gods putting the task even of particulars into mens hands 2. To write of the holy things of God is to take on us to tell what God thinks and what is His will which is a most concerning thing especially to do it solemnly in writ lest it prove at least a taking of Gods Name in vain when without a Call we do it 3. This may clear it That neither publick Preaching nor private edification by word can be discharged rightly but when men walk according to Gods Call in these which is also necessary in writing 4. There is no promise to be guided in it or of successe to it without some clearnesse of a Call to it and so it cannot be comfortably undertaken nor prosecuted 5. All the Saints had their Call to write who took that way hence some Apostles have writen others not some Saints have recorded their case others not The reason of this difference is because some were called to write and others otherwise imployed else we must say they failed who wrote not Neither will it simply warrand one that he writes truththere was doubtlesse truth in the Preaching of the Sons of Thunder and also of the Son of consolation yet God thought it not good to call them all to write And experience hath often made this truth out that many have taken on them to write whose writings have been exceeding hurtfull to the Church so that had all men walked by a Call in writing there had been fewer errours at least they had not come unto such an height and the Church would have been free of many subtile Disputations that have more prejudged than advanced Godlinesse in it As therefore some may fail in not writing when they are called to it so others may in going about it whiles they are not called to it If we might enquire in the generall for particulars cannot be pitched on what may evidence a Call to write We shall shew 1. What is not needfull 2. What will not satisfie and be sufficient And 3. What is needfull and may be satisfying 1. An extraordinary Call by revelation or immediate impulse of the Spirit such as Iohn and the Apostles had is not needfull It might make a Writer as well as a Preacher to be suspected if they should pretend to any such Call 2. We think not an authoritative mission in the person who is writer simply needfull One may be fitted to edifie by writing whose Gifts lead not to edifie by Preaching yet ought not the Church to be frustrate of the benefit of his Gift 3. We think not a pressing inclination simply necessary seing often inclination thwarts with duty and mens modesty lazinesse or other respects may much divert the inclination as in Moses Ieremiah and others when called to Gods Work 4. We think it not necessary that there be any singular or extraordinary measure of Gifts beyond others Some may be called to write by particular providences when others of more understanding may be spared even as some may be called to Preach and others of more learning and ability are passed by On the contrary It will not be sufficient to evidence a Call to write 1. To have an inclination 2. To have Gifts Or 3. To be found in truth Nor 4. To have a good meaning and end These will not serve in other duties and so neither in this without respect had to the particulars after mentioned That a man therefore may have peace as to his undertaking we conceive there is a concurrance of several things needful to be observed As 1. There is a necessity of a single end to wit Gods glory others edification and in part may come in his own exoneration as to such a duty It 's not self-seeking nor getting of a name nor strengthening such a particular party or opinion that will give one peace in this matter 2. It is necessary not only that the thing be truth but that it be edifying profitable and pertinent at such a time Gods Call to any thing doth ever time it and tryst it well as most subservient to the scope of edification Hence that which is Error or impertinent can never plead a Call in writing more than in preaching yea we conceive the writing of many light frothie subjects or of speculative janglings and contentions about words is exceedingly contrary to edification which ought to be the end and also the rule of our practice in writing 3. Besides these there are circumstances in the concurrence of providences trysting together in reference to the person writing to the subject
writen of the time wherein and occasion whereupon and such like which being observed may contribute to give some light in the thing As 1. If the person be called publickly to edifie the Church if he be of that weight as his testimonie may prove profitable in the Church for the strengthening and confirming of others or the like considerations though no new thing be brought forth by him which ground as a moral reason Luke gives to Theophilus of his writing the Gospel Luke 1.1 2. Considerations may be drawn from the subject As 1. If it be a necessary point that is controverted 2. If the Scripture opened be dark and obscure and possibly not many satisfyingly writing of it 3. If the way of handling it be such as gives any new advantage to truth or to the opening of that Scripture though it be not so accurate every way that is if the manner be more plain or more short or more full or touching at some things others have passed or clearing what they have mistaken or confirming what they asserted only or such like cases wherein they may contribute and be useful for the understanding of what is already written or occasion others to form and mould their invention and what God hath given them for better advantage to others seing some hath the faculty of inventing others of improving what is invented thus both are made use of for one end when they are brought forth together even as in building some are useful for plotting or contriving some for digging stones some for hewing others for laying by square and line yet must be furnished by the former So is it also in an edifying way of writing every one have not all yet should none refuse to contribute their part 3. The time would be considered if such a truth be presently controverted or such a subject necessary to be spoken unto now if such a persons interposing may be useful if such a duty be neglected or if such a Scripture be not made use of and the like These may have their weight to put folks to it even though they should say little more than what is said by others because then all are called to put to their hand to help that is the time of it And there is this advantage that when many do write it serveth not only to confirm and strengthen what another hath said but it occasions some to read that subject that readily would never have read it had not such a man written thereon seing another book of that subject might possibly never have come to their hands and withall this is advantageous when moe are engaged in the same subject This consideration is alleged by Bellar praefa in Tom. prim out of Augustine as a reason to put men to write who were not of the most excellent parts that it was edifying and better than nothing yea that it was beseeming at such a time to see many armed in the Camp of Christ against His adversaries although all be not leaders and captains 4. Occasion also may be from Gods putting one to have thoughts of such a subject when others are otherwise taken up some not having accesse to be edifying otherwise as when occasion of study is given and the thing by publick delivery or secret communication is known to others and called for by them to be made publick or that they would set themselves to it God giving occasion of health quietnesse means c. for it the thing getting approbation from such as are single and intelligent judging such a thing usefull in this the spirits of Gods servants would be subject to others Such considerations are frequently mentioned by worthy men in their prefaces to their Books And it 's observed in Vita Pellicani as swaying him to publish his writings though not accounted by himself at least to be of accurate learning that mediocriter simpliciter scripta mediocriter doctis placitura videns quod illorum major sit capia quam eximie doctorum gratificari petentibus voluit For as the most learned Preachings do not alway edifie most so neither is it in writing and though as a learned man observeth in a preface that which is accurate edifieth most intensively and best explaineth the thing yet often what is more popular edifieth most extensively and proveth profitable to many moe who are but of ordinary reach Of Reading and Hearing IN the last place it is also clear that people are not indifferently and without warrand to read or hear except they know that they be warranted therein for this command of writing is not only insâ—rted for the confirming of Iohn in his Call to write but also tendeth to warrand these who are written unto confidently to receive and make use of what is writen And it follows upon the former for if a Call be necessary to speak or write in the Name of the Lord then ought also people some way to be clear that in their reading and hearing they may be walking according to Gods rule and call to them in reading what He calleth them to read seing men cannot be supposed to be left to arbitrarinesse therein Hence it is that where the Lord disowneth the commissionating of such to teach and accounts them guilty for running whom he hath not sent and that either by writ or word as may appear by Ier. 23. and 29. vers 24. c. So also doth he reprove the people that do countenance such in their hearing or reading while as their Call is not evidenced to be of Him Hence so frequently both in the Old and New Testament are we commanded not to countenance such but to beware of them and that must reach the reading of their writing as well as conversing with their persons the one being dangerous as the other is for one of these two must necessarily follow supposing them not to be called of God thereto 1. Either they are ensnared by such and such errours as others take on them to vent and they are brought to give heed to lies in stead of truth and so though reading and hearing be good in it self yet that wise advice of Solomon Prov. 19.27 doth here take place Cease my son to hear instruction that causeth to erre from the words of knowledge This effect is frequent the Lord thereby in His secret Justice punishing the lightnesse and curiosity of presumptuous persons that dare hazard upon any snare Hence it is that so often that lightnesse and indifferency in the practice of reading and hearing such as are not called hath with it an itching after some new Doctrine and a secret discontent with sound Doctrine which putteth them to this to heap up teachers to themselves which is said 2 Tim. 4.1 2 3. 1. to shew the difference that is betwixt Teachers sent of God and such as People choose to make so to themselves without His warrand And 2. It sheweth what ordinarily doth accompany that itching practice vers 4. They
exposition thereof cleareth and no where in any of these Epistles is that distinction so clear as in these where He speaketh of the exercise of this Power thereby the more clearly to shew where it resideth And though it be said in the close Let him that hath ears hear what the spirit saith unto the Churches yet that is not to extend every thing equally to all the members for then the Mâ—nistery of the Doctrine would be common to all also It is therefore to be understood wâ—th respect to their places and stations as was said in our entry to speak upon the second Chapter 2. The Church here is dividâ—d in Angels and Candlesticks that is Oâ—â—icers and Members Now we must either give the Power to the whole that are comprehended under the titles of Angels that is Officers and Candlesticks that is Churches and Members or we must give it to the Officers alone as distinct from the Churches for there is no warrand to give it to the Angels and to some of the Church-members and not to all for that were again to sub-divide the Church as if all its members were not as to government of one rank contrary to the way keeped here And indeed we know no other reason more palpable why the Officers and Members of the Church are so distinctly set forth but that their distinctnesse in this respect might be held forth But the first cannot be said that all come in equally in Government who are members because that would take in Women and Children Therefore it must belong to the Officers as distinct from the other three seing much of this Church-power is conversant about things of that nature as trying of false Apostles corrupt Doctrine c. which do require both fitnesse of qualificaton and continuance in respect of time and painfulnesse beyond that which alwayes Church-members use or are called to have in respect of the one or can bestow in respect of the other And seing these are certain Truths that these who are ordinarily called of God to the exercise of any Authority are to be fitted for it and patiently to follow the tryall for here these who are to censure are also to try It will follow therefore that this power in such things cannot be thought to be committed unto the body of the People especially if we consider these two 1. That in the choice even of a Deacon there is such exactnesse required in the trial of his qualifications and authority to his admission to that Office yet the power of Governing doth not belong to this Officer as such but he is inferiour to that Now if it be supposed that the people generally have interest in Government and Ruling Then it will follow 1. That there are moe qualifications required in a Deacon which as such is but a service than there is required in these that Govern in the highest things And 2. That to be a member of the visible Church hath more Authority in it than to be a Deacon at least than a Deacon can have as such because the one Governeth by Authority in the highest things and the other as such but serveth And by the Institution and rules for the Election of Deacons it would seem that there is by that Office an accession of somewhat to them like Authority more than they had before or other members have and seing this accession hath no Authority with it It will seem strange to say that a Church-member that is overseen by an ordinary Deacon hath Authority in him which the Deacon as such hath not In the second place we may add this consideration That it is simply impossible for all Church-members even the generality of them to understand many questions that may be agitated yea we may say further they are not called to understand them and again others cannot possibly give their attendance for the triall of intricat things which may draw a great length For it is asserted by learned Thomas Hooker of New England part 3. chap. 3. pag. 36. and 37. That the preparation is to be made by the Elders because the body of the People if numerous they will be unable with any comely conveniency to consider and weigh all the circumstances with all the emergent difficulties which will certainly and necessarily occur in such agitations nor can in reason bestow their time and pains upon them as the intricatie and perplexity of the work will sometime require Thus farr he which doth certainly render it at least exceeding suspicious that they should be instated with Authority to judge and determine who cannot possibly wait on the triall especially considering that in all Judges and Governments mentioned in the Scripture and particularly in these Epistles these two are joyned together to wit triall and censure 3. We say that it is not one person or Church-officer above other Church-officers to whom this Power and Authority is committed Because 1. It is to the Officers who are contradistinguished from the People and are not comprehended under the title Candlestick or Church But that must be understood of all Ministers and not of one only 2. By this one Angel collectively taken many Rulers governing one Body in an associated manner are to be understood as was cleared chap. 1. vers 20. And therefore 4. The associated number of ruling Church-officers is the proper subject of this Church-power because it is to them that Christ directeth these Epistles under this name Angel as was shown Chap. 1. vers 20. It 's these He commendeth and reproveth it 's those to whom the oversight of the People belongeth in reference to these snares Acts 20.28 c. It 's these to whom the power of triall and admission of Church-officers pertaineth 1 Tim 4.14 which is the work here commended in Ephesus And if this be true that by Angel here is to be understood a plurality of united Church-rulers as was said Then this assertion laid down will also follow for no other rests to lay claim to this Authority To close then in the fourth place we may shortly lay down these conclusions further from these Epistles 1. That this Discipline and Authority is to be exercised on all sorts of persons members of the Church whether they be pretended Teachers as Apostles and Prophetesses whether Mâ—n or Women in a word all who are capable to give offence and to be edified by Church censures which young Children mad men and such like are not in the reach of 2. It concerneth all sorts of cases whether of Errour or practice and is to be exercised in reference to the first as well as to the last as is clear from these Epistles 3. These highest censures are to proceed against Errours and Scandals of a high nature as these mentioned in the Text are or such as are agreged with hightening circumstances as disobedience and contempt in not hearing the Church c. Mat. 18. and which after triall are clearly made out that thereby the sentence
3. that He approveth their not separating in His approving the general strain of their carriage which could not otherwayes be approven this being so obvious to view if it had been a fault or if they had by it partaken with them in their sin 4. That our Lord warrandeth them to continue so and layeth no burden of separating from them on these who were honest only saith He Hold fast that which ye have already till I come that is keep your selves according to the rule given unto you and according to your present practice Hence may be argued 1. If where Church-members are polluted and suffered notwithstanding by Church-officers to remain in Church-communion Christ doth not only not condem the clean for keeping fellowship with them but expresly requireth them to continue as they did Then He alloweth not separation on that account But the first is truth He condemneth them not but requireth them to hold fast till he come Ergâ— c. 2. If Christ lay upon Members no other burden but to keep themselves from personal pollution Then He laieth not on them separation and it must be a burden not of His laying on But the former is true Hold fâ—st that which ye have already Ergo c. 3. If separation thwart with Christs direction to a Church in that condition Then it 's not a duty But if the honest Members in Thyatira had separated they had not held fast what they had already but would have gripped to some new thing and so have thwarted with the direction laid on them Ergo c. 4. If this direction containeth all their duty in reference to that defection or these polluted Members Then separation is not a duty in such a case for it 's inconsistent with it But this containeth all 1. Otherwayes it would not befit their case which to do is Christs scope 2. It 's not only negative not condemning them for not separating nor only positive giving them other direâ—tions inconsistent with it but it 's exclusive I lay on you no other burden this and no other And though other particular duties may be alleaged to be comprehended under this generall yet separation cannot be comprehended because it 's inconsistent with it as appeareth For if the thing that Christ calleth for from these who were honest in Thyatira be such a thing as was consistent with their former practice of keeping Church-fellowship with such Then separation must be inconsistent with it But the former is truth and appears thus If Christs direction to them be to hold as they were and not to alter Then certainly it is consistent with their own former practice But the words are plain I lay on you to wit that are clean no other burden but abstain from their way and hold fast And certainly it would look very strange to say that separation from them were commanded under that word hold fast c. And that so hold fast were to be expounded separate from that society and yet that must be comprehended under this or it 's not a duty for such a case Beside This duty which Christ commends to them is a duty which every one of them ought personally to go about though others did not And if separation were included here according to that ground it would infer many absurdities as first suppose the Minister to continue defective in his duty are all the pure members to separate from him Or Secondly Suppose none but two or three did lay that duty to heart were these two or three to separate from all fellowship with the rest and quit all publick Ordinances yet no question in such a case they were to hold fast what they had already Thirdly Suppose the pure members to continue in fellowship with their Officers that were thus defective as formerly they have done yet keeping themselves clean in their own stations can it be thought that they disobeyed this direction of Christ That which thou hast already hold fast till I come Or Is it not rather to be thought that they did more nearly conform to Christs direction by so doing than if they had withdrawn and separated We may also argue against separation in such a case â—rom this Scripture thus If separation be an other burden to Christs Church than what He laid upon Thyatira Pergamos c. in such a case when their officers were defective in executing Discipline Then it is not to be allowed in the Church of Christ afterward in such like cases But the former is true Therefore c. If these two things be clear this Argument will be clear 1. That though these Churches were in such a case yet there was not separation from the Ordinances in practice or exercise amongst them upon that account This we suppose is clear from what is said 2. If this also be clear that the pressing of separation upon such a ground will prove a burden unto the people of God Then it will follow that Christ doth not lay it on upon these Churches seing He expresly signifieth that He intends to lay no other burden upon them but to hold fast what they had already It must therefore be an untender thing to burden honest souls with the apprehension of being polluted from the personall faults of joynt-Worshippers or Communicants for first this putteth them to try all that they so keep fellowship with and they cannot have peace except they have some confidence that others by their joynt Communicating do not pollute the Ordinances and this confidence cannot be till sufficient triall be made thereof and yet Believers find it sufficiently difficult to try themselves 2. It putteth them to an utter uncertainty in respect of any comfortable fruit of Ordinances because so it hangs not only upon their own frame and good condition but also upon the good frame and disposition of these that Communicate joyntly with them And so supposing that a Believer may be out of the present exercise of grace and a joynt Communicater with them in that case the Ordinance is polluted unto them because they are polluted even to that Believer that is in such a case And can any have confidence that no natural person or indisposed Believer hath Communicated with them Neither will it remove this difficulty to say that men may have peace if the offences or indispositions of others be not known unto them For 1. What if it be said if triall had been made they might have been known 2. Suppose it were not possible to know them yet if the Communicating of corrupt men did not only pollute the Ordinance to themselves but also pollute it in it self that is make it want the nature of such an Ordinance as to others Then whether it were known or not the Ordinance were no Ordinance because of its being polluted in something essential to the being thereof otherwise the same Ordinance might be an Ordinance to one who knew not of such scandals and noâ— be an Ordinance of Christ to
in part be brought to believe the generall truths of the Gospel concerning Christ c. and to his own apprehension be perswaded in himself that he hath received him and so carry within himself as if indeed there were ground to expect what is promised in him This is clear also from the many instances of historicall and temporall faith that are recorded in Scripture and in this respect it is said of the temporary Believer That anone he receiveth the word with joy and goeth forth as if all were well Thus Agrippa is by the force of the Word almost perswaded to be a Christian Act. 26.28 And Isai. 48.1 and 2. some are said to call themselves of the holy city and stay themselves on the Lord God of Israel which supposeth an exercise of faith at least in their account and yet it was not done in truth and in righteousnesse In the seventh place we may instance it in the common operations of the spirit on the affections within we have already hinted something of convictions for sin of fear of wrath and destruction of the soul which certainly may sometimes affect many hypocrites also of grief and worldly sorrow which may seaze upon such and in an high degree who yet may have nothing of God in them upon the other side there may be much of it also in respect of the flashes of joy tendernesse and meltings of heart which hypocrites may have at one time either in some publick Ordinances or possibly in secret or otherwise more than at other times and yet there be nothing but the common operations of the spirit such as were in many of Iohns Hearers who for a srason rejoyced in his light Iob. 5.35 and in the temporary Believer as was formerly cited for the Lord that dispenseth the common gifts of the Spirit as He pleaseth doth also dispense of these common effects of the Spirits operation such as liberty fear joy sorrow and the like according to his Soveraign pleasure without respect to the eternall state good or bad of the person on whom He bestoweth them Now seing these things and such like may be where yet sincerity is not what wonder is there that a person be said to have a name by others or be thought to have reality by himself when yet indeed there is nothing but deadnesse Oftentimes men that are ordinarily admirers of themselves and what is in themselves are brought to think highly of themselves and of the sincerity of their own state and that wâ—th great perswasion upon lesse grounds than these that are laid down as we will find in the Epistle to Laodicea If it be asked supposing such things to be What can further be defective to reality Answ. To say no more all these things may be and yet there may be defect in these three which are simply necessary for the differencing of a sincere person from an hypocrite First There may be a want of the new nature and the person not yet be born again as it is Ioh. 3.3 Secondly All these may be and yet the person not be brought really to deny his own righteousnesse and positively to receive Christ offered in the Gospel and to rest upon Him for the attaining of life through His righteousnesse and satisfaction although they may be convinced it is good to do it and although they may think they have done it being blinded by their own pride and although they may some way comfort themselves as if they had done it in this their presumptuous dream yet really it is never done for so they could not but be saved because of the immutable tearms of Gods Covenant which say Whosoever believeth in him shall not perish but have eternal life Thirdly All these things may be when yet there is defect in the nature of the inward duties to say so and in the manner of performing what is outward that is they may be both without the qualifications required to the constituting of sincerity and sincere acts spoken to Chap. 2. So that still these fruits are but fruits of the old tree and flesh and are not brought forth by faith in Jesus Christ without which nothing can be pleasing to God neither is His glory singly aimed at in them c. without which the most glancing fruits will be but rotten before the Lord. Again Secondly considering this Thou hast a name that thou livest and art dead with respect to the Minister it may be enquired 1. What kind of Minister this is who may be said to have a name that he liveth and is dead 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others and in such things as may gain an approbation before men without that which may make him approveable before God To the first we say that in the describing of such a Minister we must 1. look to somethingâ— which he hath that give the ground of his having a name And 2. to something which he hath not the want whereof proveth him to have no more but a name First then A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage Secondly he may have some good measure of gifts and a pleasing quicknesse and dexterity in Preaching and mannaging of other duties that belong to his Calling This gift it seemeth was in many Church-officers at Corinth which made them appear exceeding eminent Thirdly he may have a frequency and accurate formality in the discharge of all duties as bearing forth much diligence and faithfulnesse in the discharge of them with a seeming fervour and earnestnesse It is like that these who preached Christ out of envy Philip. 1.15 wanted not a good measure of this Fourthly he may have a great plausiblnesse and a familiar kind of humanity and discretion to speak so in his conversation with others which often tendeth to gain applause from them as if it were a speciall sign of humility and an evidence of love and respect whereby men oftentimes are engaged to esteem of such a Minister more upon such an account to wit as being particularly friendly to them than for their works sake as the word is 1 Thess. 5.13 It is like that these false Teachers that got such a name as who but they in Corinth and Galatia had much of this way of insinuation and also these mentioned Philip. 1. cannot well be thought to be free in this respect seing they Preached Christ out of envie and strife vers 15. as minding to gain a name thereby beyond Paul Fifthly Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people and seeming countenance and fruit in outward things as in the bearing down of Error the suppressing of grosse scandals and out-breakings and the bringing of his people to some conformity in publick and private duties in which respects his Congregation may be more formal than
bestowed upon him And if this were well considered Ministers might be lesse anxious for the measure of their Gifts and more provoked to be serious and faithful in their improving of the same Obs. 8. That it is a special mercy even to be keeped from the common trials that others meet with there is much mercy in Gods peoples being keeped free from ills that otherwayes they might be over-mastered with and it is not by chance or fortune that the lot of one Church or Person is more easie than the lot of others but this cometh from the Lords over-ruling Providence keeping them from that hour of tentation which in His wisdom is ordered for others who is therefore humbly and thankfully to be acknowledged in the same Obs. 9. That stedfastnesse in honestie and faithful adherence to Christ and His Truth do never of themselves involve a people in trials and afflictions but in Gods good providence do often prevent the same therefore this honest and zealous Church is kept from a coming storm which was to try all the world beside Obs. 10. That it is not impossible to God to make open blasphemers real converts and that somtimes He hath actually done and doth the same Obs. 11. That when He doth this it is one of the rarest Gifts that can be bestowed upon a Church and one of the greatest confirmations that an honest Minister can meet with in his Ministrie and in the usual dispensation of Gods Providence doth attend a Ministers honest zealous and faithful discharge of his duty in simplicitie Therefore both Ministers and People would not only be animated and encouraged to pray for the same but also to love and follow honest simplicitie and faithfulnesse as the most sutable and probable way for attaining the same Obs. 12. That as usually true conversion to God and sincere love to the Saints go together so also is it found in experience that the more bitternesse hath been against the Ordinances Saints or Servants of our Lord Jesus There will be if conversion be true the more full and manifest testimonies of respect shewed to them even often beyond what are shewed from these that have been formerly sincere Obs. 13. That profane men before their conversion do not look upon honest simple and Godly followers of God as so beloved of Him as indeed they are Obs. 14. It is a good token when men are brought in sinceritie to acknowledge that it is neither the great men nor the wise and learned men of the world that are beloved of God but only the Godly and all such whatever their place or parts be Obs. 15. The right impression of Godlinesse in a Person or Church is not to conceive such and such to be more deserving than others but to be more beloved of God which is the great fountain of all the rest Concerning Ministeriall qualifications IF we will compare the Angels of these three Churches in this Chapter together we will find great difference these of Sardis and Laodicea it is like had many gifts which made the first get a name from others and the last to esteem of himself yet hath none of them a great commendation for grace but the contrary He of Sardis had a name but was dead and his works what ever they appeared to men were not perfect before God what he of Laodicea was that Epistle also will clear And for fruit the Angel of Sardis hath little but a few names and it is like he of Laodicea had lesse or none at all The Angel of Philadelphia again is in all these three contrary he hath few parts but a little strength yet hath a good testimony of honesty and successe Whence may we not only gather 1. That there are different measures of gifts amongst Ministers And 2. That some are more honest than others And 3. That the most honest have often the meanest gifts in appearance and who have greatest gifts often are least conscionable in the improving of them And 4. That a sincere honest Minister may have very mean gifts either considered in themselves or as being compared with others and yet may be more faithfull in improving of them be more accepted of by Jesus Christ with his small measure and have moe fruits and greater successe than others of more shining gifts without tendernesse in their walk But we may also have occasion to enquire what qualifications are requisite in a Minister of the Gospel and particularly if Learning be any way usefull to a Minister or if it be not rather hurtfull seing weak Philadelphia is so commanded when others are reproved or if grace ought to be reckoned amongst ministerial qualifications There are here extrems some giving too much to Learning and too little to Grace and others doing the contrary These are not then to be looked on as inconsistent but as agreeing well together for it is not the Angel of Sardis his reproof that he had a name or gifts but that he was unanswerable to them nor is it Philadelphia's commendation that he had a little strength but that he improved well that little which he had otherwise one talent may be hid and abused as well as five To speak a word therefore to the thing we conceive that these three are necessary for the compleat qualifying of a Minister or of one of the Ministery to wit 1. Gifts 2. Learning 3. Grace The second helpeth to manage the first the third sanctifieth both and maketh them lavell at the right end and mark Yet take these advertisements 1. That there are degrees in all these and that we intend not to stint to any rigid measure or degree in any of them 2. That although they be necessary yet not equallynor after the same manner the first two being necessary to the esse or being of ministeriall qualifications the last belonging to the beue esse or to the well and integrall being thereof as will afterward appear By gifts we understand a fitnesse given of God whereby one is capacitated for such a Calling and although by improving it may encrease yet we conceive that it is in it self no acquired thing simply but is like a Stock or a Talent that is given to Trade with in such a Station and therefore by no pains skill or art can be attained where it is not given Hence it is peculiarly called a gift and of Christs giving Ephes. 4.12 1 Cor. 12. and 14. 1 Tim. 4.14 and 2 Tim. 1.6 The Apostle comprehendeth it in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to Teach 1 Tim. 3. And we may take it up in these three 1. A capacity to discerne and conceive of the things of God with some distinctnesse if this be not there can be no progresse to any other step and this may be called the gift of knowledge as there is a word of knowledge which doth suppose this gift 1 Cor. 12. whereby one is able to take up the truths of the Gospel which every one is
some common colour on the cloath to make it receive the purple the better so humane learning is useful for fitting one for the more profitable studie of Divinitie Only we say This learning would be well regulated so as to be made use of only for edification men not flying to that as if the principles of Heathen Philosophers were more sure and strong than plain Scriptures or as if loathing the Scripture phrases and arguments we would confirm Truths from more learned mediums out of these much lesse would we reconcile their principles and the Scriptures by ascribing such a meaning to the Scripture as must be consistent with them as loather to brangle them in their Authority than the Scriptures of God nor yet by using their phrases to derogate from Scripture-plainnesse or simplicity as often the miserably blind Schoolmen do which is an high fault It is abused also when a Minister thinketh himself somthing because of it and despiseth these who are inferiour to him therein or when he accounteth that in himself or in others sufficient for qualification or when he useth it for ostentation or getting of a name amongst hearers that is a poor learning which maketh the message lesse intelligible and lesse useful and that is truely a learned Pastor who can make Spiritual mysterious Truths most plain and palpable to the simplest hearer as Luther once said that he is the ablest Preacher who pueriliter trivialiter populariter simplicissime docet Melc Adam in vit Lutheri Learning serveth to enable one in searching for Truth to conceive what is solide or insolide and to expresse it plainly whereas that is a great abuse of learning used by the Schoolmen follow them in it who will to make the plainest Scripture or practical thing obscure with many doubts questions diverse senses objections and many frothie unedifying notions which have never profited them that have been occupied therein and is contrary to the true end of learning which ought to be edification And often the most learned Preacher in this sense hath the most ignorant People He is not the most learned and skilful Lawyer School-master c. who knoweth most speculatively but he who can reduce it best to practice as the nature of his Calling doth require So is it truely in the learning of a Minister he who can inform convince or edifie others with most dexteritie is the most learned Minister though it may be the lesâ—e knowing man 3. We said also that Grace was necessary and that he that thus carrieth the Lords message now should be holy as they were who of old carried His vessels we do not rigidely call for this as for the former two so as if no man could be a Minister without saving Grace and unlesse he be truely regenerated what was said in the former Epistle doth guard against this yet we may assert that it is necessary by necessity of precept for holinesse is a qualification in that same roll with ability to convince gain-sayers Tit. 1.8 9. And also by way of mids it is usefull and necessary in many respects 1. For himself he cannot have confidence of his Calling or of his being approven of God in it without this though he may be called yet he cannot act as called of God and so must be much incapacitated in that respect 2. For the work which is of that nature that it requireth communion with God and a standing in His counsel Ier. 23.18 22. otherwise it may be accounted a stealing of his word without acknowledging of himself vers 30. And though these be necessary in any Calling yet the nature of this sheweth them to be in a singular way necessary in it 3. There cannot be that boldnesse in the message especially where difficulties occur without it 4. For application of Truths and speaking especially to the weary This is necessary that they may more natively take up the cases of others apply the remedie to them and sympathize with them by making forth-coming the consolation to others wherewith they have been comforted themselves 2 Corinth 1.9 which is a main way whereby God fitteth His Ministers experimentally and even the Head in some respect was thus qualified From this Luther said that these three tentatio meditatio and oratio were requisit in a Minister and they who want this holinesse are certainly exceeding defective Further in respect of his having fruits it is most necessary these being often blessed of the Lord with many and others with all their learning but with few as in these two Churches appeareth beside a Ministers Prayers having influence on the hearers profiting as well as his Preaching and he being to Pray for them and to account their thriving to be an answer of his Praying as well as the fruit of his Preaching as in Pauls practice is manifest what can the unrenewed Minister do here Can he ly between the Porch and the Altar can he strive without ceasing in Prayer to God for them and therefore must he be much incapacitated to be profitable in this respect Yea for the credit of the Ministrie it is requisit that he be of good report even to these without otherwise his word will not have much weight and what will gain such a good report without holinesse Hypocrisie often is not much convincing neither is it continuing whereas holinesse even in a common servant will adorn the Gospel much more in a Minister who is a city set on an hill and cannot be hid Again we say That this qualification of holinesse should be greatly respected both in a peoples calling or choosing of a Minister and in a Presbyteries ordaining of one for a People so that if they should respect all other qualifications and yet never enquire for this they are exceeding faulty and although holinesse be not simply necessary to a Minister as if without it he were not to be accounted so when lawfully admitted as is said yet we conceive that neither a People nor a Presbytery should passe over that qualification in their choice or Admission so as to make no enquiry for it or not to respect it where it may be there is nothing to sway any to that opinion of the man in well grounded charity but somewhat more to the contrary for the people are not left to call whom they will if it were a Deacon he is to be a man full of the holy Ghost Act. 6. And this place being the first clear evidence of a peoples interest in their calling of a Minister this rule for their proceeding must be of force also Again it being such a great Trust as to be intrusted with the Oracles of God and with the souls of People can he be thought fit to endeavour the saving of the souls of others who yet maketh no conscience in taking heed to his own This is the Apostles reasoning 1 Tim. 3.2 3 4 5. If a man know not how to rule his own house how shall he take care of
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
inviting to come and see and the event foretold by the type but there can be none between the third beast and famine literally understood which yet may well consist if figuratively it be considered Conclusion 3. The event here foretold must fall within the first period laid down to wit after the first persecution and before the vengeance executed upon Heathen persecuters yea it must be as it were a middle sort of persecution between the rise thereof under the second seal and its height under the seals following By this type then in sum we understand the Churches sad condition after the first two persecutions yet not so much any particular sort of trial on her whether from without only in respect of persecution or within only in respect of divisions errors and heresies in her self but a concurrence of both and what accompanieth both in a manner suitable to this type whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened than it was by the preceeding violence and rage of the former persecuters This exposition and application we will find to suit well with the type in its colour sign word of explication qualification of the beast that inviteth to come and see and with the event drawn from Storie 1. It is ordinary in the Scripture particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues Sword Famine Pestilence and Beasts and therefore we would not particularly astrict this type to one sort of plagues but generally comprehend all these sad calamities which came upon the Church even as by Sword under the former seal is not only understood one plague but all persecution by whatsoever mean the Church was brought low and made bloudy And considering that the following type cannot be literally understood wherein also this plague of famine is included considering also that the effect to wit the Churches sad condition is rather in the event holden forth to be black than any particular mean to be pitched upon whereby that is brought about We do encline to take it more largely as comprehending the Churches sad condition in generall and all the means that are instrumentall in bringing that about 2. Famine also is figuratively spoken of in Scripture as it holdeth forth a famine not of Bread but of the Word Amos 8.11 and this famine more peculiarly and properly agreeth to the Church 3. Famine is sometimes mentioned as a particular affliction of the Saints even as Sword and Prison are So in Rom. 8.35 2 Corinth 11.27 that is a famine and strait even of outward things occasioned by the worlds imprisoning banishing forefeiting and spoiling of Gods People of their goods as Heb. 10.34 and 11.37 38. This famine agreeth to the Church in her persecuted state and as the Sword was so was this made use of by persecuters against her Now if it be asked whether this famine expressed by the type be to be taken litterally or figuratively as it more generally comprehendeth all the troubles of the Church both in reference to her outward and inward condition according to the three acceptions mentioned We Answer figuratively on these considerations 1. The famine here mentioned is some sad condition peculiar to the Church 2. Because it holdeth forth such a trouble as men are instrumentall in and therefore are liable to Gods vengeance for it as is clear by the fifth seal following 3. More particularly the considering every thing in the type will make this out 1. It agreeth well with the type for blacknesse on the Church is spoken of in Scripture both as an effect of outward persecution from others and inward carelessenesse and division from which two grounds the Church Cant. 1.5 6. doth derive her blackness Upon the one side her mothers children were angry with her and on the other she had not keeped the vineyard that was committed to her which two had brought on blackness as Sun-burning doth in these hot Countries 2. This will agree well with the sign of a pair of balances whereby open persecution is set forth to be done by seeming authority by sentences proscriptions and the like men as it were weighing the violence of their hands Psal. 58.2 as if violence could be covered with pretext of Justice This also agreeth well to error abusing the Word which is the balance of the Sanctuary for the covering of it 3. It agreeth well to the voice of the third beast whose qualification of prudence learning c. will be tried and put to exercise by this sort of famine 4. It speaketh such a famine as hath a reservation so that though the beauty of the Church may be marred by it and many things corrupted Yet the main fundamentall and soul-refreshing truths which are the marrow of the Gospel called the finest of the wheat honey wine and oyl Psal. 81.16 Isa. 25. are in despight of all oppositions keeped free for the refreshing of Gods People by which it differeth from the overflowing of heresies under the trumpeâ—â— where some persons are exempted but no truth keeped free from these winds Chap. 7. but every green thing made to wither More particularly yet to make it out we look upon it as applicable to the state of the Church during the second Centurie after Domitians death which put a close to the second persecution to wit under Trajan Hadrian Antonium pius Antoninus Philus Commodus Pertinax Maximius and Severiâ— which taketh in five severall persecutions The reasons why we apply it to this time are 1. It suiteth well with the series formerly said down if the former seal hold forth the first two persecutions under the first Centurie as is said Then this following seal must hold forth the state of the Church immediately succeeding the former 2. Because during this time though the Churches troubles continued yet began they after Domitian's death to be of another nature and to be followed in a different manner from the former and to look likes this type as we will see by considering the state of the Church during that time 1. After Domitian's bloudy rage the Church had but a little times breathing for a year then followed a third persecution under Trajan which continued under Hadrian and the first Antoninus all which time is accounted but one persecution by some because not interrupted Some intervall again there was under Commodus though a more grosse man than any of the former Then persecution again brake out under Antoninus Philos. Maximinus and others so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute yet because they restrained it not men took occasion to vent their malice against Christians 2. These persecutions were most especially followed against Ministers thereby increasing the famine of the Word Clement was almost the first Martyr under Trajan during that time also suffered Ignatius Onesimus Polycarpus and many faithfull Ministers and that persecution of Maximinus was especially
but they refused to accept deliverance upon these terms yea when the Souldiers partly wearying to be so bloudy partly desirous of seeming victory over Christians did professe themselves content to take any old paper or clout in place of the Bible or poors Coats they refused to give any ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their adherance unto the truth and that they had not any way willingly delivered these things as is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Aretbusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the expenses from him and to spare his life he refused to give obolum or one peny Sozom. lib. 5.9 Cent. Magd. Cent. 4. pag. 797 and 833. Tertullian also de Corona militis maketh mention of a Christian Souldier who when others after their victory carried their Crowns upon their heads for honour of their Idols he notwithstanding of all hazard carried his in his hand professing himself to be a Christian. By which and many other instances we may see how resolutely they held fast their testimonie from which especially they were called Martyres or Witnesses and by which often not only many weak ones were strengthened but also many persecuters convinced and made to cry out certainly great is the God of the Christians while as they saw that no allurements on the one side nor terrors on the other could make them loose their grips but still Truth and Christ were born witnesse unto and well spoken of by them That is a good word which Polycary had to the Proconsul who took much pains to draw him to pity himself and to deny Christ by his swearing by the life or good fortune of the Emperour he refused saying These fourscore and six years have I served him and he hath never once done me wrong How then can I deny him LECTURE VII Vers. 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled WE come now to the second thing in this seal that is what Iohn heard in these two 1. A serious suit 2. A gracious yet a wise return The suit is in these words vers 10. And they cried with a loud voice saying How long Lord dost thou not avenge our bloud c. Concerning this Cry we would premit these generals 1. We are not to conceive that souls audibly speak to the ears of men more than they are visible to their eyes seing they want materiall organs it is therefore to be understood with respect to the scope only as we said in the former 2. Neither have souls in Glory any sense of sufferings as if they were affected with them it is not consistent with that happy estate wherein they are as absolutely free of all tribulation and anxiety and will not admit of any such thing 3. Nor do they carry any revengefull thoughts to Heaven to desire vengeance for particular wrongs done unto them that agreeth not to Saints as Saints on Earth much lesse in Heaven where there is perfect purity 4. Neither are they conscious of the particular sufferings of Saints on earth Isa. 63.16 Yet may this cry of vengeance be applied to them in a three-fold sense 1. As it expresseth their respect to their Head Christ whose finall victory they in a holy way long for desiring to have all His enemies under His feet as will be at the last day which is the day of their full Redemption 2. As it proceedeth from their sympathie with the rest of the Members of Christs body in which respect they may be said to long for the perfecting of the Bride and the vindicating of her in generall from all her sufferings 3. It may be understood of the guilt that sticketh to their persecuters from their innocent suffering which in some sense pladeth for vengeance from God on the persecuters even after their death as it is said of Abels blood Gen. 4. that it cried to God against Cain to which it is like this doth allude so that crying for vengeance signifieth this much that their innocent sufferings are not forgotten by God but are as effectuall to procure vengeance from Him who is holy and true as if they were daily crying for it More particularly this Prayer hath three parts 1. The Petition it self to wit Vengeance 2. The Object against whom they pray 3. The Arguments whereby this Petition is enforced The Petition is in these words laid down by way of complaint Dost thou not avenge our bloud including in it a desire that their bloud might be avenge in the sense formerly laid down We take it mainly to respect Gods finall sentencing of persecuters at the last day of Judgement 1. Because many of these whose guilt made them liable to this vengeance during the former persecutions were already dead and so were without the reach of temporall judgements 2. Because it is such a vengeance which is sought that putteth an end to persecution as the reason of suspending this vengeance which is given in the answer cleareth it to wit that their brethren and fellow-servants were yet to be killed and therefore there behooved to be a suspending to satisfie that desire 3. Because the guilt of Saints bloud draweth on that judgement and the ends mentioned to wit Christs finall victory and the Saints absolute freedom do import no lesse yet may it have its partiall fulfilling by temporall judgements at particular times upon particular persons as might contribute in part to the vindicating of truth and the former ends such as Gods judgements upon persecuters under the following seal may be said to be alwayes reserving the full decision between Gods People and their enemies untill the great Day wherein this petition shall be fully satisfied 2. The object of this petition the men that dwell on the earth not as if all that were upon the earth were included under this imprecation there being many Godly then living in the world But they are so designed 1. Because often and particularly in these times the generality of the men of the world are persecuters and by acting conniving approving delighting or such like wayes do make themselves guilty one way or other of the bloud of Saints 2. They are so stiled to shew what sort of men they mean to wit wicked men or great men who aimed no further than this earth and to have a portion
type that it may well be taken in and accounted as a universall change upon the world Which will appear by considering these two in the matter of fact 1. What the state of the Church was immediately before this change 2. Considering what the state of the Church became immediately thereafter 1. The state of the Church before Constantine's government was for outward persecution under the extreamest sufferings that can be imagined as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were to wit Dioclesian Maximianus Herculeus Galerius Maximinus called also Iovius and Constantius Constantine's father only this last had a favour to Christians the other three being most cruel persecuters About Constantius death started up Maxentius to usurp the Empire at Rome who for a time prevailed and continued as barbarous and cruell as any of the other Against this Maxentius Iovius sent one Severus whom he called Cesar who was overthrown by him after whom he preferred one Maximinus his nephew who in persecuting was nothing behind any of the former A little after Licinius who was constituted Cesar in his room who for a time had counterfitly befriended Christians for fear of Constantine yet afterward fell into most grosse blasphemie and persecution All of these having this for their aime to root out Christianity by cruelty and subtilty left nothing undone to accomplish it Their cruelty vented in these persecutions and their subtilty may be gathered from the Laws we find enacted against the Church in these times As 1. that all the Bibles Cups and Church-furniture should be delivered up and destroyed it was from this giving up of the Bible that Christians who made defection were called after that Traditores that delivering up their Bibles c. being accounted receding from the truth or the testimony thereof 2. That men and women should not meet together for religious exercises but men apart and women apart 3. That none should teach women but women 4. That no meetings should be keeped within the circuits of Towns but in the fields upon the pretext of healthfulnesse 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes which was prohibited as a thing dangerous to the State 6. That all the old Temples should be built and all the meeting-places of the Christians destroyed 7. That no Ministers should be permitted but where ever found they should be cast into prison which Laws at last ended in open persecution against all that professed the Name of Christ so that to be called a Christian was a most horrid crime Unto these Laws afterward Iulian who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie added these four or more plainly and craftily formed them out of what was before him 1. That no Christian should be admitted to any Trust Civil or Military but he who first sacrificed to Idols this was observed formerly under Dioclesian 2. That the children of no Christian should be admitted to Schools of Learning or be educated in humane Science that by that means he might bring in ignorance amongst the Christians that they might be the lesse able to vindicate Christianity and might be the lesse thought-of amongst others 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance for before him in Constantius time they had allowance settled by publick Authority intending thereby to overturn the Church knowing that the Church cannot consist without the Ministery neither a Ministery without it be maintained His fourth device to undo Christianity was in despite of it to give way to all other Religions by publick tolerating of them Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem both which were miraculously by earthquakes impeded and his practices in reference to this were observed Chap. 2. in the Epistle to Thyatira From which particulars with what was said in opening the fourth seal it may appear how sad the condition of the Christian Church was when Constantine began to govern Let us now see what it became within some few years thereafter The estate which the Church was brought unto after that time was shortly thus After Constantius death Constantine being declared Emperour while he was in Britain continued in these parts for a time while the forementioned persecuters especially Maxentius who lived at Rome were become hatefull to all not so much for their persecuting of Christians as by their tyrannies adulteries and all sort of vile cruelties upon every sort of persons whereupon Constantine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his colour was encouraged to march toward Rome having before him as his end the liberating of the Empire from such tyranny of so many Tyrants and being doubtfull what Religion to follow at the noon day or a little after there appeared to him in the heavens a fiery crosse with this Inscription in legible letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in hoc vince in this overcome This vision was seen by many others with him as Socrates Lib. 1. cap. 1. affirmeth by which signe he was not only animated to go to Rome while he was hesitating but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours and set it up at Rome when he entered Victor in it This story Euseb. de vita Constantini Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath After this he with his Army marched toward Rome and in the way had discovered to him the treachery of Maximinianus his own Father in Law By Gods mercy he was delivered from it it returned upon the author When he came to Rome God delivered the Tyrant Maxentius into his hand Maxentius and his chief Officers being put to flight on the other side of the River Tyber was necessitated to return by a Bridge per pontem Milvium as they call it whereupon he had made devices in a secret way to have drowned Constantine by which he and these that were with him were drowned in the River Upon which occasion as Eusebius reporteth Lib. 9. cap. 8. Christians took occasion to sing that word in the 9. Psalm vers 16. The Lord is known by the judgements which he executeth the wicked is snared in the work of his own hands And that word Psal. 7.15 He made a pit and digged it and he himself is fallen into it c. After this Constantine having the peaceable possession of the West had afterward two difficulties The first from Maximinus aiming to drive on persecution and the death of Constantine together Euseb. Lib. 1. de vita Constantini cap. 40. The second was from Licinius Emperour of the East with whom Constantine had made
prophesie and not to the preceeding 1. Because the seals hold forth especially temporall judgements the trumpets hold forth Spirituall plagues Now the Elect not being exempted from the former but from the latter This prophesie then to call it so of peculiar exemption must belong to the trumpets which contain judgements of a Spirituall nature 2. If we look to Chap. 9.4 which comprehendeth the prophesie of the first wo brought upon the world by the fifth trumpet there these who are sealed are peculiarly exempted from that wo. The inserting therefore that limitation in the commission of that wo that it should not hurt these who had the seal of God doth evidently knit this sealing unto that trumpet as peculiarly belonging to it and intended for that storm 3. We find Chap. 13.8 only the Elect excepted from the worshipping of the beast and Chap. 14.1 4. we find the same number who are said to be sealed here observed to be keeped clean according as was designed here these places shewing the effect of Gods sealing here to have been answerable in the event that as He had sealed them to be keeped clean so were they by vertue thereof actually preserved Now that preservation in respect of the event in these places doth manifestly look to their being keeped free of Antichrists corruptions which contemporateth with the trumpets and therefore this sealing which holdeth forth Gods purpose of bringing about that event must belong to that time also The scope then is shortly this Iohn being commissionated to reveal the second great storm which was to come upon the Church by the breaking out of Heresie and rising of Antichrist to a height by which many moe of the Visible Church should be carried away than under the former persecutions so that in effect the whole world should wonder after the beast and the Elect be in great hazard lest the Lords people should faint as if there were no Church during that time the Lord comforteth them by shewing the security of the Elect and immutability of Election in the most declining times and that He would preserve them from being carried away or hurt by that storm as if they were by some visible Character distinguished from the rest of the world for that end To come more particularly to this first part of the Chapter There are two things represented in it 1. A sad judgement to the Church this is implied vers 1. 2. Christs care in preparing for and guarding His Church from it In the first we have these four things to consider 1. Wherein this judgement or trial consisteth 2. The instruments intrusted with the oversight thereof are set down 3. Their Postour is described 4. The object of this judgement is pointed at 1. The trial is in the blowing of winds even four winds by which we understand Spirituall dangers of Heresies Divisions Schisms c. as is before said which are compared to winds 1. To shew the violence and force of Error which impetuously carrieth many away with it therefore it is compared to a floud Chap. 12. and is called strong delusion 1 Thess. 2. which place relateth to the same event 2. They are compared to winds to shew the effects of Error amongst unstable souls which drive them from former received Truths to Error and from one Error to another to and fro even as winds tosse any light matter therefore Iud. 12. they that are given to Error are said to be carried about of winds as Clouds or Weather-cocks are from one side to another according as the wind bloweth 3. Again they are called four winds to shew 1. The plurality of Errors which come one with another and one after another when once these winds begin to blow 2. To shew the opposition of one Errour to another and the inconsistency of them together as well as with truth In this Errour differeth from ordinary winds these blow but from one airth at once but this setteth upon-all corners together the devil aiming to break in upon one side when he is repelled at another and to catch one by one Errour who hath not been taken with an other 2. The instruments are described I saw four Angels standing c. 1. They are called Angels And 2. four Angels We need not dispute much whether they be good or bad seing God who is the Creator and Soveraign of both may and often hath made use of either of them in executing of His judgments upon the wicked world it would seem these mentioned here are good Angels 1. Because for a time they restrained these winds ready before this to have broken out but were keeped up as in prison by them till Christ should give orders It is true the winds are from evil spirits and prime Ministers of Satan but the holding of these winds and the timeing of the blowing of them so as might further Gods design most are good and seem to be acts of Christs Kingly Office executed by good Angels who have that committed to them for the Churches sake and therefore it may be said of them that power was given them to hurt the earth because that cannot come to passe but by their leave who have the oversight of that deluge of Errour entrusted to them 2. The Angel who speaketh to them taketh them in as joynt servants of God with him and as employed in the same work as it is vers 3. which maketh it appear to be Elect Angels employed in that work for the good of Elect Saints They are called four because there were four winds and there being hazard from so many airths God will have His care and Soveraignity seen in having one Angel for every danger 3. We are to consider their postour which is set down First In their standing on the four corners of the earth which importeth two things 1. The imminency of the judgement it was ready to break in on all corners 2. It sheweth the vigilancy and activenesse of these instruments in executing what was committed to them with a readinesse to advert to Christs orders and to obey them Secondly As they are standing so they are holding the four winds of the earth which confirmeth what is formerly said and beside implyeth a degree of force in the winds and of activity in the instruments forcibly as it were holding them Thirdly The end why they hold the winds is that the winds should not blow on the earth which is not simply to restrain them from hurting the earth but for a time untill the Elect should be prepared and provided for it as the Verses following will clear The fourth thing in the Verse is the object on which these winds do blow it is implyed in this Verse to be the earth the sea and trees for the restraining of these winds from blowing on them for a time supposeth them to be the object of that storm as is clearly expressed vers 2 3. It was given to them to hurt the earth c. These three are
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
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâ—ed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall â—endencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are â—â—swaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon câ—â—â—â—ut of his mouth This swallowing doth not imply any affection and love to that floud foâ—â—he doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
weigh the matter of that heresie or the nature of that beast so the Lord is said to have numbered Belshazzar Dan. 5. and to have found him light Because by this way of putting particulars together and considering them when put together the judicious searchers will find him exactly out whether he be agreeable or disagreeable to the rule or character given as Arithmeticians will do by their reckonings Of this sort of reckoning there are diverse examples in Scripture but of reckoning from the letters or figures of a name there is none The first implyeth a particular exact search as if every thing in him were considered by it self particularly and put together again in whole as Arithmeticians do in their countings This is confirmed by considering the qualification of him who is invited to number Let him that hath understanding that is not understanding in reckoning and Arithmetick but in the discerning of the spiritual truths of God Dan. 12. and Micah 6.9 especially of the characters of Antichrist formerly given and of prudence to apply them where he shall discern them to be This saith not that none other should count the duty is common but it saith few will take it to them and find it out and that no other will come speed but they that take the same ballance of the Sanctuary and spirituall wisdom to discern with yet it is put to mens doors to essay this but with much deniednesse and humility 3. The reason or motive added to stir up men to essay this search or reckoning is for it is the number of a man By the number of a man we cannot understand such a number as is made up out of the numerall letters of a name we have no Scripture warranding that beside that would be little encouragement to undertake this numbering or little exercise for spirituall wisdom but by the number of a man we understand such a number as men do use or is made use of by them and is attainable to be known by them Isa. 8.1 the writing pen of a man that is such as men use and as men may understand So Ezek. 24.17 the bread of a man is bread made use of by them and whereon they usually live and Chap. 21. of this Book there is the measure of a man that is such as men use to measure with in this sense the number of a man is that which men use and is obvious if they have understanding to search it out and certainly there is great odds to say the number of a man indefinitly and the number of a mans name particularly The first maketh it common to all spirituall men who may conceive it as the exhortation implieth This astricteth it to one particular man as only agreeing to him Thus the words may be rendered It is the number of man for there is no article in the originall Or by the number of a man may be understood a number not having God but a man for its Author and not being approven of God but invented of man what ever there be pretended thus there are in Scripture such phrases the wisdom of a man the law of a man the will of a man in opposition to the Wisdom Will and Law of God c. Thus the reason runneth let spirituall wise men consider her and reckon well for it will be found that this beasts number or doctrine is not of God but of man whatever be pretended even as that statue Dan. 3. might be called the Image of a man or of the King not because it represented him but because it was instituted by him Neither of these will be disagreeable to the scope and truth 4. The particular instance added is 666. We take this to signifie some indefinit number that is 1. great and so the errors and blaspemies of Antichrist that he presseth on his followers are not of some few points but of very many 2. That they are subtilly compacted together and have a dependance on each other as that number 666. is 3. That although they be compact and subtilly interwoven yet they may be searched out It is not impossible also that there might be some proverbial speech in that number seting out a great number sure it is ordinary in writers to say six hundreth more when their meaning is many moe and hence some have entituled their books De sexcentis erroribus pontificiis However this number cannot be the particular number which is to be understood as the result of the reckoning for then there needed no more counting but it is a general instance for confirming the former reason it is such a number as 666. is i. e. attainable by mens industry for this number 666. is not to be gathered out of one word but all concerning Antichrist is to be put together which in its sum and result will amount to this great sum Secondly The general considerations are 1. The scope of this is by the reckoning of the number to come to the knowledge of the person power state or beast understood Therefore the phrase is altered in this verse from the former there it was the number of his name here it is the number of the beast because this being â—ightly counted and summed it will be as easie to know who this beast is as if we had his name in particular it must be something then that differenceth him from others 2. Yet the whole stresse of finding him out lieth not on this name but on his name subjoyned to all the former characters yea as a sum it must be drawn out of them as a result from them put together 3. It would seem that as the mark or character and name doth not point literally at one particular mark or name so neither doth the number to a literall way of numbering or any definit certain number for this name is in the whores forehead Chap. 17.5 which as in the former verse cannot properly be understood hence these phrases number of his name vers 17. number of the beast vers 18. the mark of his name Chap. 14.11 a victory over the beast and the number of his name Chap. 15.2 which are put indifferently do import such a name as doth not so much consist in letters as things and doctrines 4. We will see these phrases put indifferently for one another as the number of the beast and the number of his name 2. The mark of the beast vers 17. and the mark of his name Chap. 14. vers 11. whereby apparently is holden forth that as the beast and his name are of one nature so also are the mark and number of the beast and of his name and therefore what we find the one to be the other must be of that nature although there may be different degrees and seing the mark is something indigitating the interest of the beast in such a person who hath it the number must be so also for we conceive the number of his name or mark of his name is
and name have his number but all that have his number have not his mark and name and because by searching this we come to know his name this is the right order of searching yet if any think meeter to reckon from a name suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which almost since Iohn's dayes hath been followed as appeareth by Irenaeus who was heaâ—â—â— of Polycarp disciple of Iohn vid. lib. 5. adversus haeres Cap. 30. pag. 250. edit Eras. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen habet 666. numerum valde verisimile est quoniam novissimum regnum hoc habet vocabulum Latini enim sunt qui nunc regnant sed non in hoc nos gloriabimur that is The name Lateinos hath the number of six hundreth sixty six and it is very like for the last Kingdom hath that name for they are Latines who now reign but we shall not glory in this Yet the wisdom of God hath ordered so that the sum or result of both reckonings turn to one and pointeth at the same Antichrist hinted before for both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before Neither will this destroy but confirm our former exposition for this name is brought but as an accumulative argument and evidence of the Antichrist Thus he that hath all the characters of Antichrists doctrine and hath a name which in the numerall letters make up 666. he is Antichrist But to the Pope both these do agree Only as is formerly hinted there is this odds The name will not prove Antichrist without the other marks for it may agree to many and the other marks will prove him without the name for they can agree to no other and are proper to him quarto modo Besides the former conclusion that this reckoning yeeldeth to wit that by this beast is clearly pointed out the Pope for out of this Chapter may be reckoned a proposition that who ever stands marked with these properties is the Antichrist But the story and knowledge of the papacy yeeldeth the assumption that it is the Pope to whom all these will agree Ergo c. Besides this I say these other conclusions may be drawn 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope is foolish and vain 2. That Mahomet is not the beast intended here 3. That Antichrist is no open professed enemy but a false counterfeit pretended friend 4. That he is already come and so must be the Pope 1. To shew the vanity of that fond Antichrist which they say shall be a Iew one single person of the Tribe of Dan from these two Scriptures Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world subdue all the world making himself a Monarch of it sit in Ierusalem be acknowledged by the Iews as their Messias build that Temple do something miraculous giving life as to an Image making fire come down from Heaven c. and be destroyed by Christs second coming c. after he hath killed Enoch and Elias whom they call the witnesses Chap. 11. We oppose to that conceit these truths in this Chapter 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded to wit when Heathen Emperours are put from their throne Ergo it is long before the end of the world 2. The seat that Antichrist hath to sit on is the seat of the Dragon to wit that seat where the devil by Roman Emperours sate and persecuted the Church before But that is not Ierusalem but Rome Ergo c. That therefore is a truth of Chrysostoms that he sitteth in the Temple of God that is not at Ierusalem but in the Church pretending to have a prime place in it 3. He is not one single person he is the seventh head of this beast yea he is a beast But by none of the former heads of the Roman Governours can be understood any single person but a series of Governours in one state likewise by beasts are understood a series and not one single person Dan. 7. Ergo Antichrist is no single person 4. His continuance is longer than fourty and two noneths literally taken which may be thus made out 1. If his rise to his height be so slow and by so many degrees till he be up and if his standing be so long as to bring and hold all the world under and that by a sort of willing subjection to fight with the Saints and overcome them and other such things as cannot be done in such space if also his decay and ruine be by a long tract of judgements as is under the vials Then he must be of larger standing than fourty and two moneths But the former is true Ergo c. 2. It is clear from this that it beginneth so soon as the Churches fleeing which is about Ann. 300. and continueth till the vials come which comprehend the time of the six trumpets which certainly are more than fourty and two moneths for the vials do bring the first judgements on him 3. If his time had been no longer than fourty and two moneths it had been no great argument for Paul 2 Thess. 2. to prove that the day of Judgement was not neer if fourty and two moneths had been the longest time of his reign for that was Paul's Argument The man of sin is not revealed therefore it is not at hand for that could only have proved it was not within three years and an half 5. He is to be discovered before the end for the first vial cometh on them that have his mark and Chap. 14. they are threatned by publick preaching with judgement before it come 2. For Mahomet this cleareth him also not to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This Antichrist hath horns like the lamb sitteth in the Temple of God looketh like Christ but so is not Mahomet who was never a Christian. 2. This Antichrist sitteth at Rome and by a new sort of Idolatry healeth the wound the sixth head had gotten i.e. by worshipping Idols Images c. But Mahomet abhorreth that and pretendeth to worship one God only 3. This Antichrist doth great signs and wonders But Mahomet claimeth to none and pretendeth no signs but to cover that saith that Christ was sent with signs and he with a sword 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power as having horns like the lamb and by a pretext of and claim unto a vicarship and deputation from him so doth not Mahomet 3. Hence also we may conclude that Antichrist is no open opposer or denier of Christ to be Christ or one that calleth himself Christ but an intruder of himself in what is Christs due
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
Temples opening or the change of the outward face of the Church 2. The description of the seven Angels that were instruments vers 6. 3. The furnishing of them for their task and work 4. A concomitant going alongst with the execution of their judgement The first thing is vers 5. the antecedent to all these plagues which is the rise of all that is the opening of the Temple That this is antecedent appeareth by the context where this opening is observed to clear what followeth concerning the Angels coming forth as a prior step of the narration in order before their coming forth For understanding of it we would consider that there is an allusion as Chap. 11. vers ult to the Jewish Church where in time of Idolatry and backsliding the Temple was shut as in Ahabs dayes and in time of Reformation when all was brought again to the rule the Temple was opened and sanctified the Sacrifices put in order and the Priests sanctified as in Hezekiahs dayes Iohns meaning is before this the Temple was shut Religion in its outward splendor and beauty defaced by Antichrist but now as if he said I saw a time of Reformation when superstition and Idolatry was banished and Purity and Truth preached in open view as it was before Antichrist darkened their light Thus as the Temple was that which most evidenced the state of the Jewish Church and the changes were most sensibly observed there so as many other things that is borrowed to set out the change in the Christian Church here See more Chap. 11. vers 19. This step of preparation concerning the publick breaking out of the Truth is observed for these reasons 1. To shew to what time these vials belong to wit to the state of the Church after Antichrists treachery is discovered and God hath made some light to break out in His Church to wit to the last period 2. To shew the connexion of these vials with and their dependence upon the blowing of the seventh trumpet Chap. 11. last vers where this same is mentioned Now after a profitable digression when he cometh again to the series of the prophesie he beginneth as it were where he left so to carry it on from thence forward the more clearly The second thing will clear this after this Temple is opened and Religion in heaven that is in the visible Church is publickly professed the Lord bringeth out seven Angels out of the opened Temple These are the instruments of this wrath mentioned vers 1. They are described by these things 1. They are called Angels we think not properly but figuratively such as He had fitted for this work and commissionated to execute it whether Ministers or Magistrates Their getting their vials from one of the beasts and their being arayed with girdles seemeth to confirm this and more especially that they were great civil men 2. They are described from whence they came They came out of the Temple that is as it appeareth they shall be members of the Church now made patent who are to be made use of in these judgements to execute His wrath on the whore 3. They are cloathed with linen either to shew the purity of their proceeding or alluding to the Priests habit Ezek. 44. as that of golden girdles alludeth to the manner of Kings So these are Kings and Priests authorized and well furnished for such a work all whom He employeth are fitted instruments for His work The third circumstance of their further preparation is mentioned vers 7. where two things are to be observed 1. The instruments or means of the plagues which they had to execute them with that is vials full of wrath Vials ar great hollow vessels or cups wide at the mouth whereby is meaned 1. great wrath 2. an easie and quiet way of pouring it forth without great noise possibly having respect to the threatning Chap. 14. where they are threatned with the cup of Gods wrath These are called golden vials partly because Justice in it self is precious and it is an excellent dignity and honourable to be made use of in its execution especially as approved instruments partly to shew Gods pure proceeding without the least mixture of any passion 2. These vials are given by one of the beasts it is like the first beast as one day of the week is the first day Matth. 28. which Chap. 4. is the type of valiant bold and zealous Ministers They are said to give these Angels these vials when by and from Gods Word they clear that to be their duty and in Gods Authority calleth them to it By which it would seem that God would not have Kings and Princes waiting for an extraordinary revelation and call to awake to this judgement but to acquiesce in ordinary Ministers clearing His Truth from His Word and thus though Ministers be not to execute wrath actually and immediately by fighting yet do they as it were blow the trumpets 2 Chron. 13. and so they set up and cast down Kings and Kingdoms Ier. 1. and their sword slayeth more than Hazaels Thus it would seem when eminent men are converted and ingrafted in the Church zealous Ministers do put them in mind of this duty that God expecteth from the Kings of the earth such zealous men have been and particularly were after the begun opening of the Temple God is said here to live for ever and ever partly to shew that He is reverently alway to be spoken of partly to shew what Master these Angels had and whose wrath they were executing not their own Therefore they should not be in their zeal selfish and carnall but it was Gods wrath and the wrath of such a great God and therefore they had need to be single and humble as others had reason to be afraid of such everlasting wrath That denomination of God addeth to the heightening of the wrath The fourth thing which is the concomitant of these plagues is vers 8. containing 1. the concomitant it self 2. its effect The concomitant is the Temple is filled with smoke this alludeth to Gods way of old making His presence sensible by signes in the Tabernacle when it was newly erected as Exod. 40. and in the Temple when it was newly builded as 2 King 8.10 So here when the Gospel-church shall be of new recovered Gods presence will be as sensible and great in it as it was of old when Priests might not enter into the Temple because of the glory of it Sometimes also this appearance is a signe of anger as Numb 16. when He appeared to take vengeance on stubborn offenders and would admit of no intercession These being not inconsistent but ordinarily conjoyned to wit Gods presence glorious and refreshing to His own and terrible and dreadfull to His enemies Isa. 66.5 we understand both here which agreeth well with the words following filled with smoke from the glory of God that looketh to His gracious appearing and from His power that holdeth Him forth terrible as now appearing
c. 2. As it is consummated and perfected at the end when the Queen is brought to the King and abideth with Him for ever Ps. 45. 3. There is an interveening step when the fulnesse of the Gentiles and the Iews shall be brought in together that is marrying eminently because it iâ— the grafting-in again of the old Branches and the bringing back of a divorced Wife for a time forsaken And because then eminently there will be an accepting of the bargain of Grace on the marriage tearms as if what passed had been but wooing in respect of this following enlargement And as in Scripture there is a threefold Resurrection 1. by the Gospel which was and is alway Ioh. 5. The dead shall hear the voice c. Eph. 5. vers 14. Secondly at the end which is general as the first is particular 3. When Iews and Gentiles shall come in together which Rom. 11. is as life from the dead which is between the two former So may we consider the Churches marriage with Christ which is the same with the Resurrection in a threefold consideration also It is not the first nor the second marriage that is mentioned here for it is in a singular way such a marriage as waâ— not before and the last end is not intended here for that last marriage doth not comprehend an accession to the militant Church as this doth here going alongst with the Popes overthrow before the end It is therefore that of the fulnesse of the Gentiles incoming and the Iews re-ingrafting especially who are here called his Wife not as all Believers are but even in some respect such before their calling For it is His Wife He is to be married with which is peculiar to the Iews who in some respect stand in a tye and relation to God by that Covenant with Abraham c. which is not with any other Nation that can come in then to the Church as appeareth from Rom. 11.26 27 c. for they are beloved for the Fathers sake when broken off and the Fathers sake relateth to the Covenant made with them So His Wife here holdeth forth the in-coming of the Jewish Nation to accept of their long dâ—spised Bridegroom and their returning to their first husband and David their King which is said of them to be fulfilled in the latter dayes Hos. 2. The reasons why we expound this of the Iews are 1. Because they speak of this accession to the Church as of some excellent new thing and calleth them singularly the Lambs Wife and therefore they must be distinct from the Gentile Church who do thus stile them and make them welcome for these titles are given especially to these who are now lately joyned and made ready for their Husband and Marriage 2. Because there can be no such grounds of praise if the Iews were not here included For 1. it is His reigning in the most eminent way in His Church 2. it is the Churches eminent step of glory unto and readinesse for her marriage and can that be without the Iews 3. Neither can there be such joy as if now nothing were wanting if the Iews in-coming which is fore-prophesied of as life from the dead Rom. 11. were yet defective Beside that these titles and expressions have a peculiar suitablenesse and sibnesse with the Iews as is said before Her being made ready is her being made suitable and fit for such a work and Bridgroom to wit with the wedding Garment Matth. 22. which is saith and holinesse and she is content to take Him and longeth for a Church-state to own Him She is said to make her self ready not as if in her own strength she fitted her self for that is contrary to what followeth To her it was given whatever she had she got it freely it was not her own But it implyeth 1. that she must be made ready for Him common garments are not for that wedding Matth. 22. 2. That she is active in it in purifying her self as He is pure from all filthinesse of the flesh and spirit 1 Iob. 3. 2. Corinth 7.1 3. That what maketh her ready is something performed by her to wit her believing which yet is done in His strength and all the marriage dependeth on that Now she despiseth no longer but layeth by her enimity and submitteth It sheweth the manner how she came to be made ready or the putting away antecedently of what marred her but it sheweth not the strength by which she is made ready the next verse adjoyned guardeth against that LECTURE II. Vers. 8. And to her was granted that she should be arayed in fine linen clean and white for the fine linen is the righteousnesse of saints 9. And he saith unto me Write blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me These are the true sayings of God 10. And I fell at his feet to worship him and he said unto me See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Iesus worship God for the testimony of Iesus is the spirit of prophesie THis eighth verse doth more fully clear and the ninth more fully confirm what went immediately before concerning the Lambs marriage and the making ready of His Wife There are two things cleared in the 8. vers 1. What it is to be ready It is to be clothed in fine linnen clean and white which is the righteousnesse of Saints 2. How she is made ready thus to her it was granted i. â— freely given that she should be clothed The two things which are confirmed are 1. That it is certain there is such a thing coming as the marriage of the Lamb spoken of 2. That it shall be the great happinesse of any that shall be called unto it Both which are confirmed 1. by â—speciall command to write them as things that should certainly come to passe 2. In that they were not the sayings of Men nor Angels but the true sayings of God who is Truth it self vers 9. Both these to wit the explication and confirmation may be considered more generally as they yeeld generall doctrines or more specially and prophetically as they relate to the present scope The 8. vers hath three things in it 1. Who is this made ready 2. What this readinesse is 3. How she cometh by it The party made ready is her that is the wife formerly mentioned vers 7. to wit the Iews for the Gentile Church is before this adorned Chap. 12.1 c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth 1. one espoused only as Mary was to Ioseph before they came together Matth. 1. this in the Latine is called sponsa Or 2. it is taken for one brought to her Husband and joyned to him this the Latines call uxor It is here taken especially in the first sense so that the Iews that stood before their actuall calling in a speciall Covenant-relation with Christ which is not yet
fully obliterated and dissolved as concerning the Covenant made with the Fathers Rom. 11.26 are now made ready 2. This readinesse is now set out in two expressions 1. figuratively she is cloathed in fine â— linnen clean and white 2. More plainly it is the righteousnesse or justification of the Saints Both may be two wayes understood 1. Of Christs imputed righteousnesse whom we are said to put on Rom. 13. ult and Gal. 3. when by faith we are united to Him and made partakers of His righteousnesse for the hiding of our nakednesse as in His counsell to Laodicea Chap. 3. 2. It may be understood of inherent righteousnesse which also in some respect we are said to put on Col. 3.12 In the first sense it is called clean and white simply for so Christs righteousnesse is without spot In the second sense it is so comparatively or it is cleannesse and whitenesse not absolute but in respect of what they were and in respect of the holinesse of other times This shall now be more 2. The righteousnesse or justification of the Saints is also two wayes understood 1. for a righteousnesse before men evidencing their justification before God so it is said Iam. 2. that Abraham was justified by his works 2. For that which indeed just fieth and is the cause of our justification before God and so Rom. 4. Abraham was not justified by works not only excluding all the works of the ceremoniall Law for it was then not given but even of the morall Law But he was justified by faith in Jesus Christ which was imputed to him for righteousnesse the former is the same with inherent righteousnesse the latter is called imputed Now though we take in both here as they are alway conjoyned and go together and holinesse serveth in a speciall way to make ready and meet for enjoying Christ in Glory when these garments shall be fully white yet we understand here Christs imputed righteousnesse or the righteousnesse of faith especially as that which maketh the Lambs wife ready and that for these reasons 1. This cloathing is that which is the righteousnesse of all Saints and that before God but that of faith was Abrahams before the Law Rom. 4. Davids under the Law Psal. 32. with Rom. 4. and Pauls under the Gospel Philip. 3.9 therefore so here 2. Christs righteousnesse is only spotlesse and clean ours is unclean the best being filthy 3. This readinesse is that upon which the marriage with Christ standeth and serveth to close with Him in that Covenant but that is in the offer he that believeth sâ—â—ll be saved and it is the want of that that casteth and marreth the making of the marriage for holinesse inherent preceedeth not our union with Christ which is our marriage but followeth our consent when the bargain is closed as duties of a person married 4. It agreeth best with the scope in reference to the in-coming of the Iews they are made ready and brought in by the contrary of that for which they were cast off but that Rom. 11. was unbelief stumbling at the stumbling stone in going about to establish their own righteousnesse and not submitting to His Rom. 9. and 10. vers 3. Therefore now that which maketh them ready must be faith and submission to Christs righteousnesse 5. This agreeth best with and is clear from the expressions setting forth the manner how she is made ready and that in two expressions she is cloathed with it that speaketh to the resemblance of putting on something from without in which this readinesse and decoring consisteth and not of what is within as Rev. 3. which pointeth at imputing of righteousnesse 2. That it was granted to her to shew it was not of her self it was given and freely given and gifted to her which saith it is not inherent holinesse for that someway inferreth debt and is opposed to grace Rom. 4.9 and 11. Eph. 2. but it is of grace which is the same with faith that it might be free Rom. 4.16 Eph. 2. and that to all the seed by which it appeareth how we are to reconcile vers 7. with this Thus if we look to the scope as it is propheticall this Verse saith 1. that these Iews on whom blindnesse and hardnesse hath layen long shall in the end in due time be brought in to believe on Jesus Christ and to submit to that righteousnesse which is common to all Saints Gentiles as well as Iews and to take that one way of salvation with the Gentiles which they have so long rejected God shall freely re-ingraft them again in His Church by that same faith which they despised 2. That they at their in-coming into the Church of God at that time shall be more eminently shining in holinesse than formerly when the Gentiles shall provoke the Iews and there shall be a holy emulation amongst them more fully to adorn the profession of the Gospel then shall the number of believers be increased and their qualifications of holinesse at a higher pitch This flourishing estate is promised whatever be of externall peace The confirmation followeth vers 9. where consider 1. who confirmeth 2. What he confirmeth 3. How First The person confirming is not God or Jesus Christ for it had not been a fault vers 10. to have worshipped hmi but is an Angel it is like that Angel who Chap. 17. came to shew Iohn the judgement of the whore and whom it is like God made use of to shew Iohn the things to come Chap. 1.1 That which he confirmeth in an extraordinary way by a speciall commission to write that the thing may be the more observed is set down in these words Blessed are they who are called unto the marriage supper of the Lamb. The Lamb is our Lord Jesus often called so His marriage here is that vers 7. especially of the Iews in-calling to faith in him It signifieth 1. that betwixt Christ and believers there is a mutuall tye consent and obligation of each to other 2. That it is reall 3. A near tye 4. Kindly and loving 5. Indissolvable 6. For believers advantage to share of what He hath It sheweth in a word a kindly and loving relation between Christ and them beyond what is betwixt Him and others It is called a marriage supper not mainly from that custome as if then suppers had been most rise feasting times at Marriages what ever truth be in it for Mat. 22.3 it is called a dinner that the guests are invited unto but this seemeth to be the cause that Matth. 22. looketh to the Iews first calling at the preaching of the Gospel which they rejected and it is called a dinner they being more timely invited to it with the first This again looketh to their calling which shall be made effectuall when the day draweth near to an end at their restoring therefore it is called the marriage supper as more immediately preceeding the solemnizing fully of the Bridegrooms Marriage when the Queen shall be brought to His
Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram râ—i memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due Wâ—rship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before
thousand years would not live so long in this reign as these who went before it must therefore certainly be understood as it may in its continuance agree to all Saints as well as in the events which may well be in succession so that what one wanteth in these who follow he hath it in these who went before And thus generally it setteth out the visible Church in her good condition during that time for it is still the same Church which reigneth We understand it then thus that as it is said of the Prophets Chap. 11. that they died and rose again which yet is not to be understood of the same individuall persons but of their followers and successours in that spirit and cause as Iohn Baptist was successour to Elias and in that respect is called Elias So the slain Saints now are said to rise when the face of a visible Church which was long eclipsed as if it had been buryed with these Martyrs doth now in the same truth and cause shew it self again in new professours as if these old Martyrs had risen again to continue that Church-face of purity and worship for which once they suffered And this phrase of rising again is in this sense not unusuall in the Prophets as 1. when they would signifie a restauration from a low condition that is marvellous and such as men would think no lesse impossible than to raise the dead as Ezek. 37.11 2. When the restauration is numerous and to make up an hopelesse sad condition by such a new comfort as Ieremiah in his 31. Chap. ver 18. speaketh to Rachel mourning for her children 3. When it is in the same truth profession and cause as is said of the Prophets Chap. 11. so it may be of Professors here the time also being one 4. When men have the same bold spirit to testifie and suffer as if these old Martyrs had risen to preach down Antichrist who for a long time had had peace Thus was Iohn accounted and named Elias Matth. 17. and here Martyrs both under the heathen persecuters and under Antichrist are named 1. To shew the Churches freedom from both these tyrannies that now these who were undone by both formerly may boldly professe that truth for which they were persecuted 2. To shew the numerousnesse of Saints now as if all were risen 3. To shew what time it belonged unto to wit that after both 4. To shew what parts and courage these Saints should have and how fitted they should be both against the open persecution and secret designs of Antichrist 5. To shew that they who now come to professe the Gospel are of one and the same Church with these who went before it being still one woman who travelled under heathens that fled under Antichrist Chap. 12. and now returneth in her seed to sit upon thrones The third thing to be enquired here is what Martyrs these are whether these suffering under heathen persecution or these who suffer in the time of the beasts tyranny which to these of this opinion is the same time of these thousand years or such as have suffered both under heathen persecuters and Antichrist preceeding the beginning of these thousand years We take them to be such whose sufferings are by-past before these thousand years begin and not such as are to suffer under it what ever they be as appeareth 1. they are said to be once slain and to rise again before this reign begin which could not be if their sufferings had not preceeded 2. They are said to reign a thousand years which sheweth they begin all together to reign and therefore their suffering must go before its beginning 3. The time of their reign is expresly distinguished from and made successive unto the time of their suffering Therefore are they not to be confounded or their reign made to begin before their suffering 4. This condition is marked as the outgate of a former strait and what former strait rather than this the Saints suffering under Antichrist therefore that suffering must go before it 5. The suffering which immediatly followeth the thousand years is Gog and Magog now Gog and Magog belongs not to Antichrist but goes immediatly before the last Judgement and comes after the thousand years Then these who suffer here must either be after the thousand years which cannot be or during that time which confoundeth the Churches good condition and her ill or it must be before and it being none of the former two must therefore be the latter 6. Three states of the Church are clearly holden forth here 1. a suffering state under Antichrist 2. A good condition during the restraint of Satan it being ill before 3. An ill condition after his loosing again by Gog and Magog therefore as that of Magog followeth the thousand years so that of Antichrist must preceed for these thousand years are put in the midst and distinguished from both 7. This reign agreeth so to Saints and to such Saints as it did not agree to them before these thousand years nor can do after But if these who reign be contemporary with Antichrists dominion Then Saints would reign so both before and after and so would not suffer and be in a strait 8. If as many think the killing of Martyrs go before this reign so must also these killed by Antichrist for both are equally installed into this reign at its entry Beside this opinion would confound the Churches suffering condition with this reign which is peculiar to some one time and differenced from the former as hath been shewed Hence followeth 1. that Antichrists supream universall reign is to preceed these thousand years 2. That then Antichrist is not to be expected a few years before the end of the world for no other Antichrist there is but this beast that persecuteth before it begin Lastly It is enquired here if reasonable or senslesse creatures shall be partakers of this good condition and change and how far it shall extend for of old many as Lactantius and others of late Burroughs on Hosea lay these two principles 1. That the earth shall abound in extraordinary fruitfulnesse that the rocks shall drop honey and the earth be free of storms c. 2. That the Saints shall chiefly and largely share of all those temporall things But we say 1. as there is possibly more peace now so God may make abundance of all these things the rifer in the earth as not being wasted with troubles and persecutions as formerly 2. That God may blesse pains so as to have extraordinary increase comparatively with former times is not impossible especially if applied to the Iews their land may be brought back to its wonted fruitfulnesse to be as once it hath been though now it be interrupted 3. That the Saints may enjoy more of these as being lesse persecuted or plagued than formerly and as having more liberty for industry and publick imployments These may be granted But that there should be an extraordinary
glutton is clear Luk. 16. Therefore it is not a new hell they go unto that day more than a new heaven Neither can any end of renewing hell be given it being no way to be bettered as other creatures are by this change except we say as Aquinas and the Schoolmen that this consummation putteth every thing in its perfection and doth so to hell also by transmitting the drosse of all the creation devils reprobates death c. unto it But this confirmeth what we said 4. We take it for granted that there is not a full annihilation of this universe by this change so that there should be nothing after it but heaven and hell but a change only it must be though a wonderfull great change This all the places that speak of a new heaven and a new earth do confirm as succeeding in the room of the former Beside the phrases holding forth this change will import but a change and no annihilation as will appear yea this exception that there shall be no more sea confirmeth it for it supponeth somewhat more to befall it than the heaven and the earth which could not be if the annihilation of all were absolute 5. The question therefore lieth mainly in this whether that change be substantial so that these heavens and this earth being removed there are new heavens and new earth again created or if that change be but in respect of qualities as it is with the body of man which is raised the same as to its substance yet so as to its qualities it may be called another for its spiritualnesse purity glory incorruptiblnesse c. I mean of the bodies of the Elect even as in that comparison used 1 Corinth 15. The corn that groweth up is called another grain than that which was sown in respect of its accidents and appearance so may this earth be called a new earth in these respects We conceive this last to be truth that as the heavens and earth are not substantially changed nor annihilated so the new earth and heaven succeeding are the same for substance but for nature more stable for beauty more glorious for use free from the abuses sinfull men put them unto and from the effects of the curse put upon them for mans sin they are altogether freed and set at liberty from these Therefore Acts 3.21 it is called the time of restitution of all things For confirmation whereof we may consider 1. These places wherein this change is most expresly mentioned as Psal. 102.8.16 with Heb. 1.10 They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou fold them up and they shall be changed Which words bear out 1. a totall overturning of heaven and earth as to its outward frame Yet 2. that upon the matter in its substance it is but a change but so universall and great as maketh it not to be then what it is now A second expression is 1 Cor. 7. The fashion of this world passeth away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to set out the change on our bodies Philip. 3.21 whereby he would seem to hint that this change is more on its outward appearance than on its substance A third place most plain and full is 2 Pet. 3. ver 10.12 and 13. The heavens shall passe away with a noise and the elements shall 〈◊〉 with fervent heat c. See also vers 5 6 7. where the destruction by fire is compared with that which went before by water Where 1. It is to be gathered that that fire melteth the elements and consumeth them not even as a goldsmyth doth with meâ—tal that he hath a mind to put a new form or mould upon 2. That out of this resulteth the new heaven and earth as a refined â—ump from which the drosse is taken away 3. That as there was no substantial change by water so neither by fire though in that respect it is called the old world and the other the world that now is only that made the change to the worse this of fire to the better For a second confirmation we would consider that famous place Rom. 8.19 20 21 2â— where the scope purposly is to prove the glorious condition the Saints have to expect after this and that such that even senslesse creatures wait and long for as being to be made partakers of it at the generall manifestation of the sons of God Where observe 1. That by creature in the singular number ver 19 and 20 is understood the universe as contradistinguished from the Elect and such a creature as by the sin of man is made subject to vanity and so is not to be understood of the whole creation simply as certainly neither of Angels nor of the seat of the blâ—ssed 2. That mans sin had had much influence on the cursing of this creature partly with barrennesse tempests c. contrary to its first nature partly by making it the theater where much sin and many changes have been acted partly by abusing it against the end appointed by God to our vain ends 3. That there is a time of delivering Gods sons from the bondage of sin they ly under fully 4. That the creature here mentioned is to be fully delivered from the â—ffâ—cts of sin and the cursâ— also Therefore 1. it is said to be subâ—uâ—â—â—â—dâ—r hope not for ever 2. It expecteth that and groâ—neth for it not as if it were sensible but by a naturall inclination to it and this is so sure as if it had knowledge it would groan so it is said the high wayes mourn Lam. 1. 3. Because ver 21. it is expresly said that it is to be delivered from bondage and to share of that liberty of the sons of God and as their change is not substantiall but qualitative from the worse to the better so shall it in some proportionable suitable manner be freed from changes corruption c. and be in an other way glorious These excellent priviledges waited for by the creature cannot consist either with annihilation or substantiall change but with a qualitative mutation far to the better though we cannot in everything satisfie our curiosity about it neither should we aim at that If any ask what can be the use of this earth or to what end it is seing Peter saith righteousnesse is to dwell in it Answ. It is enough that God maketh it for His own glory which was the end He made all things for Prov. 16. 2. Are there not many things now made whereof we cannot give the use possibly many parts of the world never yet inhabited Or may there not be many reasons which we cannot now tell though we will know in that day His design in that Again are there not many members in mans body who is raised with difference of sex and yet who can tell the use of them only God thinks it meet there being then no marrying nor eating men living