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
door is opened the devil often rageth and setteth himself to oppose traduce or some way to blast the Ministery of such a person more than of many others This poor Angel hath much affliction when the Ministers in Sardis and Laâ—dicta are free And so when an effectuall door is opened to Paul at Ephesuâ— this is added that there are many adversaries 1 Cor. 16. Yet even under such afflictions there are many trysts of providence to be marked in the Lords way for countenancing 〈◊〉 Ministrie and many evidences of respect to the same from such as are tender 4. It is a good token of an open door when some way observably the Lord defeateth the devil and prâ—fanity in a place and is making him fall like lightning from heaven by the Preaching of the Word 5. The experimental proof that is most sure is an actual gaining of ground upon the kingdom of the devil and a bringing off of prisoners unto Jesus Christ which is the proof given here where God promiseth new converts and is ever supposed by Paul when he mentioneth this door Now to the second to wit how a Minister ought to use such an opportunity We say 1. it is to be improven with all diligence in his duty as a man that is to reap corn that is already ripe 2. It is to be made use of with all humilitie and self-denial left by being tikled therewith he prejudge the Master of His Glory and so procure straitning to himself 3. It would be with much fear and watchfulnesse with fear lest he himself miscarrie or any soul miscarrie in the birth because of his unskilfulnesse with watchfulnesse lest the devil saw cares while he is sleeping and the conception prove false without realitie as to many hearers This is Pauls word 1 Corinth 2.3 I was amongst you in much weaknesse and in much fear and trembling which sheweth the kindly impression which he had both of his own and the peoples infirmities 4. It would be improven zealously that is so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends 5. It would be made use of to say so solidly by making the foundation sure by proposing solide food to souls as the substantial Gospel-truths and the uncontroverted duties of holinesse for there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine or the most extraordinary practices of grown Christians and it is better that they be fed upon milk and what is healthfull and nourishing than that to please their appetites they be diverted with uselesse Questions 6. There would be much dependence upon God in such a case for He is the Master and hath appointed a great Steward over the house who hath the keys laid upon His shoulder and the Minister in such a case would know that he hath no Tack or Lease of such a condition but is at the Masters pleasure and therefore he would be acknowledged in every step of the Work as it is done or in doing Lastly The great shot of all Preaching would be driven constantly both in publick and private to wit the edification and salvation of the people and the forming of Christ in them by travelling as it were in birth for that effect Obs. 4. Somtimes there may be greater successe unto mean Gifts by Christs countenancing the same than where Gifts are in themselves more eminent and shining the reason is because for the attaining of successe it is not only necessary to have the exercise of a Gift but also to have a door opened to them by Christ and these two are sometimes separated as was formerly said And by so doing the Lord would teach Ministers to know their own insufficiency for any such thing and also necessitate both Ministers and People to the acknowledgement of Him There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice wherein a subtile Philosopher who had long keeped the Assembly jangling with disputes at last by a man of small parts in respect of others who had been disputing was convinced by the simple propounding of the Truth of the Gospel which he closed thus this is the Truth of God Philosopher believeth thou this Who answered he did Then said the honest confessor for so is he stiled by the Author If so then follow me and be baptized unto which the Philosopher yeelded as if he had never learned to gain-say expressing these words to the hearers and especially to some other Philosophers that were with him so long as I was dealt with by words I did repell words with words but when power proceeded with words out of the mouth of him that spoke I was not able said he to resist that and thereupon instantly went out to be baptized At first all the Doctors were affrighted that the Truth should have suffered and therefore hardly gave way to him to speak yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher when all these Scholastick debates did not This is recorded by Russinus in the third Chapter of his book which is the first added by him to Eusebius his Ecclesiastick Historie Obs. 5. That some men of mean and small Gifts or Parts and who are not able to do much by writing or disputing against subtile adversaries do yet often prove more stedfast adherers to Truth in times of pesecution than others who in the former respects have gone far beyond them and have been of greater esteem as friends to Truth both with themselves and others This Angels strength was not much but his stedfastnesse and patience under affliction was great Worthy Perkins on the place giveth a memorable instance of this in the time of the persecution under Queen Marie of England to wit that there was an honest man of mean Parts and no great esteem near to Cambridge who did seal the Truth with his bloud when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same Obs. 6. That oftentimes an honest Minister with mean Gifts hath more countenance and successe in his Ministrie than where greater Gifts without honesty are as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear For to say no more he hath this advantage that his works may be found perfect before God wherein the others cannot but be defective Obs. 7. That a little measure of Gifts being honestly and faithfully improven have their commendation from Jesus Christ as if they were of the highest measure and degree because it is not Gifts that commendeth a Minister to Christ but faithfulnesse in improving the measure which he hath and so if two talents be faithfully improven it will be said well done to that servant and he will be called faithful even as well as he who had five or even ten talents
A COMMENTARIE Upon the BOOK of the REVELATION WHEREIN The Text is explained the Series of the several Prophecies contained in that Book deduced according to their order and dependance upon each other the periods and succession of times at or about which these Prophecies that are already fulfilled began to be and were more fully accomplished fixed and applied according to History And those that are yet to be fulfilled modestly and so far as is warrantable enquired into Together with Some practicall Observations and several Digressions necessary for vindicating clearing and confirming many weighty and important Truths Delivered in several Lectures by that learned laborious and faithfull Servant of Jesus Christ IAMES DVRHAM Late Minister of the Gospel in Glasgow To which is affixed a brief Summary of the whole Book with a twofold Index one of the several Digressions another of the chief and principall purposes and words contained in this Treatise 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished to all good works Revel 1.3 Blessed is he that readeth and they that hear the words of this Prophesie and keep those things that are written therein for the time is at hand Revel 22.7 Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Book EDINBVRGH Printed by Christopher Higgins in Harts Close over against the Trone-Church Anno Dom. 1658. To the Judicious and Christian READER THe Reverend now triumphing and glorified Author was so famous and deservedly in very high esteem in our Church both because of the singular and extraordinary way of Gods calling him forth to the Ministery of the Gospel having left the Vniversity wherein I was at the same time a Student before he had finished his course of Philosophie and without any purpose to follow his book at least in order to such an end and having lived severall years a private Gentleman with his wife and children enjoying a good estate in the Countrie from which he did no doubt to the great dissatisfaction of many of his naturall friends and with not a little prejudice to his outward condition retire and being called thereto humbly offer himself to trials far from his own home in order to his being licentiated to preach the Gospel in the Ministery whereof he was immediately thereafter settled here at Glasgow where it hath not wanted a seal in the consciences and hearts of his hearers And also because of his eminent piety stedfastnesse gravity prudence moderation and other great abilities whereof the venerable General Assembly of this Church had such perswasion that they did in the year 1650. after mature deliberation very unanimously pitch upon him though then but about eight and twenty years of age as amongst the ablest sickerest and most accomplished Ministers therein to attend the Kings family in which station though the times were most difficult as abounding with tentations and snares with jealousies heart-burnings emulations and animosities and flowing with high tides of many various and not a few contrary humours he did so wisely and faithfully behave and acquit himself that there was a conviction thereof left upon the consciences of all who observed him and so as he had peace through Iesus Christ as to that ministration The Author I say was in these and other respects so famous that he needs no Testimony or Epistles of commendation especially from so obscure and worthlesse a person yet being of his particular and very intimate acquaintance daily conversant with him and withall his ordinary Hearer being in a good providence Coleagued with him in the Ministery though a most unequal yoke-fellow to so strong a labourer I thought it my duty to give thee some brief hint both of himself who loved alwayes to be hid except when it was necessary for him to appear and of his Book wherein thou wilt find that the spirit of Mr. Durham was not of an ordinary elevation notwithstanding whereof as in Preaching the Gospel he liked not to soar and hide himself from the Hearers in a cloud of words it was not in the wisdom of words but in demonstration of the Spirit and of power that he taught So in his writing he used the same plainnesse of speech how low soever his stile seemeth to be I nothing doubt but that every intelligent Reader will find such certainty of truth to satisfie the mind and such sweetnesse of matter to engage the affections that he will count the Author an Interpreter one among a thousand And therefore if at any time thou misse as possibly thou mayest that comptnesse and finenesse of phrase which in this phrasing and wordie age is much in use Know that he had so very sharp and pregnant an ingine and so exceeding rich and fruitfull an invention that they ordinarily did outstripe and go beyond his expression and pen so that these could very hardly and but seldom hold foot with him beside if his expression was such as might make his meaning be conceived by the Hearers or Readers he did not at all affect neither could be stay being so close in his pursuit of the matter to chase or follow after fine words so that I may here without all complement according to the proverb say Aquila non captat muscas yet none of his expressions were base and unsuitable to the matter but ordinarily very massie significant and expressive of his meaning though plain and simple and it may be sometimes not so beautifully situated nor so adorning and out-setting of it as possibly some would be at which the Lord in the depth of His wisdom did so order that as the Author himself might be kept humble and indeed he did exemplarily shine in humility so no other should think of him above what was meet for it hath been thought by some while hearing him discourse that if he had bad such a polished stile and so well combed words as several others have whose matter yet falleth exceedingly short of his he would have been looked upon as a very rare and singular man in his generation as really he was and as these same Lecturs of his upon the Revelation which he was by many importuned to publish will readily give ground to think of him which though for substance except as to these few intermixed solidly succinctly and I hope satisfyingly discussed questions they were delivered by him to the people of his charge within a very short time one of them every Lords-day before Sermon when all that time he did also preach twice a week at least and most ordinarily thrice beside his daily publick Lecturing every fifth week according to his course in the City and all his other Ministeriall duties of Catechising â—isiting of the sick exhorting of the whole from house to house and his weekly meetings with the Congregationall Eldership for the exercise
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all
only satisfie the conscience as to the great scope of the Ministrie to wit the edification of the Church seing a man is obliged to look to edification in his Ministrie and so to settle where probably that may be best attained and not as an occasion may be first or last moved to him and it were good that both he who is called and they who call would submit all interests and be regulated by this We conceive also that the decision of this doth not mainly or principally lye upon the person himself for as he is not simply to judge whether his Gifts be meet for the Ministrie in general or for the edification of such a people in particular so neither comparatively is he to decide whether it be more conducing for edification that he imbrace one Call rather than another but this is to be done rather by these whose place leads them indifferently to look to the general good of the Church This then is the great rule to decide by whether his Ministrie considered complexly in all circumstances may most conduce to the edification of Christs body by the accepting of this or that charge when all things are singly and impartially weighed and compared together so as in the result it may upon good grounds be made to appear that the one will prove a greater furtherance to the perfecting of the saints and inlargement of Christs Kingdom than the other as if his Ministrie in one place may be profitable to moe souls than in an other and that not only with a respect to the particular Congregation but as it may have influence to the preventing or suppressing of some general evils or the promoving of some general good in moe Congregations beside If his Ministrie may probably have more acceptance and fruit in one place than in an other if by some present circumstance the planting of one place be more needful and the delay thereof be more dangerous than in another which seemeth more difficult than the place in competition therewith if the man find after some trial his liberty greater his bowels more stirred and his mouth more opened as the Apostle speaks 2 Cor. 6. in reference to one more than another if the harmonious judgement of single and uninteressed faithful men prefer the one as more edifying to the other and many such like whereby Christian prudence after the inquiring of the Lords mind may find the general end of edification to sway more on the one side than on the other accordingly conscience is to determine that to be Gods Call and the person is to yeeld for although in every case these could not sway a man warrantably and simply in respect of his Call yet where the competition is in a case that is almost equal on both sides they may have place to cast the ballance For the third That when a man is cleared in reference to a particular Charge there doth remain yet a necessity of clearing him in reference to a particular message to that Charge for as the condition of every Congregation is not alike so is not one way to be followed with all Hence we see that Iohn hath a particular and several message in reference to these seven Churches though all agree in the one generall scope to wit their edification This is not to awaken at every time an anxious dispute what matter to Preach But 1. To consider what particular faults have need to be reproved what Truths have need especially to be cleared what duties are especially to be pressed as being most slighted amongst them what snares they are most in hazard of and need most to be warned against and so accordingly to insist for though all duties be good and all sins be to be eschewed yet do we see in the Word that sometimes and in some places some are more insisted on than others upon the former grounds 2. The necessary Truths of the Gospel as they tend to instruct convince convert comfort c. which are the great task of a Minister are necessary to all people yet in the pressing of instruction and conviction more than consolation or again consolation and healing applications more than sharper threatnings and reproofs That is to be regulated according to the temper and case of the people as also the manner of proposing and following of them according as may among such prove most edifying as the Lord in these seven Epistles doth more sharply or more mildly deal with them to whom he writes But because there may be occasion to touch this on the 10. Chapter and here we have already exceeded our bounds we shall say no more of it but shall say somewhat particularly to writing and the peoples use-making thereof Concerning Writing IN reference to this we say 1. That men may by writing communicate what light God gives them for the good of the Church It 's true the Gospel was at first spread and planted by Preaching that is more properly the mean of conversion It 's true also that all the Apostles Preached but all did not write yet we will find that the Apostles made great use of writing for the informing reproving strengthening and every way edifying of Churches and Persons brought to the faith for they wrote these Epistles not only as Scripture for the Church in generall but also for the edifying of such persons in particular and for clearing of such and such particular Doubts or Truths which the state of such times or Churches did most call for There is reason also for this if we consider 1. The relation that is amongst all the members of the Catholick Church whereby all are tied to be edifying one to another c. 2. The end wherefore God hath given men Gifts which is to profit withall and yet 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged there is therefore a necessity of using writing for that end it being a singular gift of God for promoving edification It 's upon this ground as we said that many Epistles are writen to be usefull where the Writers could not be and when they were to be gone It 's upon this ground also we conceive that many Psalms and Songs as that of Hezeksahs Isa. 38. are committed to writing by the Authors that by it their Case or Gâ—ft might be made usefull to others for their instruction as the Titles of sundry Psalms bear This way for many Ages hath been blessed for the good of the Church of Christ who have reason to blesse God that put it in the hearts of many Ancients and others thus to be profitable in the Church And it may be some able men have been but too sparing to make their talent forth-coming that way to others And as we may conclude that Ministers may Preach the Gospel who are called because the Apostles did it even though Ministers are not gifted with infallibility of Preaching as they were because that was for edifying
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
other power can be attained And no question the devil loves to have scandals breaking out in the Church especially in her Officers which do once put a blot upon her And if it be to be taken notice of at all he had rather that some other did it than the Church her self because so the commendation becometh theirs and the blot sticks to her and thus as it were he proclames to all what sort of persons would these Church-officers and Church-members be for all their profession if they were not even as other men by some other hand restrained And thus the wisdom and holinesse of our Lord Jesus is reflected on as if He had approven corrupt mens designs who love to have a blot on the Church but not to have her vindicated from it because by this the Church is capable to give offences but in a incapacity to remove them or to vindicate her self from them which standeth not with that zeal which our Lord hath to His own glory in the Church And certainly it 's not the punishing of faults simply that vindicateth the Churches holinesse but it is the censuring of them in such a way as evidenceth the Churches abhorrencie thereof that doth it otherwise Christians and heathens living under one Commonwealth might be supposed to have the same indignation at scandalous ills And so the denying of the Churches Authority if it doth not permit faults to be unpunished at least all yet it secludeth such a way of censuring them as may vindicate the Church and Christ Jesus the King thereof in an singular manner and if we may so say puts her yea the Lord Himself in their reverence whether she shall be free of corrupt Teachers and Members or not or whether she shall lye under that blot or not 5. By the denying of this Ordinance the other Ordinances which are acknowledged are made weak and obstructed in their exercise Concerning the Sacrament of the Lords Supper it is clear for by this the rail whereby it is in a singular manner separated is broken down many offices of the Church as these of Elders and Deacons are made void and that of Preaching made contemptible or maimed For publick authoritative rebuking of all and sometimes of some in particular is a special part thereof Now where Church-government is denyed either the Minister must do it abitrarily by himself and so he is more liable to a snare and the party reproved to be stumbled as having only to do with the Minister who may partially proceed therein or it must be forborn and so his Ministrie be made obnoxious to despising which by his rebuking with all Authority is to be prevented and every way plainnesse and freedom even in Preaching especially towards these in place is so far as can be restrained 6. By this the devil aimeth still either to make Religion to suffer as a thing that men may carve on according to their interests as in other matters of policie therefore he mixeth all together or he doth continually lay grounds of jealousie and difference between Magistrates and Ministers thereby to make that Ministers and these who will be faithful should either sinfully connive at what may prejudge the Kingdom of Christ or by their testifying against the same make themselves more odious to the Rulers for lay this once for a ground that there is no Church-government but what the Magistrate hath then either the Minister must say that none ought to be admitted to Civil-government but such as both for skill and conscience are fit to mannage the matters of Religion which Civil States will not alwayes be content with neither often is it possible or they must account any man who may be fit to mannage Civil things fit also to mannage the Affairs of Christs House which in conscience cannot alwayes be done whereby necessarily they must be brought in tops with Magistrates except we say that either unskilfull Magistrates use not to be in place or that such may yet be tender and dexterous in the mannaging of every Church matter that comes before them And on the by we may say that seing qualifications fitting one for any place and Government are simply called for in these who should supplie the same though sometime de facto they be not so qualified and seing special qualifications are required for governing of the Church of Christ which are not required in these that govern a Civil State and will not be accounted simplie necessary to them It must therefore follow that by the Lords Ordinance these two Governments are not conjoyned in one person seing he hath not alwayes conjoyned the qualifications that are requisite for both We shall insist no more in this the reading of these Epistles will sufficiently shew how concerning this truth is and although this controversie be abundantly cleared by the writings of many worthy men that there needeth no more be said therein yet having such occasion from these Epistles we shall once for all touch some things concerning Church-government as it is holden forth therein whereby we will find it clear 1. That there is such a thing as Church-government distinct and independent from the Civill 2. Wherein it consisteth And 3. Who are the Subjects thereof And 4. We shall lay down some conclusions or observations concerning the same as they may be gathered from the Text. 1. The Church of Christ is furnished with a Government and Authority within her self for the ordering of her own affairs trying and censuring of her own Members and that immediatly from Jesus Christ distinct and independent from any Civil Government on earth That there is such a thing as Government and Authority in her is clear by these 1. The practice of the Angel of Ephesus in the trying and censuring of false Apostles which cannot be done without Authority and Government 2. This practice of theirs is commended by our Lord Jesus it can therefore be no usurpation in them 3. In the Church of Pergamos we will find the Angel reproved that they had them that held the Doctrine of the Nicolaitans c. which doth suppose Authority in them even to have censured and cut off these from their society for if they had not had Authority to do it it was not their duty to have done it and if iâ— had not been their duty to do it our Lord Jesus had not reproved them for committing it 4. The Church of Thyatira is reproved also for suffering the woman Iezebel to teach and seduce His Servants which doth imply an Authority and Government fitting them to whom he writeth to have marred and hindered her Preaching and somewhat to have been in their power to have done which was not done by them otherwise our Lord Jesus would not have to reproved them The making out of these three will confirm this 1. That the thing commended in Ephesus and desiderated in the other two Churches doth imply Authority and Power 2. That this is in the Church as distinct
that a Minister may independently command a Magistrate in the Name of Christ according to the Word and that not only by reason of the matter as an other private subject may do but by vertue of his Office and Authority in which respect he is not only a reporter to tell what is Truth but a Messenger and Herauld authorized to charge all hearers to the obedience thereof as Iohn the Baptist did Herod who in some respect might be subject to Herod as in other respects Herod was to him and if this be no absurdity in reference to particular Governours why should it be thought absurd in reference to the Powers by which these govern Supream Church-Power then and Supream Civil-power in distinct persons cannot be absurd And we suppose there can be no Authoritative Officer that upon any civil account can so independently command the Civil Magistrate Church-power therefore is not to be regulated in every thing as the Civil is It 's strange to say that it 's lawfull to a Magistrate to receive Ministeriall injunctions or not as he pleaseth or at least no more than a sick person is subject to the Physician can it be said that a sent Minister can have no more Authority in prescribing duty in the name of Christ than a Physician in giving directions for health Or will it be thought equally sinfull or lawfull to disobey the directions of the one as of the other even laying aside the matter or shall every one skilfull in Divinity be counted of equall Authority with a Minister as the counsel of one that is skilfull in Medicine is to be counted of the same weight as if he were a graduat Physician if his reasons be as weighty or is there any exception of some more than others from Ministeriall power because of any outward place or grandouâ— These things can hardly be conceived without wronging the Ordinances of Christ. 4. It 's thought absurd to say that a Magistrate is not blindly to act according to Church conclusions and determinations but deliberately to try his own act and yet not to be the proper Judge thereof It cannot be denied that a Minister is to try and judge of what commands the Magistrate shall lay on him in reference to his duty if therefore the Magistrate's subsequent judgement did demonstrate him to be supream in Ecclesiastick things the same will prove the Magistrate's judgement in the case foresaid to be subordinate to the Ministers that therefore is no absurdity 5. An Ambassadour from one King to another or to some inferiour Magistrate is in his personall carriage subject to the Authority within whose bounds he is but as an Ambassadour in the following of his Commission and instructions and as such he is only countable to these that sent him and never was it heard that one subjected his Ambassadour to the Authority of those to whom he was sent even amongst men But that was reserved at least for some others appointed for that end by him neither doth a Magistrate account an Ambassadours independency on him to be inconsistent with his Authority Now Ministers being Ambassadours sent by Christ to Magistrates as to others we must either say these to whom they are sent must judge when they faithfully exerce their Commission or not in their Masters name which is absurd amongst men and could not but look partiall like or we must say they are not countable or censurable on earth or that Christ hath intrusted His Ambassadours and Church officers with this power of censuring men who shall walk unworthy of their Trust. If it be said that an Ambassadour is no Magistrate and hath but an instructed power Answ. Yet is it a power and in that respect such as Church-officers have and suppose there were a plurality of Ambassadours for a King or State within the Dominions of another instructed to act joyntly for his affairs and to censure any of their own number or retinue that should walk unworthy of their place would any Magistrate think that these wronged his power if they shat some from their fellowship without his warrand or could he claim to recognosce their deed although in a criminall case he only might have accesse to punish even their members in that place For that qualification of his concession which is to allow this confederate Authority only to the Church that lived under such a Magistrate as doth not undertake the care thereof we suppose it will not be easie to free it of absurdities if this distinct Government be not acknowledged to be perpetuall For 1. Do not the same Scriptures that place all Authority in the Christian Magistrate and require absolute obedience from his Subjects to him in the same manner belong to any Magistrate as a Magistrate and his Subjects under him and particularly that place Rom. 13. And suppose the Magistrate should not assume that power and put it in exercise yet if Ecclesiastick power be in that same gift committed to the Magistrate with the civil power no private persons could upon any pretext meddle therewith For suppose the Magistrate should abstain to punish some kind of Murthers Witchcrafts c. no private persons could confederate themselves to assume a power of punishing these becausâ— civil power to punish these things is not committed to them but to the Magistrate If then the Church might censure scandals without incroaching upon these Scriptures at that time Why may it not do so even when the Magistrate is Christian This Church power then cannot be understood to be comprehended under the Magistrates Commission seing Paul is exercising it even while he is extending to the utmost the Magistrates Commission in all things and quarelling Christians for encroaching upon any thing due to him and no question he knew best the extent of these directions 2. There is no Magistrate who will professedly disclaim the charge and Government of any people although in practice many of them prove negligent of the Church of Christ. Now it may be asked if this necessity of confederating for exercising of Church-authority dothâ—ly upon the Church only when the Magistrate is professedly Heathen or if also when Erroneous or Atheisticall and Prophane or in practice negligent and carelesse like Gallio in what concerneth the Church It cannot be astricted to the first because the Church is no more obliged to an Erroneous Magistrate then to a prophane and carelesse Magistrate though he be not professedly an Heretick or Erroneous if that Authority be not improven for them and so according to these principles the Church is to confederate and exercise Authority within her self even then which will come to this that the Church is called to assume this Authority except in such cases as the Magistrate doth take it on him and exercise it for her good for if he exercise it to her hurt it is better to want it and so it will turn near to this that the Church is to assume this power save where the Magistrate
is offered to him and upon that account according to the tearms of the Covenant to submit to His righteousnesse and rest on Him for attaining of Salvation Likewise in Repentance Pardon and Justification are not knit to any degree of sorrow as was formerly hinted that is that God will account him a penitent whose sorrow for sin doth exceed his delight in it but unto true Repentance which is for its qualifications such is the promise made whosoever râ—pents c. And in this respect Gods Covenant runneth not that He will have grapes bigger than brambles or gold of more weight than the person himself but if they be true grapes growing upon a good tree and not grapes of Sodom or brambles He doth accept of them and saith destroy not for there is a blessing in it though it be like unto the smallest berrie upon the uppermost tops of the boughs and although still He call for perfection in the degree of all as the Covenanters duty And if it be gold and may abide the touchstone and fire and not be consumed He rejects it not of what ever weight it be in the scales as 1 Cor. 3.13 14 and 15. is clear Now gold abideth the fire not as it is in quantity but as it is in kind and for the quality upright and no place is there which doth expresse Gods way of trial more plainly and it hath the promise to the man whose work in any degree will abide the fire though the drosse that is with it which shall be consumed be in the quantity far beyond what is solid Hence we will find in Scripture that such expressions are used as do ever lay the weight of the sincerity of mens acts and place the difference of gracious and sinfull acts in the kind thereof as accounting all of such a kind to be gracious without such respect to its degree as when it is said a tree is known by its fruit Mat. 7. the meaning is not that it is known by fruit of such a bignesse but by their kind so it 's not every tree that bringeth not forth fruit at such a degree but that bringeth not forth good fruit that is of such a kind that is hâ—â—â—n down Mat. 3. A vine is known to be a vine by its grapes of the smallest bignesse yeâ— even by its blossoms Hence so frequently in the Song the Lords trees are differenced by their buddings and blossomings and most tender grapes or first buds which could not be if it were not the kind of fruit that evidenced the difference of trees for men gather not grapes even of the smallest bignesse from thorns nor figs from brambles So all true Believers are said to have the same spirit of faith 2 Cor. 4.13 and the like precious faith 2 Pet. 1.2 Which doth hold forth thiâ— that as all Believers who have faith have the same for kind though not for degree precious so also all these who partake of that faith that is true for its kind must also necessarily be Believers and in Covenant with God of what ever degree it be if it be the same for its qualifications and kind with the former it is precious otherwise even Believers have not the like faith in degree the likenesse then and preciousnesse thereof must be in the kind which no hypocrite can have and it cannot but be accepted by God so true Repentance and worldly sorrow are differenced 2 Cor. 7. not in respect of any degree but in respect of the kind and the one is Worldly and the other is sorrow v. 9. after a Godly manner and v. 11. after a Godly sort which must be because of positive qualifications concurring in it which the other hath not And the instances that are brought to prove their sorrowing after a Godly manner in the wordâ— following do confirm this to wit their carefulnâ—ssâ— zeal c. 1 Pet. 1.22 there is unfained love and else where unfained faith which are differenced from counterfeits in hypocrites as that which hath reality is from that which is only in appearance For although they may have really Historicall faith and a kind of naturall love to God to let these go as supposed yet can they never have justifying faith or real spiritual love or of that kind otherwise it were not fained and could not but be accepted seing what is unfained is ever accepted Now love and faith cannot be called fained simply in these who have truly the same kind of acts of love and faith or yet true acts of some kind they must therefore be in this respect fained that though they be in their own kind true acts of Historicall faith and common love yet in this they are fained that they seem to be of another kind than they are of to wit saving and gracious and therefore common acts in an unrenewed man and saving acts in him that is renewed must differ in kind as that which hath reality and such a being doth differ from its counterfeit and that which is but in shew The same might be followed in all such Scriptures where some practices are differenced from other in respect of positive concurring qualifications as to do with a perfect heart is frequently in the History of the Kings to walk with godly simplicity and sincerity and that as in the sight of God 2 Cor. 1.13 and 2.17 to have zeal qualified according to knowledge and so forth and almost ever when a gracious act is described yea we will find it even in outward duties suppose in the duty of Praying or Preaching that is acceptable Prayer to God which is Praying in the Spirit in the Name of Christ and so forth otherwayes the Gift of Prayer may be where the Grace thereof is not and no intensnesse of the exercise of the common gift can make it without these qualifications to be acceptable c. whereas the least sigh or groan rightly qualified and arising from the right root cannot but be acceptable To come then to say a word to the third thing proposed to wit that this inquiring for the truth of Grace in its kind and not in its degree only and simply but at least in its degree and kind together is no way prejudicial but helpful to the exact and safe search of our selves This seemeth to be the reason that moveth that learned Author who is an eminent batterer down of presumption and a presser of holinesse to place the sinceritie of Grace in this comparative degree that thereby presumptuous hypocrites be not strengthened in their self delusions who may abuse this maxime which saith that the truth of Grace lyeth in the kind and not in the degree thereof for readily do they think they are assured they love God and belieâ—e Him truely c. But there is no ground for fear of that here Therefore 1. We say that this degree being well understood and expressed is indeed necessarily knit with saving Grace so that if any man deliberatly and
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
this tendeth exceedingly to their commendation 5 A Church may have a great name for many professors and yet the number of the truly sincere may be very few 6. Godâ—inesse is of great value where ever it is if it were amongst never so few it is like Religion in power was not much thought of in Sardis yet what advantage will these few have beyond others that were of the greatest name when Christ shall come to Judgement it will never be well understood what advantage there is in true Holinesse beyond profanity and hypocrisie till by Christs second coming this be manifested Beside these Observations and what hath been said there are yet some few Questions tending to the further clearing of this Epistle as First If an unfound hypocriticall man may be a sent Minister of Christ Secondly If such a man may have gifts in exercise or if even a Believer may have gifts in exercise when his grace is in no good condition Thirdly If such a Minister may have fruits Fourthly If usually such a Minister with his gifts hath many or rather but few fruits And lastly if by his deadnesse the Ordinances be so polluted to others as they cannot without sin partake of the same with him To which we shall answer shortly in order by laying down some Doctrines from the Text. And to the first we say that men that are unsound as to heart honesty may be de facto Ministers in the Church of Christ and while continuing such ought to be so accounted What this Angel was simply in respect of his state we shall not determine yet this is certain that although he had a name to be living he was dead and his works were not perfect before God what ever they were before men And comparing this with the condition of the Angel of Laodicea following we conceive there is ground to say that men that are for their own case unsound may yet be Ministers in Christs House and are to be esteemed such while they continue in that room sâ—ing our Lord Jesus doth so here And this is not to plead for profane Ministers as if by this they themselves might have peace in their discharge of Ministeriall duties or as if others whose place giveth them a hand in the admitting unto or keeping in the Ministery such as are or may be discovered legally to be so might from this have any defence there will no such thing follow hence But it is to plead for the Ordinance of the Lord Jesus Christ that ought not to suffer derogation in whatsoever hands it be Hence doth the Lord Matth. 23.3 c. recommend to His Hearers to give due ministeriall respect to the Scribes and Pharisees even when He is to discover their rottennesse that therby the peoples derogating from the Lords Word in their mouth while they sate in Moses Chair and spake truth might be prevented Our Lords calling of Iudas to be an Apostle doth evince this for He knew what simply was necessary to a Minister who no question in his Preaching was to be accounted an Ambassador of Christ with the rest the reason is because it is not Grace that intitleth one to that Charge but Christ his Call and Commission and seing it is certain that these may be separated a Call from Grace as Grace from a Call It will follow therefore that according to His Soveraignty He may make use of whom He will who as He hath not chosen Holy sinlesse Angels but sinfull earthen Vessels to commit that treasure of the Gospel unto that it might be known that the excellency of the power is not of men but of Goâ— so may He make use of sinfull men even more sinfull than others that it may be known that the edification of souls doth not necessarily depend on the holinesse of the Instrument as Act. 3.12 Therefore we will find that many who have been untender have had hand at this work as Matth. 7.23 Many shall say we have prophesiâ—d in thy name c. and Philip. 1.15 Some preach Christ out of envie and saith Paul Chap. 2.21 almost of all they seek their own things This ought to make both Ministers and People to tremble and to strive to be in at the strait gate of Holinesse seing no place nor station nor shining gift can change our nature and exempt from the sentence of Christs curse in the last day which use is made of it Matth. 7.22 23. In Answer to the second Question We may see that Gifts may be in exercise where there is little or none of inward Grace or a great decay thereof This Angel hath a name and is thought of even while dead this may be in unregenerate men as in the former instances and also may be in good men respectively It is like Iobs friends for as excellently as they spoke yet had much defect as to the inward life And Solomon remarketh of himself Ecles 2. that his wisdom remained with him even when his heart was bent upon vanity Gifts are deceitful and deceiving both to men themselves and to others Grace is another thing and although somtimes God will strike the Idol-shepherd in his right eye and make even his Gifts to wither thereby to shew the necessity of nearnesse with Him yet somtimes will He continue the exercise of them that thereby His soveraignty may appear and that men may not lay too much weight on a common Gift and also that the edification of others may be furthered To the third we say That a man whose particular condition is not approvable before God may not only have gifts and be called to be a Minister but also he may have fruits and some successe in his Ministrie this Angel hath a few names even in Sarâ—is and no question Iudas in his Ministrie wanted not fruit seing one report is made of all indifferently Mark 6.30 And the Preaching of Christ by the Inviers Philip. 1.4 seemeth to have had successe otherwise their Preaching had been no great ground of rejoycing to Paul This also is to shew the Lords soveraignty who will make use of whom He will in His Work and although saving Grace do not alwayes accompanie common gifts of the Spirit yet are they given to profit withall 1 Corinth 12.7 And seing they do not alwayes nor often profit these to whom they are given and yet are not simplie unprofitable when they are some way improven They must therefore profit others for whom they are given To the fourth we say That although such a Minister may not be altogether alwayes without fruit yet often great Gifts with an unsound frame of heart have but little fruit and few converts he hath here names but a few names though he himself had a great name and certainly in part it is imputed to his unsoundnesse whose works were not perfect before God so that although men could not censure him yet before God he was not kindly and natively driving the design of that peoples edification
that what successe he had was to be attributed to His countenancing of him because thou thy self hast but a little strength And this sheweth that as oftentimes Christ is most tender to the weak Believers so also to the weak Ministers that are yet sent by Him and honest in the discharge of their Commission 2. It is mentioned here to heighten the commendation that followeth to wit that though thou hast a little strength yet thou hast kept my Word It is the joyning of these two together that sheweth wherefore this is here taken notice of The third and fourth expressions which most expresly hold forth the commendation are Thou hast kept my Word and hast not denied my Name by keeping of the Word here is not only understood the keeping of puritie in Doctrine but especially these two 1. A keeping it in practice by being conform thereto in their walk 2. An avowed Preaching of the Truth by the Minister and his adhering to and owning of the same in his station notwithstanding of all the reproaches which he met with for the scope relating especially to the Minister â—his keeping of the Word must implie also something peculiar to him which is commonly expressed in the Old Testament by this Word of keeping the Lords charge The last word thou hast not denied my Name is to the same purpose but doth import more than is asserted to wit that notwithstanding of the many trials thou hast met with yet thou not only hast not faintly denied my name but hast openly and confidently avowed and confessed the same And these two being compared with a little strength which this Angel had do make the evidences and commendation of his honestie the more wonderful In the 9 and 10. verses the Lord gâ—veth two special encouragements unto them having also some testimonie of their by-gone integrity included in them It is like this honest Church hath been under a twofold persecution as we have seen in some of the former Epistles 1. From the corrupt and unbelieving Iews who having Synagogues in many places did prove great persecuters and reproachers of the Name of Christ and His Worshippers This the Lord doth encourage them against in the 9. vers 2. From heathens in reference to which He comforteth them vers 10. The Consolation which is laid down vers 9. doth expresse these three 1. There is a description of these corrupt Iews they are said to be of the synagogue of Satan who say they are Iews and are not but do lie that is they indeed call themselves Iews and children of Abraham and Gods Covenanted people c. but they do lie it is not so for now they being broken off by their unbelief are truely of the synagogue of Satan and followers of him as we expounded it chap. 2. vers 9. 2. There is the promise which the Lord maketh to this Church I will make them to come and worship before thy feet and to know that I have loved thee In sum it is this these corrupt Iews do now calumniate thee as if thou wert not of my Church nor beloved by me but faith be by my inward Power I will so move and incline them as they shall willingly come and worship before thy feet and know indeed that I have loved thee The words of the promise may be two wayes understood and we conceive that both come well in here 1. They may be understood of sincere conversion and so the meaning is I will convert many of these blasphemers and as an evidence thereof make them come and worship before thy feet that is really Worship God in the Assemblie with thee like that word Isa. 60.14 The sons also of them that afflicted thee shall come bending unto thee and they that despise thee shall bow themselves down at the soles of thy feet and they shall call thee the city of the Lord the holy one of Israel And in this expression the Prophets scope is to foretell the conversion of the Gentiles in the dayes of the Gospel The word in the first language is I will give them c. which doth expresse more significantly both the nature of this work as to the Angel it is a very excellent and singular gift to him to have blasphemers made converts and also it sheweth the 〈◊〉 hereof it being a Gift of Christs Grace This we conceive is to be taken as a part of the meaning And is clear 1. from the scope which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement to wit His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added and they shall know that I have loved thee seemeth to import something of a kindly principle acting them in this Again 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ who from Christs clear owning of His Church shall be made being as it were astonished to acknowledge the same and to say doubtlesse God is among such a people of a truth as it is 1 Corinth 14.25 And this being a promise made to the Church as a peice of her splendor and happinesse that her enemies shall lie or give fained obedience unto her Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church we take it in under this promise likewise So the meaning will be I will give some of these Iews as real converts unto thee and others of them shall be so far convinced of My respect to thee as shall make them counterfit in their profession and give thee some reverence also for if there were not some converts the promise would not be so great as it is yet it cannot be expected that this reality should be universal amongst these corrupt Iews And according to the former exposition these words which follow and to know that I have loved thee are two wayeâ— also to be understood to wit either of such a Spiritual discerning of the saving effects of Gods love to such a people which begetteth a charitable perswasion in them of the sinceritie of such and such persons or it is to be understood of some common and general conviction flowing from some outward evidences of Gods favour which often is in many hypocrites The third thing in the verse is the Lords making this promise so observable both by doubling and repeating the same and also by prefixing a behold at every time thereunto which sheweth 1. That the thing is most rare which is here promised â—o wit to have blasphemers made converts 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed And 3. that although it be difficult-like yet in this case it is sure seing for the confirmation of the saith of this Church the Lord hath repeated the same The encouragement in reference to the other persecution followeth
vers 10. Wherein 1. there is a common trial foretold 2. There is a promise made to them in reference to the same And 3. some ground as it were a reason of this promise is premitted vers 10. The trial which is foretold is â—everal wayes set forth 1. It is called a ventation It is usual in Scripture to stile affliction by the name of â—entation as Iâ—m 1.2 Count it all joy when ye fall in divers â—entations and so also vers 11. The reason is because such afflictions want never many circumstances waiting upon them which do indeed make them to be tentations and so â—ther men are tried by them or through their own corruption snared upon such occasions 2. It is an hour of tentation to signifie both the definitnesse and shortnesse thereof which doth carrie an encouragement in the bosome of it 3. It is a trial which shall come upon all the world By world here is not to be understood the Heathen world as contradistinct from the Church for that world is not the object of such trials but is instrumentall therein it is then the Church spread up and down throughout the world They shall be tried And usually it was so when persecution was moved by the Heathen Emperours it spread through all the corners of the world where any part of the Church was 4. The end thereof is to try them that dwell upon the earth that is the Saints that live upon the earth and so earth here is not contradistinguished from the Church simplie but thereby the Church militant is contradistinguished from the Church-triumphant For the priviledge of Philadelphia is not that she shall be kept from ills that are common to the men of the world but this that when the Church should be under persecution generally the Lord should secretly and tenderly preserve her from the weight of that trial that others were to meet with which is the second thing to be considered in the verse The promise in reference to this trial which is made to Philadelphia is in these words I will also keep thee from the hour of tentation c. It may two wayes be understood 1. As being a promise to keep her from any prejudice by that trial though she might meet with the same this is indeed truth but cannot be said to be a peculiar priviledge to Philadelphia for all the Lords people might plead and expect that and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise Therefore 2. we understand it thus when others shall be under persecution thou shalt either be altogether free from that particular trial which is to come or at least in a great measure shall be kept from the extremities that others tâ—ereby shall be put unto And in this respect the promise beareth somthing peculiar to Philadelphia and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses except there be the like warrand to apply the same The last thing in the verse though it be first in order is the ground to which the Lord doth knit this promise Because thou hast kept the word of my patience I also will keep thee c. The word of Christs patience is the Gospel called so 1. because usually the crosse followeth it and the Professors thereof have need of patience 2. Because it is the great School-master that teatheth the exercise of patience for which reasons it 's also called the Kingdom and Patience of Jesus Christ chap. â— vers 9. Their keeping of this word of His patience doth import their owning of and adhering to this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge but doth expresse Christs tendernesse and to say so His condescending equitie in His proceeding who seing this Church had a little strength and yet had born out more stedfastly and patiently under many former trials than others who might be of greater abilities Therefore out of His tendernesse He now promiseth to keep them free in a peculiar manner from a coming storm The last thing in the Body of the Epistle is the advertisement vers 11. which hath these three 1. An assertion of Christs coming and that quickly Behold I come quickly which sheweth that though he seem now to be absent and to delay His coming yet it will be found otherwise It is said to be quickly 1. Because it is not long in comparison with Eternity 2. Because it will be sudden to enemies 3. It will be seasonable to friends It will not be one hour behind the due time and therefore may be said to be quickly 4. He is for the present hasting and to say so making dispatch of what is to precede His coming and so may be said to be coming quickly This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side and as a watchword to scare them from declining on the other seing Christ was to come to Judgement and that shortly The second word is a direction hold that fast which thou hast which is in sum ye are in a good condition now be diligent to retain the same as the like expression was expounded Chap. 2.25 The third thing is a warning added to this direction hold fast c. that no man take thy Crown in sum it is this thou art now in a royall condition thy honesty is thy Crown before Me and others and it hath a promise of a Crown after this therefore be diligent and stedfast lest by your declining ye be prejudged of your Crown It alludeth to running amongst men where they that sit up in the way though having for a time run well yet obtain not the Crown because some other outstrips them and obtaineth the same here the scope only is to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory and it is here added to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling The first part of the Conclusion for we shall say nothing of the second is vers 12. comprehending five priviledges to the overcomer The first is I will make him a pillar in the Temple of my God by the Temple of my God must be here understood Heaven and so to be made a pillar is to be fixed there in Heaven as a Trophee of the Victorie of Jesus Christ and as singularly and eminently fitted for furnished with and fixed in the glory that is there For 1. The properties that follow will shew that this can only be understood of Heaven 2. Thus also it can only agree with all the other promises that are made to the overcomer which principally relate to Heaven 3. There is no other thing that can be expected by every overcomer but Heaven The second thing is he shall
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
not this is prayed for to Timothy 2 Tim. 2.7 not as to a Christian simply but as to a Minister 2. It taketh in a fitnesse to expresse and bring forth for the edification of others what they have conceived themselves I called by the Apostle utterance Col. 4.3,4 and he that hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it may be called the word of wisdom or knowledge whereby one is sitted profitably to speak to others without which no knowledge is sufficient 3. There is also comprehended in this gift an energie or efficacie which bringeth out things in another manner and with another stamp than the Rhetorick and eloquence of men can do Hence the Word and Power in the Preaching of the Gospel are distinguished 1 Corinth 4.19 I will know not their word but their power what the two great Divines Calvin and Martyr say on the place is excellent to this purpose and this we conceive is the main differencing thing of ministeriall gift the former two being common to men of all professions in some respect but this is not Hence many men may have much knowledge and be able by great eloquence to expresse it and yet be far from that power and life which a native ministerial gift hath with it as the corrupt Teachers at Corinth who abounded in humane eloquence were which as holy and Learned Mr. Boyd of Trochrege saith is to be tried not ex done or by the gift only but ex doni efficaciâ or by the efficacy of that gift in the impression of it upon consciences And although this may be best known to a spirituall ear which can try and discern gifts as the palat meats yet is the thing clear in Scripture and often as it is more and lesse will be acknowledged by natural Hearers such as not a few of Christs and Iohn the Baptist's Hearers were who yet notwithstanding discovered this power and efficacy in their preaching which they did not in the preaching of the Scribs and Pharisees Mat. 7.29 that is when a preaching for matter and manner of expressing exquisite yet will lesse affect and have lesse weight than some few words spoken thus in simplicitie by another This efficacie consisteth not in natural servour and outcrying there may be much of that and little of this and contrarily nor consisteth it in any meer exercise of art in disposing of the matter spoken or choosing of taking expressions These things it is true when not affected may have their own use but otherwayes such affectation of words may well draw men to admire the carrier or love their gift but doth not engage to esteem of Him that sendeth and chiefly to commend the matter that is spoken to the conscience which is the native rule by which a true gift is discerned and squared And we may consider it mainly in these 1. In its simple plainnesse or plain simplicitie whereby the Truths of God are proposed like themselves having nothing mixed in to divert the hearer from them but they made as naked as can be to them for their understanding of them this simplicitie is often spoken of by the Paul and is opposed to humane eloquence as in the Epistles to the Corinthians 2. It consisteth in evidence and demonstration a gift whereby one is fitted convincingly to propose or presse such a thing not so much doctrinally in drawing conclusions from premisses as by leaving the impression of such a thing upon the conscience that it is bound with it this is called the evidence and demonstration of the Spirit and Power 1 Corinth 2.4 3. There is a power and efficacie which accompanieth this as to its effects this maketh threatnings so weighty that Paul will make Felix to tremble and it maketh promises sweet and perswasive so that Agrippa will almost be perswaded to be a Christian this will make even the idiot or stranger 1 Corinth 14. to say Doubtlesse God is there And that is more than an ordinary discourse even of such a subject thus to commend the Word and our selves to mens consciences in the fight of God when by his assistance He maketh the Gospel to triumph in every place and to be a sweet savour to Him in all 2 Corinth 2.14 4. This ministerial gift taketh in a seasonable way of speaking as to the time occasion hearers c. Thus it is a gift of right dividing the Word of Truth 2 Tim. 2.15 so as neither to strengthen the wicked nor to faint and make sad the righteous but to lay batterie at the proud imaginations of naturall men for taking in of these strong holds and to poure oyl in the wounds of exercised sinners and that so as the one may not by the Preachers fault partake of the allowance or be wounded with the stroak that is designed for the other this is indeed true learning to be able to condescend and make plain a word in season to the wearie Isa. 50.4 and such a one is a work-man that needeth not to be ashamed 5. There is in this gift a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy boldnesse and freedom whereby in an Authoritative way the Lords Word is spoken as it ought to be spoken such as is observed to be in the chief Pastor his Preaching Matth. 7.29 it is called Col. 4.3 and 4. a door of utterance and a speaking as it ought to be spoken or as it is 1 Pet. 4.11 as the oracles of God so that in lesse or more this gift ought to have a stamp of the Majesty of God on it as His Word hath in itself And this rebuking with Authority that none despise this Ministrie is both often mentioned in Pauls practice and recommended by him to others in the persons of Timothie and Titus and it is like somthing of all hath been in this Angel of Philadelphia And this power is not any thing physically and inseparably united to the man or to his Preaching but is in him a fitnesse and dexrerity given of God which He accompanieth with a singular impression by His Spirit ordinarily on the hearts and consciences of hearers thereby discovering it to be of Him For the second to wit learning what to say of it will be harder to decide seing it hath many several acceptions as 1. It may be taken for acquaintance with Scripture and with divine and heavenly things in it or for acquaintance with humane literature as knowledge of tongues arts sciences c. 2. We may consider learning either materially in it self as it is a fitnesse which a man hath to reason for a Truth against an Error to draw conclusions from premisses to open hard places or reconcile seeming contradicting places and to answer objections c. or we may consider it in the manner how men come by this facultie or acquire this fitnesse to understand tongues to investigate and search into difficulties c. and thereby come to be enabled to improve the gift given and to stir it up which is either by an
indifferenter admissis ex mille vix unum qualem cupias invenire And thereafter citeth our Lords practice Luk. 9.57 who though most tender of the Churches edification and in a time when the Harvest was very great and the Labourers but few yet doth reject two who seemingly offered themselves with affection to the work and presseth one not so seemingly forward as the other two In all which and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification His famous Master also Divine Mr. Rollock doth most pathetically presse this and particularly in his Lectures upon the Lords last Sermon and solemn Prayer Ioh. 17. Lect. 23. Although this be true and will not we hope by any be called in question yet there are two things which possibly to some may need more particularly to be spoken to seing it is easie to run in extrems The first is What length may be attained or is to be aimed at in this triall of a Ministers Sanctification by vertue of that precept Lay hands suddenly on no man Secondly How it may be made to appear that seing so much is attainable in this case that as much as is not to be sought after in the triall of private members We shall therefore before we leave this speak a word to these To the first we say 1. That by vertue of that precept there is no infalliblity to be expected nor pretended unto because there is no such thing possible nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate nor is this to be enquired for as if the validity of a persons ordination did depend upon the same for ordination may be valid where no Sanctification is as was formerly said But it is such a triall and probation as is opposite to rashnesse and hastinesse and may give ground of quietnesse unto these that go about this work even though the person should not be found afterward answerable Because the ground of their peace is not the reality or truth of the thing but it is to say so the reality of such and such evidences which after triall are found indeed to be so although possibly they be not sincere 2. We say That negative evidences or negative knowledge that is that we our selves know no evil of the person and such like will not be sufficient to exoner us in proceeding to ordination according to this precept for that may be where a man is not known at all Beside that will not give ground to make him be accounted of good report holy faithfull c. which are the qualifications required in him to whom the word of truth is to be committed Also the Scripture holdeth forth such qualifications as are positive to be enquired-for in this case which were uselesse if negatives were sufficient And certainly there is a negative holinesse at least required in a private member yet it is clear that more is to be enquired for in an Officer yea even a Deacon is not to be admitted without special qualifications which are not requisite in ordinary members Amongst other words Ambrose saith on this place non enim sufficit si sine crimine sit quia merita ejus debent praeire bonorum operum ut dignus siâ— ad ordinationem 3. We say then That somthing positive is attainable and is to be enquired for which though it be not infallibly convincing of the persons state yet may be sufficient to quiet the mind against the challenges of rash and sudden proceeding in that matter Which in the general may be drawn to these three 1. That there be a search in the external positives that are given in the Word the knowledge whereof may be attained by search 2. There may be some observation of a mans way and tract of carriage from which some discoverie may be made of a mans equablnesse singlnesse and spirituality in such duties 3. There may be some discovery attained of a mans universality in these duties so qualified by considering his carriage in reference to divers cases and conditions and divers persons both such as are more tender and others That these are attainable cannot be denied at least so far as is necessary for the scope foresaid And certainly that precept must be understood to require proof and trial in this so far as is possibly attainable otherwayes a man cannot be thought to be sufficiently exonered in his duty as the reason subjoyned confirmeth especially in such cases where neither the good works nor the evil of some men are open before hand And these being attainable as is said It will follow then that they are to be enquired into Judicious and Learned Mr. Wood in his Peece against Mr. Lockier doth assert That there are some more eminent outward works and actings in Religion and Piety by which men so far as is competent to men to judge may be warrantably judged positively gracious pag. 142. and sheweth how this is to be attained pag. 152 153. in these words There is requisite some seemingnesse of Spiritual sinceritie in a mans profession id est that he doth it from a Spiritual principle upon Spiritual motives and for a Spiritual end but a meer sober not mocking serious profession without more is not a positive appearance of Spiritual supernatural sinceritie Which sheweth that such a thing is possible and experience also doth confirm this 4. We say That in this precept it is implied that these positive evidences are not soon to be trusted but that men are seriously and diligently to enquire in the reality of them for the quieting of themselves rationally in concluding that he is so and so qualified And this we conceive is the great scope of that precept for the general that a Minister should be eminently qualified even in reference to Godlinesse I suppose will not be denied by any The miscarriage is ordinarily in the application and that is not purposedly to admit an unholy man to be a Minister but to account a man holy without ground and thereupon suddenly to proceed The Apostles scope therefore is principally to guard against this that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained And we suppose that although particular evidences be not insisted on yet trial in the general seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act And this is so understood by Chrysostome Theophilact and others as importing a command to try and try again If it were more particulary enquired What these positive evidences are which may be warrantably looked-for in one that is to be admitted to the Ministrie Answ. Although by proportion what may evidence one man to be gracious unto another so far as is requisit for one man to judge of another That will hold here and though
of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or â—r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although yâ— think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession
is overwhelmed with controversies already it is not fit to contend for words seing there is some agreement in the nature of Faith and in the necessity of works and we are sure where both these are there can be no hazard yet if under this new model an other matter be comprehended than formerly hath been intended by other expressions in the writtings of others it cannot be so easily approven lest we should condemn the generation of Gods People who have gone before us laying by therefore prejudice and contention for words we shall a little so farr as our scope permitteth enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousnesse in the Covenant of Grace and what may be said of works In reference to which we would premit 1. That this way of Covenanting is borrowed from the practice of man with man to set forth somewhat of a spiritual nature betwixt God and man for which end the similitudes of Covenanting Marrying Treating Accusing Iustifying c. are borrowed as hath been said 2. That though all mutual Covenants have their conditions yet are they to be distinguished because sometimes the Covenant is such as entering into it intitleth to the benefits comprehended in it as in a Marriage-covenant entry thereunto intitleth the Wife unto the Husband and all that is his sometimes again the relation must not only be entered but all the terms thereof actually performed before there be a right to the thing promised thus is the covenant betwixt a Master and a Servant for though the Servant be the Masters Servant at the first instant of the agreement yet hath he not a right to the covenanted hire till he hath performed the service and accomplished his Term in the first of these Covenants that which entereth one in that relation is the condition not so in the second 3. Hence we may distinguish the condition of a Covenant sometimes it is taken materially to say so and more largely to wit for all the duties that are required of one in that relation and so a Wifes dutifulnesse to her Husband after Marriage and an adopted Sons dutifulnesse to his Father after adoption c. may be called conditions of the Marriage-covenant and of adoption sometimes again a condition is taken more strictly and to say so formally that is for such a thing as maketh up the relation and entitles one to and instates him in the priviledges Covenanted So formall consenting in Marriage is the condition and a Sons actuall accepting of the offered adoption and engaging himself to be dutifull do enstate him in the priviledge of a Son although he hath not yet actually performed all that he is engaged unto and in this respect the actuall performing of some duties is rather the duty of one in such a relation than the condition required to the up-making of it 4. There is a difference betwixt these priviledges and benefits of a Covenant that flow from it as such and to all in such a relation thus all wifes as such have interest in their Husbands all adopted Children in their Parents what ever years they be of c. and these benefits and priviledges of a Covenant which are but conditionally promised even to these within such relations and require more than being in Covenant as although a Wife cannot but have interest in her Husband as she is a Wife yet can she not plead the Dowry covenanted except she continue a faithfull Wife for if she fail in the essentials of the covenant she may be diâ—orced or an adopted Son cannot plead actuall possession of the inheritance though â—e be a Son till the term come that is appointed by the Father or he perform something called-for in the right of adoption which is insinuated also Gal. 4.1 2 c. Now to apply this we may some-way see in whâ—â— sense works may be called the condition of the Covenant of Grace and in what sense Faith only 1. If we take the condition largely and materially for what is called-for from one in Covenant so works may be called the condition of the Covenant even as a Wife or Soâ— their performing of conjugall and filiall duties to the Husband or Parent may be called conditions of Marriage and adoption yet if we consider the condition of the Covenant of Grace strictly and formally as that which doth actually interest one in or entitle him unto Christs Righteousnesse and maketh him a Son that is Faith properly taken as it doth unite with Christ Ioh. 1.12 because it is impossible to conceive one to believe in Christ but he must be conceived to have title to him as a Wife hath to her Husband or a Son hath to his Father And so he cannot be conceived to be a Believer but he must be justified because to have interest in Christ and His Righteousnesse cannot be seperated from Justification 2. We say if we look to such priviledges of the Covenant of Grace as presuppose something beside being in Covenant to anteced as for example entering into life admission unto Glory and the like in that respect works and holinesse may be called the condition of Salvation because that is not actually attained without these even as a Wifes dutifulnesse may be called the condition of her obtaining her Dowry yet neither is this properly a condition of Marriage nor the other of Covenanting with God but if we look to the priviledges which follow the Covenant immediately and do agree to a Covenanter as such as to be justified adopted c. in that respect not works but Faith is to be called the condition of the Covenant and of Justification because by Faith they are enstated into that Covenant and so in these priviledges that agree to a Covenanter as such Hence 3. We may see that when we speak of the Covenant of Grace and its condition it is not to be compared with every covenant amongst men indifferently as suppose to that agreement that is betwixt a Master and a Servant and a Husband-man and his Labourer for his hire which presupposeth working and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement but it is like a Marriage-covenant or free adoption which doth indeed inferr duties to follow in the respects foresaid and doth imply an engagement to perform them but doth not-presuppose the actuall performance thereof before any right can be pleaded by such relations but only consenting and engaging to the same Hence in Scripture the Covenant of works is compared to that Covenant which is betwixt Masters and Servants and the Husband-man and his hired Labourers c. and the reward is called debt or hire not because of any merit or condignity in the works which cannot be pleaded even in Adams case but because the performance of the duties of holinesse and obedience was necessarily presupposed to the having right to the great priviledges contained in that Covenant for though
when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos
4. Times and cases would be distinguished also and where outward affliction or inward exercise have seased on a person or people reproofs would be more sparing and gentle than when there is outward prosperity and a readinesse to settle in a formall discharge of duties as by comparing the Lords dealing with the Churches of Ephesus Smyrna and Philadelphia and His dealing with Sardis and Laodicea is clear 4. This application would be pathetick pungent and weighty according to the matter pressed so as it may have weight upon the Consciences of Hearers It is a main piece of Ministeriall dexterity to make a plain obvious ordinary reproof weighty in application so as the matter may look serious-like to the Hearers and they be convinced that he is in earnest and for this cause his convictions reproofs directions c. would not rest in the generall for the Lord is particular in all these Epistles 1. In mentioning the sins that he reproveth 2. In giving the evidences of them to shew that he beateth not the air and the more to bear-in the conviction in the application for as generall truths will need their proofs so will particular applications least the conscience shift the challenge 3. He ripes up the heart by chopping at inward sins to wit falling from the first love thou sayest I am rich c. thou hast a name that thou livest but art dead c. It is a main part of searching Doctrine to repell the answers that a heart may have within against the power of Godlinesse though they be never expressed and this is a main property of the Word to be a discerner of thoughts Heb. 4. And thus Iohn did with his Hearers Matth. 3.9 Think not to say within your selves c. 4. The Lord Himself is in His expressions serious that the Conscience and inner man may be carried alongst in giving heed to the words spoken to the ear and that the outward man may see the scope of the Word Preached 2 Corinth 10.4 5 c. 5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from for sometimes there may be seemingly flourishing applications when a Minister speaketh in the prosecuting of some truth and in the pressing of some point with respect to the matter that he is handling which is in it self good and yet it may be little usefull to the Hearers spoken unto as not being pertinent to them Our Lord here conformeth His application to these He writteth unto so such truths ought to be insisted on and pressed as besit the Hearers 6. The matter insisted upon is diverse sometimes reproof sometimes exhortation sometimes it is in reference to corrupt Doctrine sometimes to the inward spiritual case c. which sheweth that a Minister would not be addicted to nor alwayes dwell upon one thing but would sometimes convince gain-sayers and clear truths sometimes Preach practicall things and that of diverse sorts because Faith and Practice is the end of Preaching and clearnesse in and acquaintance with truth maketh Hearers solide and well grounded in both beside that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine 7. In his striking at errours we find 1. That he doth not insist on questions of more remote concernment such as many were in these times but on these that are in their nature more grosse and in their consequence more hurtfull 2. The errours that he toucheth were such as were presently troubling the Church and these Churches in particular to whom be writteth Old buried errours are not sit matter for ordinary Preaching 3. He pursueth these errours as most grosse and abominable things to make them odâ—ous and abominable unto his people and for that end compareth the promoters thereof to Balaam and Iezebel It was regrated by holy Mr. Greenham That some by their trifling way of confuting errour made it but ridicolus whereas they ought by earnestnesse and gravity to have made it hatefull 8. His practical matter is near the power of Godlinesse to wit marking the Spiritual declining of the sincere pressing the exercise of Repentance and the performing of holy duties upon all and with all most searchingly and convincingly striking at hypocrisie presumption and self-confidence as in the Epistles to Sardis and Laodicea thereby shewing what Doctrine especially Ministers should insist on in Congregations and if we look to our Lords practice while in the flesh we will not find Him more frequent on any subject than this to wit that the way to heaven is narrow that many were first that shall be last that hypocrisie should be guarded against c. as His parables of the sower foolish Virgins Marriage-feast and many other instances do demonstrate 9. The Lord doth not insist upon the most high sublime and obscure things either in His Doctrines Reproofs or Directions such as are the more obstruse Questions of the Schools or the most Spiritual experiences of grown Christians although this last being well timed hath its use but He presseth the most plain obvious and uncontrovertible duties of Religion to wit Repentance Self-examination Faith Zeal c. It is a great and main part yea the very life of application to stir up to the practice of acknowledged duties and to restrain from confessed sins for as mainly the life of Religion lieth in the practice of these so the most powerful preaching is in the pressing of them We may to this purpose see also in that Sermon of our Lords which is recorded by Matth. in his 5 6 and 7. Chapters how familiarly He condescendeth to expound the Law to direct in the exercise of Prayer and Fasting and other duties both in the first and second Table wherein certainly He is still pressing Spiritual service 10. In all these the Lord so followeth the application as He may imprint it on the conscience and leave some profitable fruit by it and in a word He convinceth exhorteth reproveth offereth counsels c. as they may be edified by it and every word may gain its native end Therefore we see when He convinceth of and reproveth for sin He doth first point at the particular sins where with He chargeth them Secondly He doth aggrege these sins by shewing the guiltinesse and sinfulnesse of them Thirdly He proposeth weighty and sad threatnings to scare them and the more secure and self-confident they be as in the Epistle to Laâ—dicea he doth the more sharply ripe up their inside and the more emphatickly and significantly expresse his abhorrencie thereof and their hazard thereby Again when He exhorteth to duty He doth 1. make the duty plain that it may be known what he calleth-for 2. He giveth some helps for furthering of them in the performance thereof to wit the remembring of what is past or their examining of their own way watchfulnesse and advertencie for the time to come and such like which are both in
flow it being seldome in any Minister but it putteth an edge and weight upon the Word in his mouth as the want of it maketh the most part want savour and in the finest words often to have but little weight 18. We may gather here That a Minister should hold forth the Authority of the Ordinance and Word and of Him in whose Name he speaketh and ought to take it upon him not from supposed weight in himself or addition to it by his gifts but upon this account that it is the Lords message Thus saith he c. being that which giveth himself confidence and boldnesse in the delivery thereof and which ought also to make it have weight upon others yea it followeth from this that whatever a Minister be in himself and whatever his thoughts be of himself and of his gifts yet being called to carry the Lords Message he ought so to carry in it as not to lessen the Masters Authority by his fainting and discouraging apprehensions of his own inability and unworthinesse and by his heartlesse and languid way of speaking but to speak it as the Oracles of God ought to be spoken and as having weight in it self for the vindicating thereof although he be weightlesse and that therefore there ought to be an eye to him for weight thereto and a through-clearnesse that the thing which is spoken in the Name of the Lord is His Truth and Message without which there can be no great confidence in saying Thus saith the Lord and with which a Minister may boldly and authoritatively speak 19. As Preaching would be undertaken and begun with an eye to God so both in the carrying on thereof and in the expecting of fruits thereby the weight would be still left upon the Lord and Ministers would beware of attributing any efficacy either to the warmnesse of their own frame in speaking or to their liberty in pressing any point or to the plainnesse and weightinesse in their manner of proposing or presâ—ing the same as if that had any influence as from them to give the Word weight and Authority upon Hearers but still the efficacy would be acknowledged to be from the holy Ghost therefore is that word alwayes at the close He that hath ears to hear let him hear What the Spirit saith Whereby as at the entry the instrument is laid by and the Lords Authority held forth as only to be acknowledged by thus saith the Lord so in the close the Minister even when in the most affectionate temper and frame is to leave what is spoken as weighty only upon this account that it is the Spirit who speaketh and who only can make it effectuall and the more singly this be done the more weighty will it be and thus weighty preaching differeth from the most powerfull rethorick that can be See somewhat to this purpose Chap. 10. vers 4. 20. In the generall we may see that Application is the life of Preaching and there is no lesse studie skill wisdom authority and plainesse necessary in the applying of a point to the Consciences of Hearers and in the pressing of it home than there is required in the opening of some profound truth and therefore Ministers would study the one as well as the other Much of these Epistles is delivered in the second person I know thy works I counsel thee to repent c. for this end that they might know it was them particularly that he meant It is much for Ministers to get the Word leavelled at Hearers so as to make them know that it is they who are reached and that it is not only these that at first it was written to or these to whom Christ and the Apostles did immediately Preach that this Word belongeth but that equally it belongeth to them even to them who now hear it Hearers are often ready to shift-by the most particular words much more when they are more shortly and generally touched Hence Preaching is called perswading testifying besâ—eching entreating or requesting exhorting c. All which import some such dealing in Application which is not only a more particular breaking of the matter but a directing it to the Consciences of the present Hearers And in this especially doth the faithfulnesse wisdom and dexterity of the Preacher and the power and efficacy of the gift appear This is to fulfill or fully to preach the Word of God a very significant and much used phrase Rom. 15.17 Col. 1.25 2 Tim. 4.7 a thing also desiderated in Sardiâ— Chap. 3. or to make a full proof of the Ministery that is when a Minister extendeth himself to the uttermost in his pains seriousnesse and exercise of his gift to be at the yondmost of the Peoples edification and as it is Acts 14.2 to speak so as many may be made to believe an excellent copy whereof is in Paul Coloss. 1.28 29. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Iesus whereunto I also labour striving according to his working which worketh in me mightily And 1 Thess. 2.10.11 Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe As you know how we exhorted and comforted and charged every one of you as a father doth his children We conceive therefore that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers if Ministers after the more generall part of their Doctrine and at their entry to make Application thereof should pause a little and by some serious and grave advertisement put the people in minde that even this Word so applied or to be applied is the Word and Message of God to them in particular and as necessarily requisite to the office of a Pastor as the former general opening of the truth was for Hearers are often ready to take more liberty in shifting of Application as if what were even so spoken warrantably were not equally the Lords Word with the generall truth opened-up Thus we see Paul after his opening up of generall truths Act. 13. when he cometh to make Application putteth his Hearers to it by this Word vers 26. Men and brethren to you is the word of this Salvation sent c. And as it is the main part of a Pastorall gift dexterously to feed by Application so are they the most thriving Christians who as new born babes drink in the Word so applied and take it home to themselves and their own Consciences as they do receive the general truths by their judgements Which sheweth that both Ministers and People have the greater cause to be watchfull and solicitous concerning this main mean of edification to wit particular Application LECTURE I. CHAP. IIII. Vers. 1. AFter this I looked and behold a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me which said Come up hither and I will shew thee
practice see forth in three expressions 1. Though these four and twenty Elders be sitting upon Thrones yet when they hear the beasts or Ministers mentioning the Holineste and Excellency of the Lord the Word hath that weight with them as to make them quit their Thrones and fall down before Him that sat on the Throne This is to shew 1. their high esteem of God before whom they cannot be too vile 2. It sheweth their humble estimation of their own grandour and their being denied to it when any thing of the honouring of God cometh in competition therewith And 3. it sheweth their acknowledging of all to be from Him and their accounting of it their greatest honour not to sit upon Thrones but to be humble before Him and to have Him high The second thing in their practice is They worship Him that liveth for ever and ever This is added 1. to shew that their falling down is out of no astonishment or confusion but out of deliberation to glorifie God 2. To shew that the more humble Saints fall before God the more fit are they to worship Him and the better progresse will they make therein 3. It is to expresse the inward adoration of their hearts as going alongst with their externall humbled condition God is expressed by this that they worship Him that liveth for ever and ever even as it was in the former Verse in the beasts their giving praise that thereby it may be seen that they worship no Idol but the living God in opposition to the heathenish and Antichristian worshippers and also to shew that they know whom they worship and are not worshipping an unknown God Further it expresseth the reverent impression which they have of Him so that they cannot menâ—ion on Him but with such Titles and Attributes as prefer Him beyond all others The third thing in their practice is and they cast their Crowns before the Throne this sheweth further their great zeal to the Glory of God their great sense of the hudge dis-proportionablness that is between Him and them their acknowledgment of their having their Crowns from Him and holding them of Him and their great and only design to improve that honour and dignity to which they have been advanced unto the honour of Him that sitteth upon the Throne from whom they have the same and that they account it their greatest dignity if their honour might any way be a footstool for advancing or exâ—olling of His glory in the least The third and last thing in the Elders praise is their song or verball expression vers 11. when they are fallen down they say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Wherein 1. we have their acknowledgement of Gods gloriousnesse and that praise is His due 2. The reasons whereby they demonstrate this In their acknowledgement we may consider both the matter and manner of their expression The matter is in three words 1. they acknowledge that Glory is His due this floweth from the essentiall excellencies that are in Him The 2. is Honour this respecteth the Lords Soveraignty who by His place being Head and Lord of all ought to be honoured by all The 3. thing acknowledged to be due to Him is Power which is confirmed from the exercising of His Omnipotencie in the Work of Creation as the reason following cleareth Again the manner of their acknowledgement is observable for they say not we give unto Thee glory honour c. but Thou art worthy O Lord to receive glory honour c. which is done not because of their unwillingnesse positively to ascribe the same to Him but because their hearts being warmed and affected with zeal to the thing could not come up as they desired in the expressing of the same and therefore as it were they say although we cannot give Thee glory honour c. as becometh yet Thou art worthy of the same and it is becoming that Thou should have it and we are so far convinced of the same as by this acknowledgement to put our seal to this truth that Thou art worthy to have all praise honour and glory given unto Thee And thus they rather expresse their affection to that work of praise than their satisfaction in attaining any length therein In which we have an excellent copy of a heart affected with Gods honour to wit it is alwayes desirous that He should be glorified and yet never satisfied with its own glorifying of Him They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise The first is from His interest in and superiority over all things by His creating of the same for thou hast created all things and so He being the great Master and Potter of all things in Heaven and Earth there being nothing but that which hath its being from Him and there being much power wisdom goodnesse c. exercised in this Work of Creation and to be read on the creature Is it not just that all should ascribe glory and honour and power to Him and is it not most reasonable that that relation of His should be acknowledged by all Where we see that though the Work of Creation be past many thousand years since yet may it be and ought it to be a fresh ground of praise unto the end of the world Also we see that where the Work of Creation is rightly considered souls will never want ground of praise And lastly that these who are affected with the Glory of God Himself will be discerning matter of praise and admiration in all His Works and in every creature which will be again turned about to His praise The second reason of their praise is in these words and for thy pleasure they are and were created which in sum is this not only were all things created by Thee but when there was no tye upon Thee to make them Thou of Thy good pleasure thought fit to do so and when Thou might have done in this manner or in another by that same good pleasure of Thine it was concluded to be done as it hath now come to passe in which there was no other motive end or rule in proceeding but Thy own pleasure and the setting forth of Thy Glory for which end they are still sustained in the being that they have and therefore it is most just and equitable that Thou should have praise from all Thy creatures which for this very end were created This is a strong reason taken not only from Gods creating of all things but from the end which soveraignly He proposed to Himself in the same to wit that His good pleasure which had wisely moulded midses for His own Glory might be accomplished This will or pleasure of God doth not only respect the Work of Creation in generall but it holdeth forth His end in the manner of the same and in the
over to His commendation what He hath done Obs. 5. The Faith of interest in our Lord Jesus His purchase is the most kindly motive to make folks bless and praise Him that is when they can say Thou hast redeemed us Obs. 6. That as it is a life that hath many rich advantages so there is no such heart-some life in all the World as to be among the Redeemed they have an un-interrupted song and will continue to have it when all others will howl Obs. 7. From Christs taking the Book and opening of it from His doing this and the Redeemed their praise Observe Christ doth all we enjoy all and therefore should praise for all It is an easie task that the Redeemed have in respect of that which Christ had Obs. 8. There is a sweet consent here no different note they have all one Song no diffâ—rent Opinion no Contradiction no divided Praise nor Prayers nor Fasts no separating in this Worship of one of the Redeemed from another all concur which is not one of the least advantages once they will all meet and sweetly agree together Obs. 9. It is but a mint at the best that the Saints make at the Lambs praise their praise is but a beginning to it an assent to the work or a conviction of their duty when they begin they say only He is worthy to have it and when they have undertaken they must sing Who can shew forth all thy praise Psal. 106. Therefore here Amen is the first word and they fall down silent praise overmastereth them it is the greatest duty and these that praise till they think they have done enough they understand it not it is right in this respect to leave it as we begin Obs. 10. All their song is Worthy worthy is the Lamb as if they said if we could praise Thee Thou art worthy to have it and that is all we can attain to to acknowledge praise is Thy due Obs. When folks have gone their yond-most in the matter of praise it is rather to say and think it should be than any way to rest as though it were The reason is because God who is to be praised is far above all blessing and possible praise Neh. 9.5 Concerning the nature of Christs death or if it be properly a satisfaction BEside what Observations have been already hinted at and held forth from this Chapter there are two more which being clear of themselves from the words and contributing much to the clearing of two concerning Truths in these dayes not a little controverted we may insist a little more in speaking to them as the place giveth ground The one is concerning the nature the other is concerning the extent of the merit of Christs death The first Observation is That Christs death and sufferings are properly a price and satisfaction for sin and were purposly offered unto the Justice of God as such So that when the Majesty of God to say so was wronged by the sin of man and when at least by the necessity flowing from the established Law and Curse there behoved to be a satisfaction to Justice before any sinner could be freed from the sentence Then our Lord Jesus did offer Himself to suffer in the room of the Elect for the satisfying of Justice which accordingly was afterward performed by Him and upon that account accepted by God The scope of this Doctrine is to shew first That not only Christs death and sufferings were for the confirmation of the Doctâ—â—ne He preached Nor yet in the second place only to give thereby a patern of obedience to us for these two may be and are in the death and sufferings of many Martyrs and to attribute no more to the death of Christ is blasphemous Nor in the third place only to procure to Himself this prerogative of forgiving sinners their sins freely for Christ being God had power with the Father to forgive sins before His becoming Man and even this pretended end doth imply Christs death to be a price for making of a purchase seing it supponeth that He by honouring God and doing what was pleasant to Him did procure this priviledge to forgive others freely which certainly doth imply that these sufferings of His had a meritorious and satisfying vertue before God But these ends of the Sociâ—ians being such as destroy the God-head and personality of our Lord Jesus as the second Person of the Trinity and being purposly moulded for the supporting of that blasphemy We need not stand much upon the disproving of them but we say beyond these our Lord Jesus His death was purposly intended by Him and actually accepted by JEHOVAH as a proper price and satisfaction To clear this a little when we speak of satisfaction these things shortly are intended First That as â— man had made himself liable to the curse for provoking of God and to speak after the manner of men as most of all this must be understood thereby had wronged the Majesty of God by daring to disobey Him and to sâ—ight His Authority so there is in Christs taking on of that debt and humbling of Himself to suffer for the same a proportionablnesse and an equivalencie for the vindicating of the Glory of the Holinesse Justice and Soveraignty of God and to make these shine more than if the sinners had been actually put-at for satisfying in their own persons for tâ—at the Fathers fellow equal and only bâ—gotten Son should humble Himself and become Maâ— and in that nature suffer and that the Majesty of God should make His Sword awake against Him and smiâ—e Him c. doth much more abundaâ—tly declare and set forth the Justice of God that will prosecute His threatnings and His Soveraignty and Authority in that He is obeyed and submitted unto by such an excellent Person as His only begotten Son than if either man had not sinned or he who is but a wretched creature should have been casten into Hell for by this Justice had never been satisfied nor had the Authority of God been manifested by such a glorious instanâ—e as the obedience of the Man Christ Jesus So that we are to conceive of satisfaction in this matter as that word useth to be understood amongst men that is when an injured or wronged person is appeased and satisfied in reference to the party that hath done him injury by the interveening recompence and satisfaction of some other purposly by such an equivâ—lent compensation intending the same Secondly When we speak of satisfaction in this case it doth respect Gods purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption so that when there was no imaginable satisfaction to be expected from creatures whereby there might be a vindication of Gods Justice that so way might be made to pardon Elect sinners for this very end a Body was designed and prepared for the Mediator and as it is Isâ— 53.6 The Lord laid upon Him the
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
for no other more than it will follow from Paul's word Gal. 2.20 He loved me and gave Himself for me Therefore He did love and gave Himself for no other It is sad that Learned men should so please themselves to shift Arguments for certainly a clear difference may be observed between Pual's saying Christ gave His life for me and between Christs saying I laid down My life for My sheep this doth expresly hold forth Christs differencing of these for whom He was to die and His contradistinguishing of them from others who were not of His Sheep nor given to Him and therefore for them He was not to lay down His life whereas that word of Pauls is not spoken to contradistinguish him from any other Believer but to comfort himself in the application of that truth to himself that Christ who died for His Sheep did also lay down His life for him as one of them Again when Christ speaketh of His People of His Sheep and of His Own in this case He doth particularly to say so consider them as a species or kind of people by themselves and differenced in the respect mentioned from others as the scope cleareth but when Paul speaketh of himself in the application forsaid will any think that he speaketh of himself as differenced from all and not rather as one individuall of the species foresaid Therefore although we may conclude thus God hath made man a reasonable creature according to His own Image Therefore no other creature is such because by this qualification man or that species to say so is differenced from all other creatures on earth yet it will not follow Peter is a reasonable creature according to Gods Image Therefore no other man is so because Peter is but an individualâ— person under the same species with others Just so is it here Christs Sheep Own People c. denote a species as it were differenced by such relations from others whereas Paul is but an individuall Believer comprehended under the same A second Objection is That many other Scriptures do assert Christ to be given and to have laid down His life for the World Therefore it cannot be absurd to say that in some sense Christ hath redeemed all and particularly that place Ioh. 3.16 is urged for our scope suffereth us not to digresse to more to wit God so loved the world that he gave his only begotten Son that whosoever should believe in him should not perish but have everlasting life In reference to which place we say 1. That the scope is not to shew that Christ was given for all the World taken distributively that is for every person that should be in the World because it is only brought-in here to confirm this generall sum of the Gospel which is laid down vers 15. That whosoever believeth in Christ should not perish but have eternal life Now vers 16. is brought-in as a confirmation of this for saith He God so loved the world that he gave his only begotten Son for this very end That whosoever believeth in him should not perish but have eternall life Where Gods end in giving of His Son is mentioned to be a ground of quietnesse to all that should believe and will bear that Universal well whosoever believeth are redeemed and may expect the benefits of Christs Redemption because the justifying and saving of such was the end for which God sent His Son and to extend the place any further will not be consistent with the scope thereof If it be said that Gods respect and love to the world indefinitly is mentioned here Be it so yet that will not infer that because He had respect to the world That therefore He intended that Christ should die for all and every individuall person in the world but it will only infer this much at most as if we said in common speach such a Christian King or potent man had such a respect to Christians or to men of such a Nation as to send such a great sum to redeem so many of them as he particularly condescended upon from the bondage of the Turks it may well be said that such a great man had respect to Christians or to such a Nation because he purposed to redeem many of them when he took no thought of others yet it cannot be said that he intended the redeeming of all either absolutely or conditionally seing he did appoint the price given to be paid for such and such as himself thought meet to redeem and not for others Just so is it here in this case at the most and so Gods respect to the world may be opposite to His passing-by of all the fallen Angels Again secondly we say that if World in this place be to be understood of particular persons and an universality of them It must be understood of the Elect World as in the Verse following is clear where Gods purpose of sending His Son is expressed to be that the world through Him might be saved Now there can no other universality be thought to be intended to be saved by God as was formerly cleared but the universality to speak so or the World of the Elect. Neither will the reading be absurd to understand it thus That God so loved the Elect World that He gave His only begotten Son to death for them that by their believing on Him they should not perish but have eternal life And so this place will be interpreted by the parallel thereof 1 Ioh. 4.9 In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him for us and we in the one place are equipollent to world and whosoever will believe in the other That thus it is to be understood appeareth in this that even according to the grounds of this opinion there can none be expected to believe but the Elect and in the Text there are none profited by this fruit of Christs love to the world but the Believers Therefore this love which giveth this gift must be said to respect the Elect only especially considering that it is in a matter which is the evidence of Gods most special love as was formerly said Only it is expressed in this generall whosoever shall believe c. because the extending of it in this indefinit expression doth sure best with the proposed mould of the offer of the Gospel which is not to invite men to believe because they are particularly elected or redeemed but to invite men to believe because God hath promised to save such as believe and because He doth by the outward Ministrie call hearers thereunto And this is the more to be observed because Christ here as a good Minister of the Gospel is preaching to Nicodemus and laying before him the sum of the Gospel and that which must be the object of his faith and therefore it was necessary that He should take that way of preaching these truths to him so
their continuance under suffering for a time and therefore must relate to the sufferings mentioned under the former seals as is said 3. That the matter contained here must be understood rather Spiritually as it pointeth at the scope than literally aâ— the words bear for properly souls can neither be seen nor heard and so also in other circumstances but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended More particularly to come to the words in what Iohn saw vers 9. These three are to be considered 1. What he saw the souls of them that were slain to wit of Martyres 2. Where he saw them to wit under the altar 3. We have the properties whereby he describeth these Martyrs and differenceth them from others They were slain for the Word of God and for the testimonie which they held 1. By soul here which elswhere is called Spirit Acts 7.59 Luke 23.46 Eccles. 12.7 is understood that immortall substance which God breathed in mans body when it was made whereby man became a living soul 1 Corinth 15.45 The soul thus understood is contradâ—stinguished from the body as that which cannot be killed when the body is killed Mat. 10.28 In this sense it is taken here where there is a proof given of that which Christ asserteth in that place of Matthew cited and though the soul be not the object of the eye yet are they thus expressed as represented to Iohn to shew the reality of their existence and being even when separated from the body 2. The place where they are seen it is said he saw them under the altar There was then no materiall Temple that of Ierusalem being destroyed So neither by the altar can be understood any materiall altar for in heaven where we must conceive these souls to be there is neither materiall altar nor Temple and to say these souls were under any altar on earth suppose such were were to contradict the scope and overturn the consolation that is intended and would involve many absurdities concerning the nature of the soul its speaking and being under an altar which were also literally to be understood if that concerning the altar were both then must be figuratively understood to set out one or all of these three 1. The happinesse of these souls which not only have a being but exist in a notable safe and comfortable condition in a speciall nearnesse to God as under His altar which was so much delighted in and longed after by the Saints in their life It is like alluding to these places Psal. 31.20.84.3.91 1. For as the Tabernacle was a special signe of Gods presence so the altar was a special part of the furniture of the Tabernacle and it would seem that He looketh on the Martyrs as so many sacrifices offered unto God as Paul speaketh Philip. 2.17 2 Tim. 4.6 thereby to hold out a speciall respect that God putteth upon them 2. More especially this expression pointeth out these souls to be in Heaven the most Holy was a type of Heaven as it is expounded Heb. 9.10 And Heb. 9.12 it is said when Christ entered into Heaven He entered into the most holy The altar was before the most Holy and therefore we conceive this must be understood of the glory of Heaven Heaven being that where Christ is and Christs presence Philip. 1.21 is the company that the souls of Martyrs are to enjoy and therefore it must be where He is which Christ on the Crosse Lâ—k 23. calleth Paradise unto the Thief 3. Most especially by the altar must be understood Christ Jesus by whom we have accesse to God of whom the Tabernacle and all its furniture was typicall and who is called our altar Heb. 13.10 by whom we and all our services yea even the deaths of Martyrs are sanctified and made acceptable to God This we conceive must be understood because other Scriptures hold forth Him and nearnesse with Him to be the happinesse of souls departed and because it is that which made Martyrs so despise suffering that they might be with Christ Philip. 1.21 and because it agreeth best with their own prayers and desires under suffering as in Stephen Act. 7.59 All cometh to this to shew that they enjoyed a most happy condition and Communion with God but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament as many other things of prophesie are The third thing to be considered is the description of these Martyrs which is especially drawn from the cause of their suffering it being an old maxime Non est mors sed causa mortis qua facit Martyrom which is laid down in two expressions the first is for the word of God that is the first character to be adhering to the faith of the Gospel revealed in the Word and to be a conscientious practiser of Righteousnesse according to that same rule and not shunning to suffer any thing rather than to depart from these In this they were led not as to follow their own humours or to propagate their own inventions or any way to seek themselves but out of respect unto God and His will revealed in His Word The second is for the testimony which they held this looketh to the outward profession and confession of that truth which in their heart they believed Christ calleth it Mat. 10. a confessing Him before men And Rom. 10. the Apostle distinguisheth confession with the mouth from believing with the heart which two being put together hold forth a well ordered conversation both in Faith and Practice In Faith that they beleeved right concerning Christ in Practice that they were answereable to it and held forth that word of life by a good example as a witnesse to others and when called unto it they did not shun the testifying of both upon any perill In sum all cometh to this by opening the fifth seal was represented to me the happy condition of the souls of the Martyrs in Heaven who were accounted by God to have lost their lives not for the calumnies and slanders imputed to them by men but for testifying unto His truth This being clearly the meaning of the words the contrary whereof to wit the miserable condition after death of these who seem happy in the world and are not happy in God is joyned with this in the parable of the rich glutton and Lazarus Luk. 16. there is no ground here either of approving of altars under the Gospel or of sanctifying them by burying of the reliques of Martyrs under them which are amongst the superstitions of the Papists It is a poor altar that is sanctified and doth not sanctifie its offerings Beside neither was there Churches or altars in this time neither could the Martyrs who were so numerous be buried under them but they were decently buried together in places called Coemeteria as is plain from the story of these times From this Verse we may Observe 1.
That though Gods people be liable to many sufferings yet their consolations being considered do far exceed them all 2. That Gods people are not to place their consolation on this side of time it consisteth most in their comfortable being and enjoying of God after this 3. That in suffering times they would comfort themselves in the happy outgate of their sufferings and look more to these things which are eternall than to the things seen which are but temporall 4. It is a certain truth that souls have a life and being when the body turneth unto dust and that they exist being separated from bodies The soul at mans Creation was differenced from the body as not being made of that substance but in a peculiar way was created and infused by God Gen. 2. At death the soul is contradistinguished from the body Matth. 10.28 the one dieth the other cannot After death they are differenced also both in respect of the Godly and wicked as these places Eccles. 12.7 Philip. 1.23 Act. 7.59 Christs word to the Thief Luk. 23. and that parable of the rich glutton and Lazarus abundantly do clear 5. The souls of Believers especially of sufferers are in a most happy condition after death to wit under the altar in Paradise Abrahams bosome with Christ Jesus c. God hath a speciall care of the souls of all His Saints they are precious to Him their reward is great in Heaven Mat. 5. and sufferers with Him they do in a speciall manner reigne with Him which being well considered there would be no great cause to scare at suffering 6. From the description of these Martyrs Observe That it is not every suffering for every thing which will denominate one a Martyr of Christ it must be for the Word of God and for that testimony or it is not to be so accounted It is recorded by Baron an 19. of Dioclesian that in these Primitive persecutions especially that last that many assumed to themselves out of pride and had ascribed unto them by others the title of Martyrs unjustly wherefore it was appointed that where any Christians suffered the cause of their sufferings should be diligently observed that these who were found worthy might be enrolled and that none other but such should be accounted so This afterward turned to much superstition and gave occasion to that superstitious canonizing of Saints which afterward followed in the Church of Rome yet had it an honest intent in the authors thereof as 1. To keep the credit of Martyrdom from that contempt which came upon it when men that were scandalous in their conversation were so reputed 2. To bound that carnall itching pride in many who because of that honour to be accounted Martyrs thrust themselves unwarrantably into suffering This honour was especially denied to three sorts of sufferers 1. To these who by profanenesse in their conversation heresie in their Doctrine schism in their practice had walked unbecoming the Gospel Hence the Catholicks so the Orthodox were called when they were led to suffering with Marcionits Novatians or others such like for sometimes persecution raged upon all that were Christians by name did still disclaim all fellowship with these Hereticks in their errours as not accounting them witnesses to Christ in their sufferings A second sort that were denied were such as without Gods call by their rashnesse occasioned their own suffering such as these who being unasked professed they were Christians and that they had the Bible but would not give it A third sort refused were such as had fainted in their confessions formerly though afterward they should become sufferers this was not done as if they accounted them not Martyrs indeed but that thereby they might prevent fainting when any should be called to a testimony So Baron pag. 746. and 760. where he setteth down the decree of one Mensurius a Bishop in Africk ordaining none that occasioned their own sufferings to be enrolled and giving this reason for it Quia non divino instinctu ducti sed temeritate acti id saciunt 7. Observe That the giving of a testimony by outward confession of the truth when called-for is necessary and commendable as well as foundnesse of Faith yea it is oftentimes the outward testifying of the truth before men more than the Faith of it before God that bringeth on suffering and there was nothing more abhorred in the Primitive Christians than dissembling of a testimony to evite suffering as appeareth in Augustins Writings de Mendacio contra Mendacium and the Writtings of others to that purpose wherein three sorts that creeped in in these times are sharply condemned As first These who called themselves Nicodemites but falsly from Nicodemus who is said to come to Christ by night and not openly alleaging it to be enough to be inwardly sound and to keep their heart mind and intention clean though they did not evidence or expresse that soundnesse to others Such thought they might be Christians and yet let none other know it A second sort were the Priscillianists who being most vile Hereticks particularly asserting the soul to be a part of Gods substance did also maintain and practise this that they might hide their opinions and carry so with these they conversed with as if they were of one mind with them A third sort were such as out of a misled zeal to discover the former did counterfeit as if they had been maintainers of that errour to make these Hereticks the more freely to communicate their tenets unto them The Primitive Fathers utterly condemned all these as inconsistent with Christian simplicity which requireth a testimony of the mouth as well as Faith in the heart Obs. 8. That every truth of the Word may be a ground of suffering warrantably for the least thing that hath a truth in it as well as the more concerning fundamentall truths are the Word of God and so not to be dispensed with by His people 9. Every truth in the Word hath an outward testimonie joyned to it and sometimes may be called-for upon very great hazards 10. When it is called-for this testimonie or confession to any truth before men is no lesse necessary and ought as peremptorily to be held and stuck to as the former therefore it is called Rom. 10. confession unto salvation and called-for by a peremptory certification Math. 10.32 33. Obs. 11. That these who are sound in the Faith of the Word will be also exceeding tenacious of their testimonie In Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the testimonie which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shuting of his windowes When this persecution of Dioclesian began the persecuters sought but the Bibles the poors Coats Money or Cups wherewith they served to be given them as some evidence of their ceding
if he had said I saw peace a while till all was made ready for the ensuing blast and storm which is in the words following and till fundamentall truths were confirmed publickly for keeping the Lords people from the snares of these grosse Heresies which then immediately followed Whence Obsâ—rve That the Churches outward peace is not long she hath but a short time of it half an hours silence only The Church-story Scripture and experience prove this Therefore 1. Folks would not promise to themselves nor expect long peace 2. They would improve the little time they have frugally and not mispend it an hour or half an hours time in peace in the Family or Congregation is a rich mercy and we know not how long we have it few Churches have had so long peace as we have had in this Island Therefore see it be improven well 2. This half hour being a definit time put for â—n indefinit sheweth that that rule holdeth not in the Revelation that whole compleat times as hours yeers c. may be definit for indefinit but not so broken times as half days half years and half hours c. for no particular definite time can be rationally imagined to be understood by this Or 2. understand Heavâ—n here for that heaven where all these things were represented to Iohn silence in it importeth a new transition to a strange matter that for the stupendiousnesse and admirablnesse thereof arrested the attention and made all keep silence as taken up with expectation of what might be revealed a little interim of time being between the opening of the seal and the appearing of any thing which suspension of the Angels out-coming with their trumpets confirmeth the first exposition as if thiâ— prophesie began with a little quietnesse and the latter is not to be slighted because this exposition holdeth out a preparation and attentivenesse requisit in us for hearing and receiving such mysteries The second circumstance is vers 2. When all do wait what the opening of this seal shall produce something appeareth that prognosticateth a coming storm Seven Angels are seen standing before God and they get seven trumpets The use of the trumpets and number I shall forbear to speak much of them and what these Angels are till I come to vers 6. Only here we conceive them to be Angels that wait for Gods command it may be speciall Angels for eminencie there being degrees among Angels Or the words may be read without the relative the as differencing them or relating to any other which we find not before These are the instruments Angels they are made use of to give the alarm 2. Their weapons or furniture is trumpets to incite others rather than to act themselves Trumpâ—â—s had a twofold use 1. To give an advertisement of some imminent assault sounding an alarm so it relateth to Gods people to stir them up to watchfulnesse and to be on their guard 1 Cor. 14. If the trumpet give an uncertain sound who shall prepare himself to the battell 2. To câ—ll the Congregation or Assembly or Hoast for acting or attempting something and so it looketh to offending relating to the letting louse of enemies as the former to defence in guarding His people however they imply Gods giving speciall orders In these cases Angels are ministring Spirits waiting on God for a commission Therefore the trumpets are given them to shew they are but Ministers and Servants in what is commanded them and do by orders 3. They are sâ—ven though there were but four Chap. 7. because these keeped all airths that the winds should not blow till they were let louse these seven do proportion the out-letting of these winds by steps and degrees and this is done out of the Lords goodnesse that letteth not all blow at once but one by one that men may have warning and be armed for what cometh after A third and main circumstance followeth vers 3 4 5. Though now the seal be opened and trumpets be given to the Angels yet these Angels are not yet to sound till orders be given which is not till Christs intercession interveen His intercession as it is set down here hath two parts 1. His intercession for His people vers 3 and 4. in reference to the coming storm that God would not impute sin to them nor suffer them to be led away with Error as Luke 22.31 32. Satan hath sought to winnâ—w you but I have prayed for thee that thy faith fail not The second part of His intercession is in reference to His enemies and it is a denunciation against the ungodly world and that profane generation that received Him not vers 5. it is a peice of His absolutenesse commissionating the Angels to go on and execute judgement therefore it is said vers â— The Angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices c. and then the sounding of the Angels followeth for as He had given charge before to the four Angels Chap. 7. not to hurt the earth till His Servants were sealed so here He giveth charge and commission to these seven Angels to go on when His Elect are secured There is here an allusion to the high Priest under the Law and Christ is brought in using these ceremonies that the high Priest used when he went into the Temple and Sanctuary so we take it for granted that this is Christ and no other that cometh and standeth at the altar with a golden censer c. 1. Because of His work for none can claim to this Office but Christ alone to offer up the prayers of all Saints 2. Because of the efficacie or effect of this His offering up prayers it was effectuall both for His peoplesâ— being accepted of God vers 4. and also against enemies in being terrible to them yea it was not the prayers of themselves but the incense which was offered with them that made them acceptable which can be no other thing but Christs sacrifice 3. Because all the ceremonies here used have reference to the high Priest and there being no high Priest for the time but Christ He who was the antitype being come and that levitical service being abolished it must needs be He. And though it be said incense was given Him which Christ hath of His own which maketh some expound the words otherwise it militateth nothing against it For 1. Christs whole Office is given Him as Mediator and His qualifications for it 2. He is here speaking in the terms agreeing to an high Priest on earth as to have an altar censer c. all which are not literally to be understood of Christ for there is no altar nor incense in heaven but as such may be figuratively applied to Him as the antitype signified by the high Priest for none other was typified by these Priests intercessions but Christ who was Priest Sacrifice and Altar and all the Spirituall things of the Gospel are spoken
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
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
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
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâ—d by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
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
Therefore it s mine This will serve rather wholly to overturn it as is said and till from Scripture they make out their affirmative the assertion will stand good yet we shall a little descend to consider their grounds and concessions in this point and we will find that the weight of their conclusion that this power doth belong to the Pope doth rest upon Traditions Fathers Councels and especially the Popes own determination That the Scripture giveth such a power to the Pope of Rome before it can be believed as of divine authority these three must be made out by it See Greg. de Val. disp 1. punct 7. part 37. 1. That Peter not only as an Apostle with the rest but as head and supream over all the Apostles was furnished with and established in that Authority by Jesus Christ over them and the Catholick Church as their head 2. That Peter sat and had this Authority and exercised it at Rome as peculiarly the seat of this Authority and that this supremacy in Peter was no extraordinary priviledge to his person but to be derived and continued in his successors to the end of the world 3. That only the Pope of Rome is Peters successor in this supream power and that by divine Authority it belongeth to that seat and to him who shall sit there To passe the first two which yet can never be made out by Scripture the third also must be made out or it will not bear this conclusion that it is of faith to believe that the Pope is invested with this power But now there is no shadow of this in Scripture and therefore when Bellar. cometh to make out this he foundeth it on these four to wit 1. Apostolick tradition 2. General◠Councels 3. Popes Decrees or Statutes 4. Fathers and antiquity But none of these are Scripture and in effect all resolveth on this the Pope appointeth himself head and successor Ergo he is head c. for it is well known nothing is received as Apostolick tradition but what he decreeth to be so Not are any generall Councels accepted as infallible but such as are approven by him and so far as approven See Bellar. De authoritate Concil lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture but as owned by his Authority much lesse then will they admit any Father that differeth from him Hence sundry Councels and Acts as that of Chalcedon and Constantinople in these Acts wherein Constantinople was equalled to Rome are rejected by them on this ground because they were not approven by the Pope So it runneth in this circle Whence hath the Popes this power or whence is it clear to us so as to warrant our faith that they have that power They answer in sum from themselves or from such grounds as resolve on themselves because say they their power is such as determineth all these things If it be asked further How getteth these Popes power to determine so and what warrandeth us to rest on their determination Say they because they are Peters successors in that universall office If it be asked again How is that made out that they are his successors Say they by such determinations we know him to be so In a word these determinations give him power and he giveth them power to do so and so about yet this is the main thing to wit the application of this power to Rome and particularly to the Bishop thereof that is here questioned and though possibly it were not requisit that all the successors should be other wayes known than by Historie yet the ratio successionis as Bellar. calleth it to wit Why the Bishop of Rome hath this peculiar Authority beyond others that would be known if it be either of divine or catholick faith which two are ill distinguished by Bellarmine If it be objected to them These cannot ground a divine warrant to make a thing be believed to be jure divino or of divine authority Because to make a thing certain to us certitudine fidei and to be believed as such there is a twofold certainty required 1. An objective surenesse or certainty in the thing it self 2. Subjective in them that believe that is such certainty as proceedeth from such grounds as cannot cause a mistake or fail any which no humane testimony can bear out and therefore only Gods testimony can give warrant for this Bellar. De Pontif. lib. 2. cap. 12. seeing this doth go about to distinguish between a divine warrant or else de jure divino and to be of catholick faith and saith though it be not the first fortè saith he as loath to speak it out Yet it is the second and to be believed under pain of damnation upon the grounds foresaid His words are Successio est à Christo qui uno actu constituit Petrum successores ejus in Pontificatu ad finem mundi ratio successionis i. e. cur Papa succedit quia est Romanus non est ex prima institutione Christi quia alibi potuit Petrus fixisse sed ex facto Petri and calleth it not improbable to be setled at Rome by Christs command But our question is How it is evident that this Pope hath ground to claim that succession or Quomodo constat cum Petri successorem esse to which this saith nothing therefore addeth he that though fortè Papa Romanus quia Romanus non sit jure Divino tamen si quaeratur Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum omnino saith he respondendum est quia nibil aliud requiritur quam ut ipsa successio sit jure Divino Yea there is more required before that succession can be believed to be peculiar to that Sea seing they go together and this would be evidenced to be so for we ask not now If there be succession but why the Pope carrieth himself as successor and where is his warrant At last it resolveth in traditions and Councels which are so and to be esteemed so because he decreeth them so and this is the ground of this article of their faith unto them notwithstanding that the Scripture is silent in it which yet containeth all things needfull to eternall life Ioh. 5.39 20 21. And for that instance that Bellar. giveth of a catholick faith as distinguished from a divine faith to wit whether Paul left a cloak at Troas or not It is true this was a truth before Paul wrote that epistle and is yet a truth not simply necessary to salvation in it self yet considering it as revealed in the Word the believing of it now is of divine authority and hath a divine warrant which it would not have had if it had not been in the Word although it had been a truth in it self So that when it cometh to this that the Pope is successor to Peter that is only essayed to be proven by authorities See Greg. de Val. disput 1. De objecto fidei punct 7. pag. 35. and
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
overturned by the seventh vial when great Babylon cometh in remembrance before God possibly in the dayes of God and Magog such old principles concerning Rome are revived but they are soon banished There is a great objection against this because the destruction of Antichrist seemeth to be reserved for Christs second coming 2 Thess. 2.8 and here he is cast in hell which some think cannot be before the end Before we answer we take it for certain that this judgment of the beast is not at the last day For 1. it is under the sixth vial and it is the seventh that bringeth the end 2. It is a judgement wherein Armies of Saints are imployed and his word is made use of in this ruine which cannot be said of the last judgement 3. In this judgement of his casting in the lake there is a difference put between him and his followers who are otherwise judged vers ult and their casting-in suspended there is no such difference in the last judgement 4. There are some events yet behind this the devil is not fully overturned till the seventh vial cast him in the lake which is by the judgment of the great day and yet the beast is in the lake before him therefore this judgement is before the last by which the devil is casten where the beast and false prophet are before him as is clear from Chap. 20. vers 10. Now for answer 1. It is not absurd to say the finall end of Antichrists kingdom shall not be before the end his kingdom being complexly considered yet it hindereth not but both himself and his seat may be overturned before 2. That place 2 Thess. 2. may look to the destruction of Antichrist not at Christs last coming but at His coming to that judgement of the whore as it is called the great day of God Chap. 6. when He came to be avenged on heathen Emperours and the destruction there 2 Thess. 2. is 1. peice and peice and not at once 2. It is by the breath of his mouth that looketh to the shining of the Gospel whereby he is ruined as here by the sword proceeding from Christs mouth And so 3. the brightnesse of His coming will be His coming in the Gospel and taking to Him that great power which Antichrist hath long usurped and that agreeth well both with the scope there and here And 3. if any should urge further that in that place 2 Thess. 2. two distinct steps are set down 1. To consume him by the Spirit of His mouth but the second his destruction is reserved to Christs second coming Answ. It will prove no more but this 1. That Antichrists fall shall begin long before it end 2. That it shall be fully compleated at the great Day 3. That beside whatever come upon him now there shall also be a reckoning with him then We deny none of these seing the Word saith not it is only so for our opinion is not excluded which saith more to wit he shall be judged at his particular judgement and at the generall judgement also and although it be ordinary in the Scripture to design the last day for the time of persecuters destruction and the Saints outgate because both are at that day perfected yet can it not be argued Therefore there are no foregoing strokes or deliveries so neither can it be in the present case beside it being in the close of the sixth vial and after the Iews conversion which will be not long before the end it may there be so expressed For that he is cast alive in the lake it is certainly not properly to be understood as if he should never die but is an allusion to that of Korah Dathan and Abiram to shew the greatnesse dreadfulnesse and irrecoverablnesse of that doom that shall come on him and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom and Gods visible taking course in this world with other more open enemies it is like that the jealous God who is avenged as is clear on his seat before men will even in this world though he spare him long singularly shew His judgement on him beside what He will do in the last Day which also in part contributeth to His Glory and His peoples comfort as any other temporall judgement doth which yet is not so much foretold for these ends as this is LECTURE I. CHAP. XX. Vers. 1. ANd I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THis Chapter hath alway been accounted amongst the darkest of this Prophesie the Lord as it were minding by this close to stay the insolency of mens humour and to teach the necessity of sobriety in the use-making of His Word Hence it is that many both of old and of late and that neither of the grossest nor most ignorant of Divines whom God hath made use of singularly in the opening of His Truths have yet notwithstanding stumbled at this in which Angust de Civitatâ— Dei lib. 20. cap. 5 and 6. professeth himself once to have been somewhat miscarried so that it will become us with trembling to undertake it and also ye would with sobriety aim at the search of the truth but not expect the satisfying of curiosity in it It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions yet since this is a part of the Word which God hath given His Church for edification and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it We cannot therefore shun the essaying of it looking to Him without prejudice who hath in His providence led us to the opening of this Book and hitherto hath in some measure helped us in it The great ground of mistake is as in other dark Scriptures also because the expressions are odd and unusual therefore we are apt to conceive some strange thing to be contained in them such as is no where else laid down in plainer words and our curious and itching humours are ready to foster that taking occasion thereby to exercise themselves and when we come with this prejudice to dive into them we are often answered according to the idea which we have followed in our own hearts It is necessary therefore that with humilty we prosecute this search it being to such that the Lord revealeth His secrets Concerning the division of this Chapter there need be no question We may take it as containing first some notable events to fall out in the Church of Christ before the end of the world which are two 1. An eminent binding of Satan having contemporary with it an eminent reign of the Saints 2. an eminent loosing of Satan and hazard of the Church The second part subjoyneth to that the consummation of all things by the last judgement in which Satan shall be utterly fastned up in his prison for ever and
followeth That we may the more clearly proceed the great controversies in the words may be drawn to three heads I mean in so far as concerneth the first event of Satans binding till vers 7. The first is concerning the events prophesied of that is 1. What is meaned by this binding of Satan 2. What by this dominion or reign of the Saints of what nature and extent it is which is also called living and the first resurrection The second head is concerning the persons to whom this kingdom is promised 1. Whether to dead or living Saints 2. Whether to Martyrs only or to others 3. If only to Saints without any hypocrites 4. If to these who suffer in themselves personally or in others The third head is concerning the time mentioned of a thousand years And 1. If the time of the Saints reign be contemporary with or successive unto the thousand years of Satans restraint and so whether they be one or two distinct times 2. If these thousand years be definit or indefinit 3. Whether it taketh in all the time after Christs death or otherwise 4. And mainly whether these thousand years be applicable and in the scope of the Prophesie and intent of the Spirit to be applyed unto any time wholly past or wholly to come or to the time which is presently current The first and last head and last particular of it do mainly decide the questions incident here and make way for the right understanding of this Chapter The first head openeth what is foretold here the second to whom the third when it is fulfilled Concerning all which we shall put by 1. some things which we conceive more clearly to be truths and lesse controvertible 2. Some things more obviously false and which cannot any wayes be conceived as intended by these words in this vision And so 3. the things controverted will be fewer and we shall have more ready accesse to speak of them The first thing we lay for truth is That whatever be meaned by Satans restraint here it is not to be understood absolutely and simply in all respects but comparatively and in some respect so as notwithstanding thereof he is still deluding deceiving tempting and carrying many to hell and not wanting instruments to disturb the Saints peace though he get not to that successe he would be at in the means he useth nor yet to that readinesse of instruments and means he hath formerly used for there are many dead and continuing so as yet ver 5. he hath Gog and Magog many yet without and possibly also within the Church in whom he reigneth though he prevail not with them so as to bring them up against the camp of the most high and his full binding is reserved till the last day when he is cast in the lake and when he getteth his finall judgement Iude 6. And therefore Mat. 8. he pleadeth that his time was not come fully and simply to be shut up Beside that that warning that the devil goeth about seeking whom he may destroy 1 Pet. 5.8 concerneth Christians till the end of the world they shall have a tempter of him till then against whom they shall still have cause to watch Therefore he is not simply bound up in hell but in his raging among men restrained and that eminently in a great degree for as Satan is said to be bound when he is cast out from having absolute dominion over a man Mat. 12. though he continue to tempt and trouble so in respect of the Church he is bound though he may be troubling them as he may do a particular person yet getteth he never such absolute and full dominion over them again in that respect he is restrained and bound even so here 2. We think here is understood his most eminent restraining after Christs birth till His second coming and therefore Christs victories over him being alwayes the longer the greater it is like to be the last great restraint of Satan to wit after Antichrists at least begun ruine which may be in sundry respects shown to be greater than any of the former as having somethings of all the former restraints concuring together in it and that in an eminent degree However that it is most eminent is clear by these evidences 1. that he is bound and sealed in some measure not only cast from the throne to the earth but keeped from that liberty which formerly he had on the earth The expression signifieth certainly a very great restraint 2. The Saints peaceable reigne sheweth him to be eminently bound for that they are now in more respect than at any other time it is from this that he is more bound up and therefore this effect or concomitant thereof to wit their reigning must of necessity be from a more than an ordinary binding 3. That he may and must be restrained and said to be so in a greater measure and in a more eminent manner than agreeth to him or can be said of him either before or after that It is therefore a singular eminent binding which differenceth this time and event from any time or state of the Church before or after it 3. Concerning the Saints reigne for a thousand years We take it for granted 1. that it is contemporary with the former so that both Satans binding and their liberty and reigning is for the same thousand years which is clear 1. by the repeating of them with the same article in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thousand years that that wherein Satan was bound so after he hath told that Satans case is to be bound that time he now telleth what the Churches estate during that time is without which the narration had been defective as to the Churches comfort had it not been added that as during that time Satan was bound so therein the Saints had a joyfull liberty 2. This reigning of the Saints is set down as an effect of his binding and they are mentioned together to shew how the one had influence on the other the restraint of the one importing alway liberty to the other And it will be unsuitable to apply the Saints reign rather to the time of Satans loosing than of his restraint it being certain that as his kingdom and reign hath influence on her disturbance so hath his binding on her peace Beside it will be hard so to lengthen the world as to make two thousand years to passe after this binding before ever Gog and Magog come or to make them fall within the time of the Churches reign and it wanteth not inconveniences to make them fall together that are mentioned as successive We must therefore lay aside that opinion which maketh these thousand years of Satans binding and the Saints reign successive A second thing clear of this reign is that whatever it be it is on earth and that not immediatly before the last judgement for Gog interveeneth before the resurrection come and they even these that did reign are beset with
not to be understood simply but with respect to such extent and successe and is here added to signifie a new restraint put upon him beyond what is in his casting to the earth Chap. 12. where though he was put from open persecution yet did he follow and that not without successe a new way by deceit Chap. 13. but now is he restrained in a great measure from that also so it is qualified as to the event 2. It is qualified as to the time that is during the determinate time of his restraint of a thousand years But after saith he he must be loosed a little season this respecteth what is following concerning Gog and Magog he was not restrained finally but for a certain time it would seem yet indefinite for if it were just a thousand years then might one precisely know the time of this event before it come if they can reckon the beginning of the thousand years for saith he when it expireth God will give him liberty to exercise His Church possibly she abusing this good condition when Antichrist is away therefore a new scourge is provided but for a little season Little 1. compared with the former loosings 2. Little compared with this time of the Saints peace and good estate So that when after the Church shall enjoy liberty a long time from Antichrists persecution a new triall is to be expected to her before the end come By which also it appeareth that that reckoning of the thousand years cannot begin at Christs birth or death for then it would not be a little time after its expiring to the end there being yet so many of the vials with their effects to come and although all the time of the Gospel be called a short time yet that is not as compared with a definit time but with eternity whereas here it is called little comparatively with the thousand years going before LECTURE V. Vers. 4. And I saw thrones and they sat upon them and judgement was given unto them and I saw the souls of them that were beheaded for the witnesse of Iesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years 5. But the rest of the dead lived not again untill the thousand years were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be priests of God and of Christ and shall reign with him a thousand years THese words contain the second event contemporary with the former to wit the good condition of the Saints during that time of Satans binding What was their estate during these thousand years I saw saith Iohn them sit on Thrones and they lived and reigned a thousand years In this we are to consider 1. the persons whose condition is set forth 2. The condition it self 1. generally set out vers 4. in the beginning and end thereof 2. They are described by the condition of the rest of the world opposit to it vers 5. 3. It is set out in that wherein their happinesse and difference from others consisted ver 6. Although the relative they be in the words placed before any antecedent yet we take they that sat or were set on the thrones not to look to Judges as if they were different from the persons afterward described as a party complaining or pleading are from the Judges but we take them for one to wit they sat on them or some sat on them That is these that were beheaded for the witnesse of God c. for their sitting on thrones is after expounded by living and reigning 2. They sit to whom judgement is given that is for whom and in whose behalf as will after appear Now they are 1. The souls of them that were slain for the witnesse of Iesus and for the word of God that is as is cleared before the successours of these Martyrs who professed the same truth with them so the witnesses raised Chap. 11. are the same with these who were killed and Iohn is one with Elias Matth. 11. and 17. It is then Martyrs who suffered for Christ 1. by heathens 2. by Antichrist for to that end that is added These who had not worshipped the beast to shew 1. that the cause of their Martyrdoom was adhering to Christ and shuning Antichrist 2. To shew the time they belong to to wit heathen persecution and Antichrists tyranny 3. They are partakers who neither worship his image nor receive his mark that is all who keep themselves free Chap. 13. and so were by that obnoxious to his persecution as all such were ibid vers 17. all these now to wit serious and honest professours of the Gospel are understood here for all such whether actually Martyrs or not were comprehended under these descriptions in the Churches low condition Chap. 13. now they are of the same extent while he speaketh of the Churches good estate The good condition they are made partakers of is sundry wayes set out 1. by the preparation made to it I saw thrones c. Where three circumstances are 1. He saw thrones that is whereas before such a thing was not visible now I saw way made for a good condition to the Church and thrones which are an evidence and sign of ruling and soveraignity set for them this is not literally to be understood but meronymically for the thing it signifieth 2. They sat or were sit on them that is these Martyrs and confessours who formerly had scarce a seat to sit on had now thrones a good free and thriving condition unto which by God they were exalted as the witnesses in their successours were Chap. 11. 3. Iudgement was given them Iudgement is taken sometimes actively for power and ability to Judge Psal. 72.2 sometimes passively for a righteous sentence past Psal. 94. judgement shall return to righteousness sometimes righteousnesse or a good cause or innocent person and justice are separated sometimes God maketh them meet and justice is upon the side of a good cause or innocent person and so it is here that is these that wanted justice and had none formerly to decide in their favours now the case is altered and they get law and mens justice for them which formerly stood against them See Chap. 13. that they might not buy not sell Now as it were their long lying appeals before God crying for Justice are called and sentence passed in their favours even when they are gone In which contest because these Martyrs began it and its one decision for all and because men thought the Martyrs had no more a hearing left them Therefore is the sentence especially as it were intimated and decided in their favours out of honour and respect to them who were past and also to these who were present as being successours
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
shew His God-head I am Alpha and Omega and I will be his God ver 6. and 7. He is brought in speaking 1. to confirm what is said it is God who undertaketh it and therefore it cannot misse He may be believed 2. To shew the greatnesse of the thing and concernment of it that God will Himself be as it were the preacher of it In this confirmation there are three severall speeches to the same end The 1. is vers 5. Behold I make all things new wonder not at this glorious change for saith he I that once made all things now I make them new new heavens new earth and Church c. as to their qualifications which all things relate to the passing of the former things mentioned vers 1. and 4. and Chap. 20.11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort and strengthening of their faith in this great point The second word for the same end is Write for these things are true and faithfull The command is repeated to shew that there is a singular truth in this point he might record it and though it be implyed men ordinarily look on these things as passing words yet saith he they are faithfull and true The third word is vers 6. The repeating this so often He said unto me is for wakening attention and to mind us who it is that speaketh and that every word as a diverse sentence is to be weighed It hath two parts The first is absolute bearing out the certainty of the accomplishment of that great change spoken of as if it were already done It is done saith he that is old things are passed and all things are made new what ever was before promised is certain as done This looketh to the end as was cleared by the same word of the seventh vial Chap. 16. which sheweth the comtemporarinesse of these events as was then cleared The second part of it is conditionall holding forth the parties in their qualifications who may expect that glory vers 6. and 7. and these who have no right to this happinesse vers 8. which is as an use of the former grounds or is drawn to stir up Hearers to be in love with heaven from the offer of it on this condition and to scare men at hell in opposition to this by threatning particular sorts with it And therefore this offer is not to be looked oâ— as to be made after this begun making of all things new as in order of time but as holding forth the way how to come to this happinesse presently as to the offer though the happinesse be coming and by the offer of it hereby to engage folks into it This offer as it pointeth out heaven as the result so it pointeth out the way means and motives leading and pressing to it at all times as the close of the seven Epistles Chap. 2. and 3. doth The offer beginneth with a description of Him that maketh the offer and beside that hath two parts The first part vers 6. The second vers 7. He describeth Himself as often in the first second and third Chapters I am Alpha and Omega the beginning and the end This is to shew 1. who it is that ofâ—ereth and that He may be trusted 2. That He should not be slighted nor refused duty tyeth to respect what He saith who now speaketh from heaven 3. That as He is Alpha in the beginning so now he appeareth Omega in the perfecting what He promised Every part of the offer hath a promise of eternal life upon a condition or to persons so and so qualified The thing promised veâ— 6. is I will give him of the fountain of the water of life This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto life and begins it Ioh. 4.10 and 7.39 Sometimes for the enjoyment of God who is our life as Psal 36.9 with thee is the fountain of life both come well in here but the last as the scope and great part of the promise which hath its perfection in heaven This is water of life and that for the excellency and perpetuity of its refreshing here is a perpetuall fountain whereas not one drop is in hell The condition runneth in the words 1. I will give him It is a free gift so is life eternall Rom. 6.23 2. And it is given freely that is without any price and compensation but it is obtained without money and whatever qualification be in the person thus freely begraced it is no cause of this gift Yet 3. this is qualified It is to him that is athirst that this gift is given as Isa. 55.1 Athirst is 1. one that needeth 2. one that is sensible of his need 3. one that would fain have as ever a thirsty man would drink as it were pained for want of it 4. It is one that will take and welcome the offer on any terms and think himself much oblieged to him that giveth it Hence under thirsting Isa. 55.1 and Matth. 5. Blessed are they that hunger and thirst is ordinarily holden forth peoples fitnesse to receive and willingnesse to consent to Jesus Christ as Chap. 22.17 whosoever is athirst that is as after followeth who ever will let him come c. by which we may see 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by faith it is done in this If they will receive and be willing c. they are welcome 2. The fit and qualified objects that the promise is made to poor hungry thirsty that may not want and yet have nothing to buy Come here the market is free 3. The consistency yea the necessary connexion of grace freely giving and the qualifications of hunger and thirst in the receiver for 1. this qualification disposeth them to make use of grace 2. To esteem of and prize grace as sicknesse doth of him who is the Physician This condition of faith thirst and willingnesse c. importeth no more on the receivers side any thing inconsistent with grace than that it is said he giveth freely and without money on His side This importing but a free receiving as that doth a free giving The second promise is large in two expressions setting out this happinesse he shall inherit all things he shall want no good thing and these all shall be his possession he shall have God who 1 Cor. 15.28 shall be all in all infinitly supplying and filling the room of all the riches honour contentments and comforts that men can imagine It shall be a greater possession than if they enjoyed all things For 1. God equivalently maketh up all that nothing is missed 2. Eminently and excellently He maketh up all that what ever comfortable â—ffâ—ct would be expressed from inheriting all things it is much more excellently and eminently from God This must be an excellent inheritance that is set out by such an
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of gospel-Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting