way for clearnesse in the thing and for distinctnesse in the uptaking of it to make it the more intelligible to them to whom He writeth and to all that should read it He draweth it all up to three heads And there is a profitable use to be made of this for men in speaking and writing to be methodicall and orderly our Lords way of writing is no friend to confusion nor enemie to order if so be order be made subservient to edification and not to curiositie such is Christs order here and to that scope doth that recapitulation serve Heb. 6.1 and 8.1 And so are the writings of Paul often most exact in this Vers. 20. This verse containeth an explication of the mystery spoken of before in the Vision which Iohn saw at least of so much of it as is usefull and needfull to be known as usually He leaveth alwayes somewhat at the back of the Vision to be a key to open the rest So this serveth to open somewhat that is past something that is spoken in the seven Epistles to the Angels and several times hereafter There is something to be supplied here while He saith The mystery of the seven Stars which thou sawest that is I will shew thee or I will tell thee the mystery of the seven Stars c. as He saith Revel 17. I will tell thee the mystery of the woman that is I will let thee know what it meaneth Jesus Christ being the best Interpreter of His own mind condescendeth to open up so much of the mystery as was usefull and needfull 1. He expoundeth the Stars and then 2. the Candlesticks 1. He expoundeth the Stars The seven Stars are the Angels of the seven Churches that is the seven Stars signifie mean and represent the Angels or Ministers or Officers of the seven Churches for it 's a thing ordinary to call Ministers Angels Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of Hosts In the Original it is For he is the Angel of the Lord of Hosts So Iudges 2.1 it is said an Angel of the Lord came up from Gilgal to Bochim the word in the Original is a messenger came up one particularly sent for that earand Ministers are called Angels 1. For Gods speciall imploying them about His holy things beyond others 2. Because of that their sanctified station to put them in mind that they should be in their conversation Angelical 3. To make them to be received as Angels by others that is the dignity due to them By Angels here is not meant some more eminent nor another in these Churches such as the Lord Bishop but by Angels we understand all the Bishops and Presbyters that were over these Churches 1. Because when it is said the seven Stars are the Angels of the seven Churches it speaketh of them indefinitly whether they be moe or fewer and he faith not they are the seven Angels of the seven Churches as it saith the seven Candlesticks are the seven Churches but supposeth that the number is not so exact in the one as in the other for if the number of Ministers were definite as of the Churches Why should the manner of speech be different nor saith it the eminent Angels of the Seven Churches but indefinitly they are the Angels of the seven Churches As Philip. 1. He writeth to the Bishops and Deacons supposing a plurality of such in one Town lesse than Ephesus or others mentioned here Therefore 2. It is not to be expounded of one man as if some one man in each of these Churches had had the preheminence because our Lord writing to some of these Churches and directing the Epistle to the Angel speaketh of them as moe As when He writeth to Smyrna chapter 2. vers 10. He saith Fear none of those things which thou shalt suffer Behold the devil shall cast some of you into prison that ye may be tried which must relate primarily to the Ministers in Smyrna and supposeth moe Ministers than one and that in directing the Epistle to the Angel of such a Church he understood the whole collective body of Ministers and Church-Officers that afterward He distributes in moe individual persons See the Notes there and on chap. 2. vers 24. where the Church in Thyatira is distributed in three 1. In these who are polluted Members thereof 2. In these who were free of these pollutions called the rest 3. In the Ministers who are stiled You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as distinct from the other two yet All in the plurall number 3. What is then to be understood by Angel of Ephesus and so of the rest we may learn from Acts 20.17 with 28. where Paul having the same businesse to do on the matter in recommending the care of that Church to some for preventing ills which He foresaw to be coming He calleth not One but the Elders of the Church of Ephesus and giveth not to One the charge or name of Bishop but to All of them He committeth it Therefore seing Paul comprehendeth all in his Sermon under that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. and would by writ as well as word done it we must so expound Iohn to do also though he write in a more obscure stile as best agreeth with this Prophecie For this Argument is sure These that Iohn wrote to under the name of the Angel of Ephesus and so of other Churches are these who have the oversight of and authority over these Churches But these are clear to be many Elders or Bishops Acts 20. c. Ergo c. Therefore take we the stile Angel to be collective i.e. to the Angels seing the stile as also the matter agreeth to all or Ministers of such a Church as suppose one were writing to a City governed by a number of Magistrates in an Aristocratick Government might it not be directed to the Magistrate of such a City and yet no particular person be pointed at but the whole be collectively understood and so we conceive it here Even as by one beast chap. 13. c. or head chap. 17. he doth expresse a Civil Government to wit of Rome before it was Monarchick so may he be understood to do by the figurative title Angel here though it be in the singular number Considering with all that the things charged on this Angel or required of him are such as agree not to one but to the collective body of Church-Officers together Beside moe Ministers there were than one in those Churches that is certain Either then they must be comprehended under the title of Angel or else taken in as contradistinguished from them with the rest of the Church But that will be found absurd that the Church and her guides should be some way contradistinguished and yet Ministers not to fall under that distinction for Stars they must be that is Angels or Candlesticks that is amongst the
who is a false Apostle and who a liar and they must judge what is scandalous in practice and so what is lawful or not otherwayes they can make no progresse in trial or censure for they must find such a thing to be an error or scandal and so not to be suffered in the Church 2. It hath reference to persons there is a Power in judging such and such persons to be guilty whereby they pronounce not only such Doctrine to be erroneous but such a Minister or person to be guilty thereof as is clear from the Text and so must judge what is proven or not and every thing tending to that as citing witnesses and parties hearing exceptions and answers c. 3. There is a Power of censuring a person found guilty These words thou canst not bear them c. thou hast them and sufferest them do import that as is cleared this having of them implying a fault which was that by their Authority such were not cut off from the Church which is the highest degree of ordinary censures for if it be a priviledge and benefit to be admitted to the visible Church and the Ordinances of Jesus Christ therein it cannot but be a high degree of censure to be cut off from both and yet this is implied here to be in the Power of these Churches and they cannot be conceived to have cutted off such from their society so as not to have had them or suffered them to remain therein but by this which we call Excommunication From which necessarily this followeth that not only the Church hath a Power of censuring but particularly of censuring thus by cutting off one from Church-membership and from the priviledges of the external Ordinances thereof this is called by our Lord Jesus Matth. 18 an accounting of one a heathen and a publicane 1 Corinth 5.13 a putting away of the wicked person from among them a cutting off of troublers Gal. 5.12 and Titus 3.10 a rejecting of them There is nothing almost more frequently and clearly held forth in Scripture than this both in Doctrine and practice The Lord hath furnished His Church with this Power to censure that He may preserve a Majestie in His Ordinances which appear to the most part but foolishnesse and weaknesse and that He may have weapons of His own kind to batter down the proud imaginations of Church-Members and revenge all disobedience as the Apostle speaketh 2 Corinth 10.6 for which cause he calleth it a rod 1 Corinth 4.21 and a punishment 2 Corinth 2.6 4. There is here a Power of ordering and making Laws of what concerneth the affairs of the Church as may be gathered 1. From this that they try Officers whereby it is apparent that the Church had her Laws in reference to the admission of Ministers before they could be accounted such and that these who were found by their trial to be liars should not be accounted Apostles or Church-officers otherwise Authority in the former respects would be maimed and defective 2. It may be gathered from this that they might conclude what was offensive and what not who was to be tried and upon what grounds when the trial was to proceed who and what was to be suffered in the Church and what not who might Preach and what might be Preached and in every thing that concerneth Doctrine Worship and Order according to the rule of the Word and the great end of the Ordinances to wit the edification of the People beside which there is no Church Authority any where it being a Power indeed but a Power given for edification and not to destruction 2 Cor. 10.8 and 13.10 This Power being exercised maketh decrees therefore such acts are called Act. 16.4 The decrees that were ordained of the Apostles and Elders and by Paul a setting of things in order 1 Cor. 11.34 And 1 Cor. 16. such were contributions for the poor orderlinesse for preventing of confusions in Preaching and Hearing calling of the people to Fasts as Act. 12.5 and 13.3 and Chap. 14.23 c. trying proving admitting or censuring of Officers and such like as in the Epistles of Paul to Timothy and Titus are clear The third thing we are to enquire for in these words is who are the proper and first subject of this Authority and Power And we Answer 1. negatively 1. The civil Magistrate is not the subject of this Power for they to whom Christ writteth these Epistles are the subject of this Power But the civil Magistrate is not the party to whom Christ writeth these Epistles as is clear and it can be alleadged by none Therefore it is clear that the civil Magistrate is not the subject of this Church Power Yet no question our Lord Jesus knew best to whom it belonged neither is it like when he accounts them to have Authority that he doth account them to have it from voluntary confederating for the time for he accounts their neglect of the practice of it to be a sin against the breach of their duty even as He quarrelleth with the Angel of Sardis for being defective in the Doctrinall part of his Ministery and He commendeth the Angel of Ephesus for his labour in Doctrine zeal and Discipline as duties equally belonging to the Ministery upon one and the same account And it must either be said that a Magistrate in his Election to be a Magistrate over a Church is necessarily to be qualified in reference to these affairs or that the Government thereof doth not belong unto him Or that one may be called of God warrantably to a Government over a Society and that in respect of things and persons of no lesâ—e concernment than the civil State and yet it not be necessary that he should be qualified in reference thereunto which is absurd 2. We say that it is not the body and community of the Church and People to whom this Power is committed which appeareth thus 1. By the same Argument these are the subject of this Power to whom Christ principally directeth His Epistles whom He commendeth for the exercising of this Power and reproveth for the ommitting thereof But these are Church-officers contradistinguished from the rest of the Church as appeareth not only by the common Inscription unto the Angel of the Church c. whereby they are distinctly considered but also Chap. 2. Vers. 5. where the Church is distinguished from the Angel in the threatning I will remove thy Candlestick c. which saith that what He had spoken in the former commendation of that triall did peculiarly belong to the Angel whom He considereth as distinct from the Church spoken of under the terme of Candlestick Also in the Epistle to Thyatira the Officers are especially reproved as appeareth from vers 24. But unto you I say c. that is the Church-officers to whom He had been formerly speaking and to the rest in Thyatira that is the members as distinct from them It is hinted also in the Epistle to Pergamos as the
bounds of the Catholick Church Then may Ministers act as Ministers without the bounds of their particular Churches because there is a proportionablnesse in respect of the extent of power betwixt Ministers in their particular Congregations and Apostles in the Catholick Church But it 's certain that the Apostles as Apostles did Preach to Heathens and engage them to Christ and enter them in the Church and that by vertue of their Apostolick Commission and Authority It will follow therefore that a Minister is not so bounded by his relation to a particular Church but that he may exercise Ministeriall powerâ— without the bounds thereof 3. If a Minister by that same Authority may Preach and administrate the Sacraments to others without the Congregation as to these within Then is not his Ministerial Authority confined to one particular Congregation But the former is true For the matter of Preaching it is not denied only it is said that they Preach not by Ministeriall Authority but as gifted private men Unto which we oppose 1. If a Ministers warning reproof invitation c. have equal weight with it in every part of the Church as it hath in his own Congregation Then must he Preach every where as a Minister because it cannot be denied but he hath in his own Church a Ministeriall Authority beside that which a gifted Brother would have But the former is true the Word by him hath the same weight as preached by Commission from and in the Name of Christ so that he may say We pray you in Christs stead be ye reconciled which another cannot do and the guilt of refusing the Word from him will be found upon the account of his Authority no lesse inexcusable than if the refuser were a member of his own Congregation And I suppose a conscience will not get a defence tabled for excuse upon this exception Beside the Minister hath Ministeriall Authority as an Ambassadour to conclude with them that receive his word and by the power of the keyes to pronounce pardon upon the termes of the Gospel in one Church as well as in an other and one may receive that word and rest on it as spoken by an Ambassadour and expect the ratifying thereof And if it were not so their consolation were exceedingly lessened and the Minister disabled from concluding the treaty as an Ambassadour which doth not agree with Christs end of sending Ministers which is the perfecting of the Saints and edifying the Bodie indefinitely Ephes. 4.12 And therefore may he as an Ambassadour act in these Ministeriall duties The considering of the second Branch will clear it more to wit thus If a Minister may administrate the Sacraments without his own Congregation Then must his Ministeriall power go beyond that relation because there is a Ministeriall power requisite for these which no gifted person whatsoever can assume But the former is true Ergo c. This minor is denied by some as being an unwarrantable practice yet being generally used by all it is thus answered That a Minister may give the Sacrament of the Lords Supper to one not of his Congregation because the bodie of the Church thinks good to admit them and therefore he may warrantably administrate it to them it being still lawfull to him in it self to consecrate the elements in his own Congregation But we reply 1. That a Minister may warrantably Baptize one who is no member of his Congregation and therefore neither of the former answers will weaken this Argument As suppose a Minister did encounter some heathen it cannot be denied but he might Preach the Gospel to him and upon his professed Faith and Conversion baptize him otherwayes it were now impossible to baptize and bring in a heathen which were absurd Yet could not that be done without Authority as is granted nor could it be done to him as to a Member of a particular Church because even after his Baptism it were lawfull for him to choose what particular Church he would joyn unto neither before that were he in capacity thereof nor could the Minister act therein by the Churches warrand because 1. The Church could not judge a person that is without that were not within their reach 2. Because a Minister might do this upon occasion where there could not be accesse to have any Church determination concerning the thing as suppose it were abroad on a journey as Philip's encounter was with the Eunuch Acts 8. yet can it not be said that upon the heathens proposing this question What doth hinder me to be baptized that it might be answered warrantably by the Minister it hindereth because thou art no Church member or my Church is not here to authorize me c. such answers would be uncomfortable to the man and disproportionable to Christs end It followeth therefore that the Minister as a Minister might baptize him and seal the treaty and so Authoritatively treat and Preach as a Minister seing Authoritatively he may seal it The former answer is therefore weak And 1. doth speak nothing at all to the case of Baptism Nor 2. to the administration of the Lords Supper out of his own Congregation seing it alloweth him power only to consecrate the elements there yet there can be no question but Authority to administrate the Lords Supper must be as broad in this respect as to administrate Baptism seing they are both seals of the same Covenant 3. If a Ministers power were peremptorily commensurable with his flock even in that case of the plurality of the Church their admitting of such a member the Minister could not be warranted to administrate to him because still notwithstanding that person continues to be no member of that particular Church nor subject to other Ordinances of Discipline and therefore according to the former grounds no such determination of a people could communicate Authority to a Minister by such an act as to make him use Ministerial power in reference to a person not under his charge if otherwayes he were not furnished therewith 4. These principles seem to be repugnant both to the commission and practice generally of all the Ministers of the Gospel For 1. They have one commission for all places and persons where they shall be called this maketh them to act as Ministers in one place and not in another 2. Their commission is to treat for Christ indefinitly and for the carrying on of His design without respect to this or that particular charge except in a subordinate manner so that by their commission they are constitute Christs Ambassadors Ministers and Stewards simply for the Preaching of the Gospel and edifying of His Body This saith they are but Ambassadors in reference to such and such a people and so consequently could not by His warrand close a treaty in His Name with any other 3. A Minister by his commission is absolutely set a part for the Work of the Ministrie so long as Christ hath Work for him if he continue faithful yea by vertue
of this his commission he is to follow the same Now by this suppose a particular Congregation to be dissolved or destroyed or suppose them to reject him that he hath no accesse to exercise his Ministrie amongst them In such a case he ceaseth to be a Minister and his commission expireth according to these principles so that he stands afterward in no other relation to Christ than any private person so qualified It doth also thwart with their practices it being acknowledged and practised almost by all ever since the dayes of the Apostles that Ministers might and did administrate Word and Sacraments Authoritatively beyond the bounds of any particular Congregation And although in the primitive times there was strict interdiction that no Bishop should exercise jurisdiction at his own hand within the bounds of another which was necessary for preventing of confusion and keeping of order yet was it never heard that a Minister might not Authoritatively Preach and administrate the Sacrament by the key of order in any part as he might be called yea it is not to be thought that the Ministers of particular Churches in their voyages to the Apostles or scatterings and otherwayes whereby they were necessarily withdrawn from their own particular charges that they did during that time abstain all Ministerial exercises because so it should prejudge the Church of their labours as Ministers during that time which is not likely considering that their help in the Ministrie of the Gospel is sometimes insinuated and acknowledged by Paul and they counted his fellow-labourers such as Aristarchus Epaphras and others companions and fellows both in Paul's sufferings and labours It is like therefore that their Ministerial acting cannot be confined to any particular place or Congregation Lastly This opinion would infer many absurdities As 1. A Minister could administer no Ordinance as a Minister and some not at all but in his own Congregation 2. Nor in it but to such as were of his own Flock And 3. If any other were present he should be the Ambassador of Christ to one and not to an other and that in the same message 4. Suppose a Congregation to want a Minister or that he be by sicknesse or otherwayes incapacitated from exercising of his Office By this ground they could have no Ministeriall act administred amongst them and so no Baptism or Sacrament nor yet have any benefit of a Ministrie more than if there were no such Ordinance 5. By this no particular Church might have Ministerial communion to say so in Church-ordinances together but such as private persons yea as heathens might have in the hearing of the Word 6. There could be no Ministerial communion and help amongst Ministers for so no Minister could supplie another more than a private person though Ministers as joynt workers in one Work be called in a special manner to have communion together 7. No Member how ever gracious being withdrawn from his own Congregation could be under any Ministeriall charge or have accesse to the Preaching of the Word as it is a treaty by an Ambassador or to any Sacrament for himself or his which is hard considering that it is the same Master and the same house and seing often occasions may draw men abroad where the Ordinances are this would make them in a great part to be strangers even within the Church whereof they are children 8. No Minister might Authoritatively reprove any offending brother not of his own Congregation nor censure such as did not willingly joyn howsoever scandalous which is contrary to the practice of Ephesus as already hath been said Neither would this bring in confusion or the making of the particular priviledges of a Congregation common more than is allowable because this pleadeth not for an arbitrarinesse in the exercise of this power but that there may be a power to be exercised for edification when it shall be called for Neither will it hence follow that a Minister Elder or Deacon may thrust himself in to the exercise of Jurisdiction in every place because they are Officers of the Catholick Church because 1. This only saith that he being called orderly by an opened door may exerce his power in one place and Congregation as well as in another 2. Because ruling belongeth to the power of Jurisdiction which beside instalment in an Office doth require other things to concur with it before it can be exercised Preaching and administration of the Sacraments are done by the power of order and by vertue of the Office as such Hence a Minister might Preach to Heathens without the Church and Baptize in due order because he doth that as a Minister yet could he not censure one such till he were a Church member and untill there were some orderly way of trying judging censuring c. by a Church Judicatory setled because the exercise of this power doth require more than the being of an office And therefore even the Apostles who did thus preach and administer the Sacraments yet neither judged these that were without at all nor these that were within when they acted by ordinary rules except in the way of orderly proceeding Therefore Acts 15. Paul found it meet to go to Ierusalem to a Synod for deciding of some things by this power of Jurisdiction although still by his Doctrine he was Authoritatively condemning the Errour which sheweth that there is more required in the one than in the other And in that practice the Apostles gave a precedent to Ministers whereby to be directed in ordinary cases because in it they did follow ordinary rules common with them to all Ministers and did not act as extraordinary Apostles for so one was equally sufficient for deciding of the matter as all were but in this a copy is given how the Church is to walk in such cases ordinarily The last thing which we are to enquire into is If this relation betwixt a Minister and a particular Congregation be such as the Church for a greater good to the whole bodie may not loose it and call one serving at one particular Church to fix and serve elsewhere upon supposition that it may more further the good of the Whole Church Answ. What is already said doth make way for the answering of this which we shall comprehend in these three Assertions Asser. 1. No Minister ought to dispose of himself at his own private arbitrement to the prejudice or dissolution of a tye betwixt him and a particular Congregation that is orderly and legally settled For first no Minister being free of such a relation ought to dispose of himself arbitrarily as was said in the close of the first Chapter much more being under a tye and particular relation 2. It 's a generall to all 1 Cor. 7. Let every man abide in that calling wherein he is called but especially Ministers are to walk by a singular call even in reference to a particular Charge so as it may be the Flock over which the Holy Ghost hath set
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
as between a man and his own wife there is but one Mother bringing forth and all visible Professors who were either liable to Heathenish persecution or antichristian in any part of the world they are Children of this Mother Gal. 4.27 and seed of this one woman which sheweth she must be one all the Prophets and Ministers wherever they serve they feed this one Woman and are appointed for that end as is clear vers 6. all professing Christians who possibly belong to no particular Congregation are of this Church for they are not of any particular Church and yet cannot be without even the visible Church but in that respect have a Mother This Church is the Church that the twelve Apostles and all their successors adorn vers 1. and if that be not there can be no solid exposition of the 11. Chap. and of this neither can the Church be considered in this universall notion as a genus which is but a philosophick notion as one might apply the notion Woman Mother or House to all women mothers and houses because that is a genus including notionally all that kind Nay it must be no universal integral as the world is not a genus to all Nations or persons in it but doth comprehend them all as parts under it self as the whole and it is constituted of all these for all visible Professors are Members of that Church as parts thereof as all men are of the world Beside what sense is it to say that a genus which is an ens rationis should suffer flee be more or lesse visible have seed be fed c. These things prove it clearly to hold out the Catholick visible Church as an integral body and society whereof all particular Professors are parts Neither hath this been accounted strange Doctrine in the Church for before Christ this Church was one and if after His coming her unity were dissolved Then she were not the same Church or Woman but many Churches or Women that one were many the primitive times knew no mids But the Church and these that were without the same who were baptized were added to one Church Acts 2. ult 1 Corinth 12.13 c. And these who were rejected were cast out of this one Church Ioh. 2. Upon this ground all the Apostles but fed one Church when they fed Christs Lambs any where Upon this the generall Councels are founded and there is nothing rifer and more ordinary than such phrases as the unity of the Church the praying for the Church c. renting of the Church persecuting of the Church c. mentioned both among the Fathers and later Divines yet none will think that any particular Church is meaned or that the visible Church is not intended Hence the Novatians Donatists and others of old and the Anabaptists of late have been by all the Orthodox branded with this that they rent and separated from the Church which certainly can be understood of no particular Congregation and how often is the seamless coat of our blessed Lord spoken of thereby to shew how they conceive the unity of the Church visible which ought not to be rent being by Him appointed to be one intire peece yea this form of speach is not abhorred by many judicious men of the congregationall way and judicious Ames whom the Learned Hudson citeth is expresse for a Catholick Church that is integraliter universalis We will find also the most solid writer Cobbet of New England assert it and own that â—s a principle destructive to rule Antipedobaptism Chap. Sect. 5. at the close so doth Cotton Cant. 69. and Robotham appositely maketh the Garden Chap. 6.2 to be the Catholick Church and the Gardens to be particular Churches comprehended under the same and as parts thereof though all these and the Catholick Church be not in themselves different parties but she existeth in them as the world existeth in particular Nations and Persons There is no reason therefore to brand this as a principle of Popery and this being both the universal judgement and practice of all Divines hitherto to account the visible Church to be one The expressions that are in their writings are to be interpreted thereby as being intended against the Popish catholicknesse which we also oppose and the following words in our hands do destroy and they dispute that the Catholick Church is not visible that is either not glorious and of great extent or not of necessity alway to be seen or acknowledged as such Therefore say they she is visibilis though not alway visa but they do not contradict this that the visible Church hath an unity in it and is one body although many of them do account that to be the Church but improperly and the regenerate Elect only properly to be the Church and this is as much against particular Churches as this generall Church because they look upon the invisible Church as that which is the object of many promises applied by Papists to their Catholick or rather their particular Church absurdly and there is odds to say the Catholick Church is visible as they understood it and to say the visible Church is one which is the thing we plead-for 2. We gather that this Catholick Church is the first Church and Fountain from which all particular Churches do flow and of whose nature they do partake for she is the Mother and they are the seed which doth demonstrate the same she is the travailing Woman and they the birth brought forth and exalted and they are Churches as they partake from her and are of that same homogeneous nature with her This first Gospel-church in which the Lord set the Apostles as it were travaileth and begetteth moe and as the Prophet saith Isa. 49.20 when the place of meeting becometh too narrow then is it sub-divided as diverse branches spring from one root and when it encreaseth in number or distance accordingly this springeth out still the broader as branches when they extend themselves from the root or shut forth new branches yet is the root still one or as a familie encreasing must have diverse beds and possibly diverse tables and diverse rooms yet still is the familie one and the mother of the rest so is it here so the root is first and beareth the branches and not the branches the root which would be inferred if particular Churches were first Thus one is entered into the Catholick Church as to the Mother when he may be no member of a particular Church and if we will look at the properties and adjuncts that are attributed to the visible Church they will still agree primarily to the Catholick Church as to have good and bad in her which can hardly be said alway of all particular individuall Congregations and when the Churches condition is reckoned pure or impure quiet or persecuted few or numerous it respecteth principally the Catholick Church and goeth upon consideration thereof which sheweth that the Church so considered is most essentially the
Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all
the Churches in Iudea so Corinth takes in Cenchrea c. 2. Consider those Churches as once given to Idolatry Ephesus was famous or rather infamous for that Acts 19. yet now Christ esteems them all Churches bestows an Epistle upon them holding out 1. His love 2. The power of His Grace and Gospel 3. The soveraignity and freenesse of His Grace breaking in on the kingdom of sin and Satan amongst them and that Christ can winn in Churches to Himself out of the most profane heathennish and Idolatrous cities and people 3. Consider These cities are respected by Christ and it 's not because they are cities but because they are Churches that which makes them to be preferred before others is the Churches in them And this is it that maketh places carry respect with Jesus Christ more than all the glancing victories and glory of the world 4. Consider them as they are some of them more some of them lesse yet none of them are called lesse or more Churches Ephesus where were many thousands is but a Church as Smyrna and other lesser towns are the reason is the Scripture goes not upon multitude and external considerations of that kind but upon the unitie that is among Ministers and Officers which is not astricted to one particular Congregation and where it is it makes an union among many as amongst few and amongst few as amongst many 5. Consider That the number of these Churches is according to the places where they were fixed and where the members did inhabit which shews that Parochial marches by bounds or towns in convenient lying is not unsuitable but consonant to Scripture wherefore the Church of Ephesus or of any certain place includeth all the Professors living there they are accounted of that Church and no other as providence hath put them together and the Churches are divided as they live sundry No indweller of Ephesus is accounted of the Church of Smyrna or contrarily order in this being well consistent with the Gospel and as we will not find mention made in Scripture of two Churches in one place what ever the number be save when they are after subdivided as 1 Cor. 14. So we will not find any Saint spoken of as belonging to any Congregation but as they dwell and the Church at such a place and Saints of such a place are still taken to be of a like extent 6. Consider Some of them were more corrupt others of them were more pure yet he writes an Epistle to them all some hath a name that they are living when they are dead some are fallen from their first love some have in them those that hold the doctrine of the Nicolaitans some are luke-warm c. Yet they are all of them owned as Churches and written to 1. Because our Lord looks on them as having that which made them to have the essence of Visible Churches and in so far He gives them the name though many defects were in them and therefore intitles them so He stands not to give Laodicea the title of a Church to Him which many it may be would scarcely count worthy the name of Christians 2. Because our Lords way is not at first to give up with Churches and Persons who are joyned to Him in Church-relations but to presse upon them to be forth-coming to their obligations He sayes not ye are no Churches but reckons them Churches and on that ground founds His promises threatnings and directions and gives them reproofs for what is wrong and His advice to amend the same an excellent way of dealing to have Churches answerable to their obligation and not to cast them off Rejection is the last thing used when neither threatnings promises reproofs nor directions have place to do them good And we may say it on the bye it is Christs prerogative to remove Candlesticks and dissolve ties between Him and Churches 7. Consider These Churches as they are now comparing them with what they were once Golden-Candlesticks now dens for Mahomet the Godhead of Christ once written of to them now trampled on Which shews 1. How doleful a thing it is to despise warnings 2. To what a hight Churches defection may come to when there is not a healing in time when falling from the first love is not taken heed to it may come to make a Church no Church These Churches were once as glorious as ever Glasgow was and more Paul writing to sundry of them and here Iohn to them all yet for contempt of the Gospel God breaks the stayes of beauty and bands and they are no Churches to Him Tremble to think upon it 8. Consider That Iohn now in prison writes the Church is obliged to Iohns imprisonment We now have moe writings by the Apostles Epistles from their prisons than we have from their liberty God making this good use of mans malice 9. He repeats his commission not only in generall but to every Church as their peculiar message was that he might bear out his commission in his dealing with them and that they might know the warrand they had to hear him Neither Ministers ought to speak or people to hear except they be warranded there is an unwarrantablenesse in hearing as there is in speaking Prov. 19.27 And people would make conscience in hearing that it be not done indifferently and there would not be indifferent accesse for all to Preach nor for hearing but as the Lord warrands LECTURE VI. Vers. 12. And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14. His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brasse as if they burned in a furnace THe second circumstance or step of the first part of the Vision is what Iohn did vers 12. or his carriage when he heard the voice spoken of before vers 10. I turned to see the voice that spake a voice is not properly the object of sight but it 's two wayes to be understood 1. Either Iohn turned him that is gave pains more clearly to perceive and understand that which was spoken for seeing in Scripture is often so taken for a more clear up-taking and understanding of a thing and so the meaning is Iohn having heard the voice behind him he lends to his ear to take it up better Or 2. It may look to Iohn's desire to see him that spoke and so he turned not to see the voice but the speaker and on the back of this the heavenly Vision is represented to him And being turned I saw seven golden candlesticks Follows what Iohn saw upon his turning about he gets this Vision Folks that go about the use of the means seriously minding edification they readily profit
such Church-priviledges Thus both stock and branches are holy and no otherwise Rom. 11. Which lets us see 1. What respect Jesus Christ hath to His Churches and Ministers 2. That the Scriptures way of expounding it self is to expound one place by another one verse or phrase darkly set down in one place by an other more full and clear in an other place 3. Particularly how to expound the word are or is the seven Stars are that is they signifie and represent a word often used Gen. 41.26 The seven good kine are seven years c. So the Lamb is the Passeover and Mat. 26.26 Take eat this is my body This cup is my bloud c. which expressions hold out no Transubstantiation or transmutation or turning of one substance into another more than what is said here imports that the Ministers were transubstantiated in Stars or the Churches in Candlesticks or contrarily But it is a mysterious and Sacramentall way of speaking to set forth the thing signified or represented by giving the name thereof to the signe which represents it And this is in many places to be adverted unto Concerning a Calling to the Ministerie and clearnesse therein THis command of writing was particularly set down vers 11. Here again it 's renewed and afterward Chap. 2. and Chap. 3. is seven times repeated with respect to every Church he writes unto which certainly is to shew of what concernment clearnesse of a Call is and that both in generall and particular and is done amongst other reasons for this end to clear â—ohn in his Call and to warrand the People in their receiving of his Message From which we may gather this That a Minister that taketh on him to edifie a Church in the name of the Lord had need to be clear of his Call thereunto from the Lord it 's not the generall that we now insist on to wit that there is such a peculiar Calling or that none but the Lord can authorize for it but it 's especially concerning that clearnesse which every Minister ought to have in his Call that with holy boldnesse he may go about the work having peace in himself what ever he may meet with in it as one who hath not run whereas the Lord did not send him Ier. 23.21 That this is exceedingly requisite to a Minister we suppose will be out of question to all who know that Ministers are but Ambassadors and so for them to want clearnesse of the Lords Call is to be uncertain whether they have a Commission or not and therefore they who look not to it can neither have that confidence of the Lords owning them or accepting of them in their duty except there be some satisfaction herein to wit that the Lord hath sent them or doth send them It will be a pusling question to many one day Man who made thee a Minister Who gave thee Commission to treat for Christ And although others may have peace in the use-making of such a mans Ministery yet himself can have none he being ever lyable to this question Friend how enteredst thou hither and how obtained thou this honour Doubtlesse from the defect of this tryal it is in part that many thrust themselves into the work at first whose after-carriage and way proves them never to have been sent â— which they durst not have done had they walked by this rule of waiting for a Commission thereto And on the other hand some really called to the Ministery are yet kept in a kind of bondage both as to their duty and their peace because it 's not clear to them that it is so for although the being of a Minister and his Calling simply depends not on his clearnesse of his Call as the being of a Believer doth not necessarily infer that he must know himself to be a Believer yet no question as a Believers particular comfort depends on the clearnesse of his interest for which cause he should study it so a Ministers confidence and quietness in his particular Ministry doth much depend on this that he be clear in his Call to be a Minister for which cause they who look there-away or are entred therein would humbly enquire for nothing more than this that they be clear that they have Christs Commission for their engageing And although it be impossible to be particular or fully satisfying in this so as to meet with all the difficulties that may occurr but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof Yet having this occasion here which is also frequent in this Book we may once for all say a word in the generall to what may give a Minister clearnesse in his Calling which we may take up in a five-fold consideration 1. Of a Ministers Call to that work in generall 2. To a particular People 3. In carrying a particular Message to that People 4. What is required of him as to writing for the benefit of the Church 5. And what respect People ought to have to Gods calling of a man in their hearing and reading For the first we say 1. That Ministers would soberly endeavour satisfaction at their entry if they be called to that work or not and begin with that This is certain that it 's not indifferent whether men betake them to this Calling or an other for God hath not indifferently dispensed His talents nor hath He left men to that liberty to choose as they will but willeth them to continue and abide in that calling whereto they are called and not which they have chosen themselves yea that a man have some knowledge or affection to that work of the Ministery will not prove him to be called although all that is externally needfull for his promoving therein did concurr for that will not prove a Call to an other Charge or Trust and so not to this and no question it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church many may desire the office of a Bishop and be approven of God in their look there-away and yet indeed never be called of God actually to it as experience may confirm Secondly When we speak of a Call in any of the former respects it 's not to be understood that men now are to look for an immediate and extraordinary Call as Iohn and the Apostles had That were as unwarrantable as to look for an extraordinary measure of gifts such as they were furnished with and that in an immediate way but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call for so it required so Ministers and ordinary Office-bearers that are called in a mediate way would seek for such evidences as mediately may satisfie them for the mediate calling of the Church according to Christs Ordinance is Christs Call as that more immediate was and therefore Act. 20.28 and elsewhere these Elders and Pastors of Ephesus who yet no question had but such a Call
these Gifts are seing as the impulse hath alway the Gifts with it so we may gather the impulse from the Gifts 2. We say that where other things concur not no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply upon the grounds formerly given yet 3. A distinct native sanctifying impulse may be a Call to use means and to wait on in Gods way for attaining of fitnesse in a submissive manner seeking rather to know what God intends than as being absolutely determined in respect of the end 4. Although Gifts singlenesse of heart and an impulse concur together yet will not these constitute a Minister though they may evidence a Call to the Ministery and warrand one to step in when a door is opened to them because neither of these do include an Authoritative Commission for him to treat although they do put him in a capacity to be sent as an Ambassador of Christ when he shall be Authorized Hence it is that in the case of Deacons Act. 6. who are by Gifts fitted for their Office and of Bishops Tit 1.7.8 and 9. who are in the respects there set down to be found qualified for their imployment yet is the Authoritative ordaining of both mentioned as that which did constitute them Officers in these respective stations Lastly we say that yet this impulse when all concur with it may have its own cumulative weight for the strengthning of one that hath it to the undertaking of this Charge when the Lord in His ordinary way opens the door unto him To shut up this part of the discourse we conceive that it were usefull to the Church and conducing exceedingly for the clearing of Entrants to the Ministery that there were some choice and way of tryall both of such as might be presently found fit to enter the Ministery and also of others that might be advised to study in reference thereunto and that it might not be left unto men themselves alone whether they will offer themselves to tryall in reference to that Charge or not For so many may and no question do smother good Gifts which might be usefull thereby prejudging the Church thereof who by this grave convincing and ere it fail Authoritative way might be brought forth and would more easily be made to yeeld thereunto when the burthen thereof were not wholly left on themselves whereas now partly from shame and modesty partly from custome and undervaluing of the Ministery none ordinarily who otherwise have a temporall being or any place do betake themselves to this Calling and it 's hard to say that either none such are gifted for it or that such Gifts should be lost And by this on the other side we suppose that many who do now design themselves to the Ministery because none but such as take that way are called thereto would be ashamed to thrust forth themselves and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers whereas now she is almost confined in her choice to a number that give themselves or at most are designed by their Parents or possibly constrained by necessity to follow such a study It 's true this way the Lord may provide His House and may so engage those whom He minds to make use of yet certainly it looks not so like in an ordinary way for attaining of edification as the other and considering that the Church as such is one body and so ought to make use of every member and any member as may most conduce for the good of the whole body There is no question but the Church might call a member upon supposition of his qualifications to tryall and being found conform to what was supposed might appoint him to the Ministery and that member ought to yeeld to both from that duty that lyeth on every member in reference to the whole body which is to be preferred to any particular member's interest and this without respect to mens outward condition or place providing their being imployed in this station may be more usefull to the Church and the edification of Christs Body than their being imployed in no Calling at all or in any other Calling This being also to be granted that some men may be so usefull in and fit for publick civill Callings as that thereby the Church may be benefited so far that it will not be meet in every case and in every person to use this power yet such extraordinary cases being laid aside no doubt ordinarily it were usefull And seing all Incorporations and Commonwealths have this liberty to call and imploy their members without respect to their own inclinations so as it may be most behovefull for the good of the Body this which nature teacheth and experience hath confirmed in them cannot be denied to the Church which is a Body and hath its own policy given to it by Jesus Christ for the building up of it self This way is also agreeable to Scripture and to the practice of the Primitive times none can say that the Church did not choose her Elders and Deacons and other Officers out of all her members indâ—fferently as she thought fit Act. 6. seven men fitly qualified are to be looked out amongst all the People so in Pauls practice through the Acts and in his directions to Timothy and Titus such only are not to be chosen who offer themselves to it but indifferently such as may be best qualified are to be enquired for and when found what ever they be to be called and ordained to the Ministery By all which it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery and also that shuning or repining to enter the Ministery in any person found qualified for it and thus called to it hath never been supposed as allowable by the Apostles but it was looked upon as a duty for those that were so called to obey as it was the duty of others to enquire for such To this also may that exhortation of Peter relate 1 Epist. 5. Chap. and 2. vers Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly c. whereby it would seem that he is pressing obedience from those that were called that willingly they should undertake the oversight of Gods flock Which words if well considered would pinch exceedingly a tender Conscience of any man if a Call were thus pressed upon him And indeed if it were at mens option arbitrarily to refuse such a Call the directions that are given to People and Ministers for searching out calling and ordaining such were to no purpose for thus they might all be frustrated We do not say this to prejudge the laudable way of training up Students in reference to this end it seemeth that even amongst the Iews these who were to teach the People were numerous and as it were in Colledges trained up with the
Prophets and these who were able to teach them The Apostles also were not defective in training of young men in reference to this which shews the laudablenesse of that way And although the main part thereof be not to be placed in Scholastick debates yet is training necessary which in the meanest Calling is found usefull and therefore not justly to be denied here We would only say 1. That there would be some choice made in the designing of Youths for that Study so that in an orderly way some might be so trained and not have liberty otherwayes to withdraw and others timeously advised to look to some other imployment 2. We would not have Elections bounded and limited to that number so as either any whosoever thus trained up might certainly be supposed as capable of being Ministers or as if no Congregation or Presbytery might fix their eye upon or give a Call unto any other This way of calling was long continued in the Primitive Church as we may see in the example of Ambrose who being a Senator and President although not yet Baptized neverthelesse because of his known ability piety and prudence was unexpectedly and unanimously called to be Bishop of Millan and notwithstanding of his great oppositnesse thereto was at length so pressed as he was made to yeeld and after proved a notable instrument in the Church of Christ. And it 's remarked that the good Emperour Valentinian did exceedingly rejoyce when he heard it blessing God that had led him to choose one to take care of bodies who was accounted fit to take care of souls Theoderet Hist. lib. 4. cap. 6. The like is recorded by Euagrius Hist. lib. 4. cap. 6. Of one Euphraimius who while he was Governour of the East was chosen to be Bishop of Antioch which the Author calleth sedes Apostolica This is also the established Doctrine of our Church in the first Book of Discipline in that head that concerneth Prophesying and interpreting Scripture whereof these are the words Moreover men in whom is supposed to be any Gift which might edifie the Church if they were imployed must be charged by the Ministers and Elders to joyn themselves with the Session and company of interpreters to the end that the Kirk may judge whither they be able to serve to Gods glory and the profit of the Kirk in the vocation of Ministers or not And if any be found disobedient and not willing to communicate the Gifts and special graces of God with their brethren after sufficient admonition Discipline must proceed against them provided that the civil Magistrate concur with the judgement and election of the Kirk for no man may be permitted as best pleaseth him to live within the Kirk of God but every man must be constrained by fraternal admonition and correction to bestow his labours when of the Kirk he is required to the edification of others Which if it were zealously followed might by Gods blessing prove both profitable and honourable to the Church To say something to the second head proposed to wit of a mans clearnesse to the Ministrie of a particular Congregation we suppose that this also is necessary for his peace seing there is no reason that men ought arbitrarily to walk herein but accordingly as they are called of God to one place and not to another therefore we see that in Iohn's commission the general is not only expressed but particularly he is instructed in reference to such and such particular Churches and according to this we see in the History of the Acts that some were ordered to Preach in one place and some in another and Acts 13. Paul and Silas in their leaving Antioch and going to the Gentiles were not only called by word but confirmed and authorized by the laying on of hands and we doubt not but this general also will be granted For helping to clearnesse therein The former general rules are also to be applied with special respect to the particular case As 1. It is to be tried if the Gift be not only suitable to edification in general but to the edification of that people in particular so that if when their case dispositions qualifications c. and his gifts disposition and other fitnesse both in reference to his publick Ministrie in Doctrine and Discipline as also to his induments in reference to his private conversation yea their very corruptions and infirmities being compared together If I say such a man may in well grounded reason be looked upon as qualified for the edifying of such a people In this comparison also respect would be had even to the more publick state of the Church so as a mans fitnesse would not only be tried with respect to the Congregation it self but with respect to other things 2. This fitnesse would be found and determined to be so by these whose place it is to try Gifts even in this respect 3. The trysting of providences is to be observed as the rise of the Call if it proceed from no natural or carnal end if no other door be opened elswhere to him who is called he may the more warrantably step in there if no probable settling of that Congregation appear otherwise than by him so as his refusing might occasion a detriment to that place If things look so as he have an esteem without prejudice in the hearts of that people so as he may probably expect to be looked on as a Minister and to have the Word without prejudice received fom him in that place also if without carnall respects his heart be made to incline that way or if unexpectedly and over many difficulties the people have pitched on him and adhered to him These and such like may have their own weight so as to help to gather this conclusion That probably such a mans Ministrie may be useful and profitable in such a place Neither is the advice of sober and unbyassed men Ministers and others to be neglected seing often they may see more in a mans particular case nor he can discern himself and that is oft found to be a mean made use of by God for manifesting of His mind in such cases Again if there be any competition of places so as one be sought by moe Congregations at once the cafe is here somewhat different supposing the man to be equally fitted for several places otherwise greater suitablenesse to the one nor to the other where it is palpable doth cast the ballance In deciding what to choose in this competition there is much need of singlenesse and deniednesse to all outward and carnal things both in him that is fought and in them who seek and in all others interessed this being a great ill to suffer carnalnesse and contentions to steal in even in persuit for a good Minister Neither is there great weight to be laid upon prioritie or posterioritie in the applications that are made the matter it self and causes which may be given for the last and for the first can
to our spirituall edification it being of no lesse concernment than the other And if these things were observed in writing reading and hearing respectively as they may be applied in cases the Church of Christ might be preserved from many Errors and offences which by this liberty is occasioned and many persons saved from much hurtfull and unprofitable labour both in writing and reading LECTURE 1. CHAP. II. Vers. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tried them which say they are Apostles and are not and hast found them liars 3. And hast born and hast patience and for my Names sake hast laboured and hast not fainted FOlloweth now the particular Epistles to the seven Churches wherein our Lord maketh them know how privie He is to their actions ill or good commending the one and reproving the other with some promises and threatnings intermixed There are some things common to all these Epistles some things peculiar to the Churches He writes unto as they are commended only as Philadelphia and Smyrna or discommended only as Laodicea or somewhat of both as the other four 1. It 's common to all to have their Epistles agreeing in the form though different in the matter As 1. to be divided in an inscription comprehending the party to whom and from whom 2. A narration or body comprehending the particular message Christ sends to them 3. A conclusion comprehending some promise to the over-comers and an advertisment to all hearers to profit 2. All are directed to the Angels or the Ministers of the Churches and not to the Churches themselves immediatly though the first direction Chap. 1. vers 11. be to them And in the close of every Epistle it 's said what the Spirit saith to the Churches If any ask how the Churches and Angels or Church-guides are so indifferently and promiscuously named Answ. For these reasons 1. Because the Church and the collective body of Officers are so exceeding neer of kin each to other and in their interests so interwoven that in the Scripture phrase to write unto the Church and to write unto her Officers are one as to tell unto the Church Mat. 18. and to tell unto the Church-officers are one 2. Because the Church is virtually comprehended to speak so under her Officers who are not only the special members but also the representers of that body and and as one writing to an Incorporation or Burgh and directing his letters to the Magistrate thereof may be said to write unto the Burgh even so it 's here for though Ministers in respect of their Authority and Administration of the Ordinances do not represent the Church but Jesus Christ whose Ambassadors they are yet in respect of their united way of acting together and their sympathizing with all the members and their joynt interest in all the affairs belonging to the members and the reciprocall sharing that is between them and the members of all good or evil temperatures they may well be said to represent the Church whose servants they are for Christs sake even as the Magistrate acting in his duty representeth God yet in some sense also may be said to represent the people 3. Because there is ordinarly a great sutablenesse and likenesse between the Minister and people of that Church whereof he is Minister he lukewarm and they are lukewarm he lively and readily it is so with them as we will see in all the seven Epistles following and therefore the writing unto and describing of one doth by consequence include both especially considering that whether the Churches estate be good or ill the Minister hath much influence on it and therefore both in reproofs and commendations the first word is directed to him 4. Because the order Christ hath instituted in His Church doth so require he reveals not His mind immediatly to the people but first to His Ministers and by them to the Church for our Lords way is orderly so as may prevent confusion in His Church which is done not by putting it in the hands of people but by putting His Ministers to it in these things which concern their station and these being such things as belong peculiarly to Ministers to be amended in the Epistles therefore doth He particularly direct it to them 3. All the titles given to Christ are for the most part taken out of the Vision chap. 1. only they are chosen and pitched on as may best serve the scope of every Epistle as the Lord is to discover their case or accordingly to threaten or promise the title is wailed which is most sutable to that end as here Christs presence care and soveraignty over His Churches and Ministers are laid down when He is to discover a secret fault in them and to threaten the un-churching of them for it there being ordinarly in every Epistle two titles one respecting the case of the Church writen unto the other the promise or threatning which is annexed and therefore are they upon the matter often in plain tearms resumed in the close of the Epistle which may give some insight in the meaning of them 4. It 's common to them all to begin with this word I know thy works that so there may not only be an evidence of Christs God-head but also to remove all exception which might be made against His testimony We take it to look ordinarily not so much to His approbation as to His Omniscience simply because it is indifferently made the ground of reproof as well as of the commendation and therefore is used in the Epistle to Laodicea where no commendation is given For more particular use-making of these Epistles Consider 1. the immediate scope of them which is to stir up the seven Churches according to their severall conditions to hold fast what was right and to amend what was wrong having in them the discovery of the then estate of those Churches and some warnings sutable to that end and so they are not in a Prophetical way primarily to represent particular Churches in ages following Yet 2. Are they useful in a special manner to other Churches being doctrinally applied to their case as the Lord applieth the words of Isaiah 29.13 Matth. 15.7 Hypocrites well did Isaiah prophecie of you c. while as Isaia's words do principally respect the people in his own time yet may they be applied to all Hypocrites in such a case as if it had been intentionally spoken of them so may it be here in the application of them to particular Churches in the like cases yea to particular persons according to the common close He that hath ears to hear let him hear c. And the Epistles may be so much the more usefull in application than other
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
these were 2. That would not attain the scope proposed here which is in part the recovering of the offending party therefore saith the Lord of Iezebel vers 21.22 I gave her space to repens and doth threaten her but conditionally which sheweth that He meaned no such extraordinary off-cutting of them It remaineth then that it must be the exercising of an ordinary Authority and Government and therefore such must be in the Church The second thing to make out the Argument is that this Authority and Power in the Church is distinct and independent from any civil Government which from the Text may thus appear 1. The subject is distinct to wit Church-officers 2. The object is distinct to wit the Church and the members thereof alone and as such it is not the inhabitants of Pergamos and Thyatira but the Church-members that are under the same 3. The matter falling under that cognition is distinct to wit that which is hurtfull to souls as the seducing of Christs servants and scandals considered as such 4. The censures inflicted are different to wit no civil mulct upon estates nor punishment upon bodies nor cancelling of the freedom of their Burgeships in Towns or such like but seclusion from Church-priviledges and membership 5. The end is distinct to wit the reclaiming of the party offending and the bringing of them to Repentance and the preventing of soul-hurt to others and the vindication of Christs name 6. The manner is different there is no externall Pomp nor Power or force in the mannaging thereof such as is in civil Governments for that is not here conceiveable considering the afflicted and persecuted condition of these Churches but the sword of the mouth and triall and censures And 7. They differ in their rise civil Power being derived from Superiors to Inferiors but this hath no rise or derivation from any civil Power although for the time these Cities and Nations wanted it not but did arise from that intrinsick oeconomie and power which accompanies the very being of a Church and which by Christs appointment doth reside in such a number of persons considered as a Church which did not reside in other inhabitants of the same Towns nor did in these before this their Church-state 8. The account upon which this Government doth consider persons and actions is distinct from the civil men are not considered as men nor as in-dwellers in such and such Places oneâ—y but as Christs servants and actions are not considered either as profitable or hurtfull to men simply but as profitable or hurtfull to their spirituall estate And therefore it is seducing of Christs Servants and as such the deeds of the Nicolaitans and Iezebel are to be taken notice of by it 2. We say as it is a distinct Government from the civil so it is independent as to it and if the former be true that there is an Authority and Government included here and in the former respects exercised as distinct from the civil power then in being it will also necessarily follow that this Authority was independently exercised in reference to that civil power For 1. There is no derivation of this Church-power from that civil power as is said Therefore it cannot be dependent on it seing it neither did nor could derive it And although some except as was hinted that there may be a power in Fathers Husbands and other such natuâ—rall relations over Children Wives c. which yet is dependent on the Magistrate yet suppose that by the law of nature Parents did combine in one Society and Government among themselves as a Church doth and in that case had a distinct Government could that Authority and Government be accounted dependent Seing no Superior Authority could marr them in the exercise of their power without injustice more than a Magistrate can marr a Father in the exercise of His Authority towards his Children when he doth it justly So this Church-power not being a personall priviledge but belonging to her as a body and Society of many members combining together having that by the law of nature as is granted and we adde if Jesus Christ allowed them she cannot therefore be marred 〈◊〉 any Authority in the exercising of that Government what ever injust violence may do 2. It appeareth to be independent in this that there is a Church-government among Christians even when Magistrates were setting themselves to undo the same If then Government be necessary to the Church and yet it be so ordered in the Lords providence that civil Government may be for hundreds of years enemies to the Church as was in these Primitive times Then it will follow that the Church-government and Authority is not placed in the Magistrate or civil Governours because in that case either she should have no Government at all which by these Epistles will be found false or she must have a Government and Authority destructive to her which is contrary to the end thereof or in the last place her Authority must be independent save of Jesus Christ alone and if it were not so considering now that these to whom Christ writeth were not civil Magistrates there had been no such accesse to expostulate with them for their ommission if they might not have acted independently on them 3. It may appear thus that if the civil Magistrate cannot repeal by his Authority any of their sentences then is their Authority independent as to him Now suppose a Church justly to degrade or depose a false Teacher or to cut off a rotten member could any Magistrate by his Authority continue that man to be a Minister or that member to be a Church-member what ever violence might do Suppose some Emperour as in some cases Iulian did had taken the recognition of Ephesus sentence against these false Apostles and had declared it null would not still their sentence have stood in force notwithstanding Or suppose Pergamos or Thyatira had cut off Iezebel or the Nicolaitans from their Society could any civil Magâ—strate Heathen or Christian have enacted them to be continued Church-members And this doth not only flow from the injustice of the matter for suppose a Proconsul had justly degraded some Judges of Ephesus and the Town of Ephesus had justly casten out some members from their Society yet by the Emperours interposing his Authority as the supream Magistrate both might have been fully restored though injustly so as they might have been really again Magistrates and Burgesses of such a City which cannot be said in this case No Emperours Authority could have constitute such though injustly to have been Officers or members at all of these Churches The difference then I say cannot consist in the injustice of the matter alone for both are injust but it must consist in this that civil sentences are subordinate to the supream Magistrate but Church-sentences are not although by violence they might have countenanced such and such persons and have made the effects of the sentence in many things void yet
him in reference to the Christian Religion which a heathen Magistrate did not yet is the Parent 's power and authority over his Son no lesse than when the Magistrate was heathen because the Magistrates command is not privative but cumulative to the Parents Authority even so is it here And there can be no greater reason to say that Church Power and Authority over Christians did cease in spirituall things after Constantine became a Christian than to say that the Power and Authority of a Christian Parent and a Christian Master did expire at that time And seing it is granted that Church power and Parentall power are both immediately from God without any mediate derivation by the Magistrate It is reason that they should be of equal duration and continuance also And in matter of fact it is clear that the Church continued to exercise the same power which formerly she did and also that the Magistrate concurred in his station for the strengthening thereof and there is not the least shadow for any delegation after that more than formerly But that now by the approbation of civil Authority the Church had accesse to do that for which before that time she was persecuted even as there was full liberty given to Preach the Gospel which formerly was inhibited yet none will say that that power of the key of Doctrine was derived from the Magistrate For what is alledged of the Emperours calling of Councels That will prove him to have put them to the exercise of their power but not that it was derived from him more than when before that time Provincial Councels were called by some eminent Bishops it will prove that their Call did authorize them But rather both these Calls do suppose Authority to be before in these that are called And therefore there is no question that if Constantine had called others than Church-officers to judge and censure in reference to these differences Ecclesiastically he could not have derived Authority to them so as to have made them equally Rulers and with the same Authority as if they had been Church-members and Officers which yet might have been done if their Authority had resided in him alone Beside he commanded the preaching of the Gospel also as is said Whence we may see that Christian Magistrates did not meddle with that Power and Authority which formerly resided in the Church neither ever was it heard of that a Magistrate did excommunicate authorize or ordain a Minister and such like wherein Church-power is exercised And though it be said that he doth these things mediately by putting the Church to it and by calling Church-officers to consult in Ecclesiastick things which he doth confirm by his Authority even as he doth govern other Societies as Physicians Lawyers c. by Authorizing some of their own number to mannage what concerneth such Callings and Functions in which respect say some the Function is different from the Magistrate Yet he is not the Lawyer nor the Physician more than he is the Minister but the Authority is on him alone To this we say 1. That the paralel is most unequal because although a Magistrate be not by his station a Physician or Lawyer yet supposing him to have skill he might lawfully do any act incumbent to these Stations which doth indeed show that the same Authority whereby they act doth reside in him but suppose he had the Theorie of Ecclesiastick things and skill in them yet he might not stepâ— to himself to act the acts of a Ministeriall Function nor as a Magistrate to sentence with Church sentences Administer Sacraments as he might do in the sentences of inferior Magistrates and Courts which doth shew that that Authority doth not reside in him 2. We grant that he may be said to govern mediately as he may be said to Teach and Preach mediately for he ought to provide for that But that will not infer that the Authority of Preaching is derived from him yet no way doth the weight of this controversie so much ly on matters of fact what Churches or Magistrates did since the Apostles dayes as by what right and warrand they did what they did This last assertion therefore although made out could prove nothing without the former nor will the instancing of exorbitancies in Church-governours infer any nullity of that Power more than the enumerating of miscarriages of men in civil place will enervate that ordinance of God yea we are sure much ill hath come by Magistrates intrusion in this Church Power and many have miscarried in it much lesse will heaps of slanders against most faithful men do it whom God eminently countenanced and who singularly by suffering were honoured to testifie for Him such as Mr. Welsh Mr. Melvil Mr. Davidson and others who we are perswaded in the great Day will be as bold in reference to their being approven in their stations as any of their opposers or traducers on this account This way of writing will not be found to proceed from zeal for the Lord which hath so little respect to such who eminently adhered to him and let these traducers of His Ordinances and Servants prepare for giving account for both to Him to which we leave them For the absurdities wherewith he doth load this truth they being for substance the same which often have been fully wiped away we shall only say these two 1. That either they are no absurdities Or 2. Not such as the grounds acknowledged by him will infer For 1. It is no absurdity simply that a man in diverse considerations should be subject to diverse co-ordinate powers as a son is to the Magistrate as a Member of the Commonwealth to his parent as a child and member of the family and in some things as formerly hinted at he is so obliged to be subject to the parent that no command of a Superiour can loose him from it and in other things so subordinated to the Magistrate that therein the parents authority hath no place And the same may be seen in wives who in some things are subject to their husbands commands and no Authority can warrant them to do otherwise 2. We say that this same absurdity might have been instanced in these Churches that the Lord writes to suâ—pose as he doth in the other case that the Magistrate had appointed some whom the Church had called to her Synods as for example to that mentioned Acts 15. to some other civil imployment as they were subjects would not the same absurdity of the interfereing of the two Authorities have followed he must either then say that such a case was not conceivable in these times or he must say the absurdity must be evited or it will be fastened upon the way approven by the holy Ghost as the Churches governing of her self distinctly is granted to be at least during such a case and when he loses and vindicates his own concession it will be easie to answer his objection 3. It cannot be denied but
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
false Prophets of Baal or of Antichrist be thought more fit to have place than the Lords faithfull servants This can be no good ground that doth reflect only upon these that are faithfull others being ready to apply themselves to the pleasing of men both in Word and Discipline 6. It would be considered what may move men of judgement and parts especially if they be conscientious to top with Magistrates It 's not like that self interests doth that seing flatterers that seek that most take the contrary way and come speed when as the most faithfull are often under a cloud Or is it like that the most zealous humble and tender should be most subject to miscarry And if there be ground to reprove or censure either by Word or Discipline is it not most profitable even though most displeasing that it be done 7. Consider who most readily fret at this Power it will be found they are such who from inclination to lousnesse or errour cannot abide any bands or from a principle of politick indifferency in the matters of Religion would mould all in a State-frame and such are imbittered at freedom in Preaching as well as Power in Governing or they are such as are led with a prejudice at the power of Ordinances which certainly men naturally are not free of and it would be adverted in this 8. Consider that this mistake of Church-mens Power doth often arise in such cases wherein they are serving Christ and men entertain it most in such times when their frame is least spirituall and sober as the observation thereof in experience will evidence What man at the approach of death hath been comforted in such an opposition or challenged for submission Although contempt thereof hath lien heavy on many and that to scare others from following their wayes All therefore of all ranks would be obtested to advert to this lest they be found even fighters against God especially at such times when this designe by some is driven least by putting to their hand to pull down this Authority they themselves perish in the fall thereof And what doth the advantage at most amount unto It is this there shall be greater freedom to sin and fewer means to reclaim from it or what censure shall be inflicted may be done in such a way as may stand with mens laughing at their sin without being affected in the conscience by any convincing mean Hath this ever profited any hitherto Or hath the right exercise of Discipline ever been prejudiciall to any And do not ordinarily Religion and Discipline flourish together And are not Congregations in best case where this Ordinance is most vigorous And do not the sad effects of the want of this in other places evidently demonstrate the necessity thereof People would consider these things especially these who are engaged singularly for the supporting of this Ordinance for a time of reckoning will come when this exercise of Discipline and submission thereto according to mens places and engagements will not be found so indifferent as now it is esteemed by many And disputes of this kind we suppose will not be admitted when the Lord will declare that he hath ratified in Heaven what according to His will hath been pronounced in this ordinance of Discipline upon earth which by Divines is well accounted to be the ratification and confirmation of the threatnings contained in His Word and added to make them the more weightie as the Sacraments are unto the promises of His Grace 2. Concerning a Ministers relation to a particular Congregation THis relation between the Angels and the Churches is mentioned in all these Epistles The Minister or Angel is called the Minister of such a Church peculiarly here the Church or Candlestick is called His I will remove thy Candlestick It will not therefore be impertinent to enquire a little concerning this mutual tye and relation in these three 1. In the general 2. In the grounds of this peculiar tye 3. In the nature of it particularly in these two 1. If a Minister as such be only a Minister to a particular Congregation in which he serves And 2. If that tye be such as upon no consideration it may be broken or loosed and he removed by transportation to some other charge We are the rather to take notice of this not only because it serves to clear the Text in hand but also because it supplieth somewhat yet defective in reference to a Ministers Call of which we have formerly spoken to wit what may be thought of a Call that is by transporting of a man that is already fixed in a particular Congregation or if a Minister settled in some particular charge may upon occasion act Ministerially in things peculiar to a Minister without the same For clearing of the first we would distinguish a threefold relation that a Minister of the Gospel stands into The first is a relation that is between Christ the Master and Lord and him as his Servant and Ambassador This is the first relation and fountain of all the rest in this respect they are the Ministers of Christ and Stewards of the mysteries of God 1 Corinth 4.1 and Ambassadors for Christ 2 Corinth 5.20 c. because they have their Authority and Commission from Him and He peculiarly is their Master and owner In this respect also we may consider the Church and so she is Christs Church purchased with His own blood Acts 20.28 This is the principall relation by which both Angels and Churches are Christs as He is the Soveraign Master and owner of both And so neither are the Churches the Ministers nor the Ministers the Churches but both are Christs 2. There is a lesse principall relation which is delegatory and flows from the former He to whom both Ministers and Churches do belong thinking good to bestow Ministers as a Gift unto His Church in this respect Ministers relation is primarily unto the Catholick Church and so 1 Corinth 12.28 it is said God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. And again Ephes. 4.11 12. He gave some Apostles some Pastors some Teachers for the edifying of the body of Christ. Here we may see that Ministers belong to the Church universall and have relation to it they being Ministers of that same Church that the Apostles were Apostles of and for that same end to wit the building of Christs body which takes in both Iew and Gentile as from that 1 Corinth 12. vers 13. c. doth appear In this respect the Ministers principall relation and charge is Christs Church universal and His body and they are given thereto to wit to the House of God which is the Church of the living God into the which they are to behave themselves as Stewards c. as Paul hath it 1 Timothie 3.15 3. We may consider this relation as more particular and lesse principal and as subservient to the former end and so Ministers are Ministers to particular
if it be such as doth bound him in his Authority so as he may not perform any Ministerial act without the same and so upon the other side if he be so tyed to that Church that for the greater good of the universall Church he may not be loosed from it and be made use of as a Minister elsewhere For the first We may take these generall Conclusions for helping us in the understanding thereof The first is That there is an Union and Communion in the Catholick visible Church which is one Body 1 Cor. 12. and that both of Iews and Gentiles one City and House one Commonwealth Ephes. 2.19 c. one Mother of us all Gal. â— one Bride and Spouse c. Which expressions do hold forth this Uunion in reference to all visible Churches and all the members thereof There are not two Bodies Cities or Common-wealths in this respect yet must these places be understood of the visible Church it being that Bodie into which we are entred by Baptism 1 Cor. 12.13 and that City in which Watch-men are set and externall Ordinances and that Commonwealth which succeedeth to that which once was peculiar to Israel and from which the Gentiles were once separated by a Partitionâ—wall which is now taken down by the Gospel Conclusion 2. Although this Church be one in it self yet it is sub-divided in particular Churches which are as parts of that whole This ariseth from accidental considerations of the number of Professors distance of place and such like in which respect it 's needful for her edification and the going about of the Ordinances that this should be yet is this subdivision without prejudice of the Union foresaid yea it is subservient thereto even as supposing a numerous City or Incorporation should be sub-divided in so many Quarters or lesser Societies for the good of the whole Thus the Church at first being one upon the former considerations upon this occasion did extend her self in this manner and these who just now were of one Church and meeting together for the Ordinances were induced to divide in severall Societies and meeting-places as may be gathered from the History of the Acts yet continuing still of the same Bodie together in the first respect In which respect somtimes the visible Church is spoken of in the plural number sometimes again only in the singular as pointing out an Unity such are these phrases to edifie the Church to add to the Church to cast out of the Church c. which respect the whole Church considered as an integrall whole existing in particular Churches as we say the whole world which doth yet but exist in so many particular Notions and hath no existence distinct from them and to say it were considered as a genus in this sense would not be intelligible Conclus 3. Our Lord Jesus the owner both of Ministers and Church hath given Ministers principally for the edification of His Catholick Church without respect to this or that particular Congregation but as that is subservient to the former end as it is Ephes. 4.11 12. 1 Cor. 12.28 it being one Church to which both Apostles Pastors Prophets and Teachers are given and they having all one scope to wit the perfecting of the Saints and one Commission to wit the preaching of the Gospel which principally is to engage Souls to the Bridegroom Hence in their Preaching we are to conceive this order 1. Apostles and Ministers c. treat with sinners to have them engaged by faith to Christ as the Master for whom they treat 2. To enter them in the Catholick visible Church by Baptism as the entring of them within Christs House in generall without respect to this or that particular Congregation as when Philip Acts 8. did first Preach Christ to the Eunuch and afterward did Baptize him and then left him And 3. Being thus entred and brought in to the Catholick Church thereupon followeth their entring into particular Congregations that so they may be the more conveniently and commodiously edified and provided for as all that are in Christs House should be who therefore are committed to some speciall Overseers and Stewards for that end as suppose the Eunuch had been admitted to some particular Church for partaking of the Ordinances therein after his Baptism that he should be a member of Christs Church in generall which is sealed by Baptism 1 Cor. 12.13 was not indifferent to him but of what particular Church he might be a member that by after conveniency was to be regulated Whence it doth appear 1. That there is a consideration of the Church as universall beside the considering of her in particular Churches 2. That the Church so considered as an integrall whole is before the particular Churches and they are derived from her 3. That the work of the Ministery doth relate principally to the whole their Commission being in common to build the Bodie to watch the City feed the Flock preach the Gospel c. and their delegation to particular Churches is in a subserviency to this that is so as this may be the more orderly and conveniently followed even as suppose so many Eldermen or Watchmen were by some Superiour designed for the governing and watching of one City and should for the better accomplishing thereof have their severall Quarters and Divisions assigned to them yet still were they to be accounted as Governours and Watchmen of the City principally and not of these particular portions only Conclus 4. Although they be designed principally for the Catholick Church and their Commission will bear them to treat any where yet are they not Catholick Officers of that Church nor at their arbitriment to treat where they will but according to the order which he hath setled in particular Churches as parts of that whole that being the way which He hath laid down for edification I say 1. They are not Catholick Officers there being great odds here betwixt Officers of the Catholick Church and Catholick Officers of the Catholick Church such the Apostles and Evangelists were such the Pope claims to be that is to have an immediate accesse for exercising the Trust equally to all places Officers of the Catholick Church are such as are placed in it for the building up thereof and have Commission in reference to that end yet is it to be executed according to the rules laid down that is as Christs Call in an ordinary way shall give them accesse For although as was said they have a Power and Commission actu primo to be Ministers of the whole Church and Watchmen of the City indefinitly yet actu secundo they are specially delegated for such and such Congregations or Posts as was hinted in the former similitudes In this respect Peter and Paul were Apostles of the Catholick Church equally yet for the good thereof by speciall appointment Peter becometh the Apostle of the Circumcision and Paul of the Gentiles and so Paul could not be called the Apostle of the
Circumcision nor Peter of the Gentiles in an equal manner Hence that Argument may be answered if a Minister be a Minister to more Congregations beside his own Then he must either be a Minister to them as to his own equally and so have common charge of all which were indeed absurd and would constitute him a Catholick Officer or he behoved to be to them a Minister or Officer of some other kind than to his own which were also absurd and would introduce a new kind of office and Officer It 's answered actu primo he is a Minister of the same kind to all the Churches to wit a Minister or Ambassadour of Christ but actu secundo and in respect of special delegation he is peculiarly Minister of that Congregation whereto particularly he is appointed in which respect Paul and Peter are equally and yet not equally Apostles of the same Catholick Church Conclus 5. Notwithstanding of this particular delegation yet is it profitable that a Minister should exerce Ministeriall acts upon occasions warrantably calling for the same in other Churches and when called to it he may do it not only by vertue of his gift but also Authoritatively and by vertue of his Office and Commission as a Minister of Jesus Christ even by that same Authority and Warrand whereby ordinarily he ministers within his own Congregation and they are acts of Ministeriall Authority in the one as well as in the other for Ministers in the Church are not to be looked upon as Majors of severall Towns or Sheriffs of severall Counties who cannot exerce Authority out of their own Bounds but they are to be looked upon as Heraulds of one King having Authority to charge in His Name where ever it be within His Dominions although for the better supply of the Subjects some of them be designed for one corner some of them for another of the Kingdom or they are like Ambassadours Authorized to treat with rebellious Subjects who have each of them Authority to treat and conclude with whosoever shall come in their way although for the better carrying one of that treaty some of them be designed for such a corner and to tryst at such a place and others elsewhere yet all of them being joyntly Ambassadours and any of them warranted if it were possible to treat and conclude with all by vertue of their Power so that the ending of the Capitulation with one of them is equally strong and binding as if it had been closed with another although for eschewing of confusion they met in their treaty severally It is so here every Ambassadour of Christ upon Gods occasionall Call hath warrand to propose the same termes and conclude the treaty with a sinner yea to seal it in any Congregation as well as in his own which may be cleared and confirmed further in these following considerations 1. The Power and Commission which a Minister hath to perform Ministeriall duties he hath it from Christ the Master and Lord of the whole Church and in this respect is the Minister of Christ 1 Cor. 4.1 and His Ambassadour 2 Cor. 5.20 and therefore may his power extend it self to His visible Kingdom he being a Herauld Authorized to proclaim in the Name of that King as far therefore as His Authority as Master doth reach so far may his Ministeriall delegation under Him upon just occasion be extended Indeed were his Authority derived from a particular Church it could be extended no further than it self which is the ground of this mistake But his Authority being derived from Christ the Master though in a mediate way and the Minister being His Ambassadour treating and performing all his acts in His Name There is no ground to deny this Ministeriall Authority of the servant where the Master is acknowledged 2. Consider that the Masters intent in sending Ministers is by them not only to edifie particular Congregations but the whole Bodie as is said A Minister therefore in his acting as a Minister upon such occasions must be as a Minister in them otherwise he were only given as a Minister to that particular Church 3. If his relation to the Catholick Church be principall and his relation to a particular Congregation subordinate to that Then must his Ministeriall Authority in the case foresaid extend it self to others of the visible Church beside that particular Congregation because according to the rule propter quod unumquedgue est talâ— id ipsum est magis tale that is to say if because he is a Minister of the Catholick Church he is therefore capable to be a Minister of a particular Church or if his Authority reacheth to that particular Church because it is a part of the whole Then much more must he have a relation to the whole But the former is true as hath been cleared Ministers are in capacity of taking the Oversight of such and such Congregations because such Congregations are parts of the whole Church and Ministers are appointed to edifie the same and do undertake that particular charge as it is subservient to the generall end of edifying the whole even as Watchmen take the oversight of such a Post because they are Watchmen of the City and their overseeing such a place in particular doth contribute to the good of the whole 4. Their Commission which they have from Christ will suit as well in one Congregation as in another it being indefinit to Preach the Gospel without respect to this or that particular People and it agreeth also with their office and His end seing therefore their Commission in the matter of it is not bounded What warrand is there to bound their Authority as if as Ambassadours they did treat with one People and as private persons with another whereas their Commission in it self is indefinite and by accidentall considerations but appropriated some way to one people more than another For further clearing whereof consider 1. That the Apostles had their bounds in Christian policy asigned to them yet notwithstanding might they Authoritatively as Apostles act anywhere in the Church therefore will not the particular allotting of Congregations for Ministers in a speciall manner confine their Authority within the same It 's true they were Apostles of the Catholick Church and so might use Apostolick power in any part thereof which a Minister cannot do yet proportionally he is a Minister of that same Church as is said and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where for although they did it in an extraordinary way yet Peter had still Apostolick power in reference to the Gentiles and Paul to the Iews when they exercised it So may a Minister have Ministeriall power in Ministeriall acts and may act by vertue thereof when in an ordinary way he is called to it without the bounds of his own Congregation 2. If Apostles might use Apostolick Power and as Apostles act without the
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
understood then they must be understood as then in being as the other Officers that are mentioned and to have had their beginning immediately after Christs Ascension The second plaâ—e is 1 Cor. 12.28 29. where the Apostle speaketh of the Lords instituting Teachers in His Church as distinct from other Officers And what can these Teachers be but such as we account ordinary Ministers their title bearing out their office especially to be in Teaching A third place is Rom. 12.6 7 8. where he that teacheth and he that exhorteth are spoken of and are required to wait upon their Offices and certainly cannot but be understood of ordinary Pastors whose special duty consists in these And considering the Doctors paraphrase upon these verses we conceive that either there he expounds them of such as taught for the time which doth confirm what we said or doth make it a direction to such as afterward might be called to that Office whereby he would insinuate that there was none such in being for the time this is expresly contrary to the letter of the Text which speaketh of exhorting and teaching as present duties of some Officer as well as ruling and shewing mercy c. are spoken of The second ground from Scripture is such places as hold sorth the Apostles to have placed Presbyters in every Church as Act. 14.23 Now it must either be said that there was no Church in the New Testament but Diocesian Churches or we must say that the ordaining Elders in every Church must be understood of ordinary Presbyters or Pastors for it is clear in Scripture that there were many Churches which were not in very considerable Cities as that in Cenchrea Rom. 16.1 which yet cannot be said to want Officers as also these of Iudea and Galatia and can it be said that there was no Church in any Village or part of the Country Beside many Churches are mentioned to be in Corinth 1 Cor. 14.34 and certainly all had Teachers and yet it cannot be thought that they were all Diocesian Bishops they must therefore be understood of ordinary Pastors The third sort of Scriptures are these that speak of many Elders in one City as in Ephesus Act. 20.17 28. and Philippâ— Philip. 1.1 in Ierusalem in Corinth c. where it is clear that beside the extraordinary Officers that were there there were also many ordinary Teachers and Presbyters I know that Author will repell this easily by asserting that all these were Metropolitan Churches and that these other Presbyters were inferiour Bishops and that these Epistles are not to be understood to be directed to these particular Towns which are mentioned only but to all the Countrie whereof these were Metropolitan Cities and Churches But to this we oppose 1. How can that be made to appear from any ground in Scripture where neither the word Metropolitan nor the thing is hard of 2. This maketh two sorts of Prelatical Bishops when yet whatever be understood by Bishops in the Word it is clear they are but of one degree and therefore the same rules for ordination for qualifications trial and ever other thing are indifferently given for all 3. This contrareth the very letter of the Text to say that when he writeth to Philippi or Thessalonica he writeth to all Macedonia c. For the Apostle in his Inscriptions putteth great difference between his writeing to a particular Church or City and his writing to several Churches in a Countrie as by his directions to Corinth Philippi Coloss c. in the one case and his directions not to any Church in a particular Town but to the Churches in Galatia and to all the Hebrews in the other case is clear which is done to shew that the one respecteth a particular Town and the Christians in it and the other the Christians in a whole Countrie And certainly if we will mark how he distinguisheth Thessalonica from Macedonia and Achaia 1 Thes. 1.7 and how Coloss. 4.16 he commandeth to read that Epistle in the Church of the Laodiceans which yet was not far from this Town it will appear that he understood the particular Churches which were named Yet it is clear that there were moe Bishops in Philippi and moe Ministers in Thessalonica as 1 Epist. chap. 5. vers 12. Now to put his glosse upon the words in that place saith he Thessalonica was a Metropolis and all the Christian Churches and Bishops in Macedonia were written unto when Thessalonica was written unto How then shall vers 7 and 8. of the first Chapter be paraphrased so that ye were examples to all that believe in Macedonia and Achaia This would be the meaning ye Christians of Macedonia are examples to all the Christians of Macedonia which were absurd Yea himself doth paraphrase it thus and this in so eminent a manner that your example had an happy influence raised an emulation in all the Christians of the other Cities in Macedonia c. whereby it appeareth that the Church of the Thessalonians is to be understood of the Christians of that particular City and that as distinct from other particular Cities in Macedonia Lastly There are diverse Ministers of Coloss for Colos. 4.12 Epaphras is mentioned as one of their number who certainly was a Preacher and again vers 17. Archippus is spoken of And if there were not plurality of Ministers in one place What can be understood by these that are spoken of Philip. 4.15 c. who Preach Christ some sincerely and some out of envie These it seemeth were all in Rome and yet it will be hard to say that they were all Bishops in the sense pleaded-for A fourth sort of Scriptures are these that give Directions and Rules for the calling and trying of the qualifications of Bishops and Presbyters c. Now if these same Directions warrand to call and ordain Ministers in all after-times and if the same Rules that are given in the Epistles to Timothie and Titus ought now to be observed and the same qualifications to be enquired for in ordinary Ministers c. by vertue of these Rules Then it will follow that Presbyters in these places are to be understood of ordinary Ministers But the former is true except we will denie that any Directions are given at all for trying and ordaining Ministers in the Scripture Beside the Apostles scope in laying down these Rules is to direct Officers how to walk in the admission of all others unto the end of the world A fourth consideration which we propose is that this denial of Preaching-presbyters is contrary to reason and is founded upon false suppositions For it supponeth 1. the number of Christians to have been few 2. That an office may be afterward instituted in the Church which was not instituted in the Apostles dayes Now let it be considered in reason 1. If the Christians who were so numerous in many places as in Ierusalem Ephesus Corinth Antioch c. can be supposed to have been fed sufficiently by one Bishop it
Omnipotencie and Omnisciencie of the same and they are sent forth into all the earth which could not be if the Spirit were not infinite and Immense and so cannot be understood but of the holy Ghost Where by the way we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned who doth apply these seven spirits as representing the seven Deacons of the Church of Ierusalem These operations of the spirit are compared to Lamps because of the shining light that floweth therefrom to the Church they are Lamps of fire burning that is to point out that the saving operations of the Spirit have heat and a purifying efficacy with their light to warm the heart with love to God and to consume and eat up the drosse of corruption that is in the same therefore it is said of Christ Matth. 3.11 that He should Baptize with the holy Ghost and with fire which last word expresseth the nature and efficacy of the former They are called seven lamps or spirits because though there be but one and the self-same spirit yet there are diversities of gifts and differences of administrations and operations as it is 1 Cor. 12.4 5 c. of which we spoke Chap. 1. Lastly These lamps are said to be before the throne to shew that as Kings have their Thrones and Courts lightned with lamps and torches so the Lord hath His Church lightned by His Spirit and hath the operations thereof as it were so placed as thereby light may be given to His Church and Elders that are round about Him this is a speciall part of the Lords statelinesse and of the Churches Glory that His spirit is there and by Him it is Covenanted to His Church for their good unto the end of the world according as the word is Isai. 59.21 As for me this is my Covenant with them saith the Lord My spirit that is upon thee and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for â—ver The fourth thing marked as before this Throne is in the beginning of vers 6. And before the throne there was a sea of glasse like unto chrystall A sea is a great vessel for containing of water called a sea for the bignesse thereof as 1 King 7.23 it is said that Solomon made a molten sea for the use of the Sanctuary The end thereof was that therein the Priests might wash their sacrifices and also themselves in their approaching unto the Altar this was both for great use and ornament in that legall service and also was typicall of Jesus Christ by whom we and our sacrifices are accepted in our approaches to God By it here may not unfitly be understood the blood of Jesus Christ in its efficacy which doth really that in the Church which was but typically performed by that sea in Solomons Temple Certainly all circumstances will agree well to confirm this For 1. It agreeth well to the scope to shew the glory of God in the Church for it cannot be denied but this bloud is one of the speciall ornaments thereof hence Heb. 12.23 and 24. when we are said to come to the heavenly Jerusalem which doth there expresâ—e the Militant Church it is also added that we are to come to God the Judge of all c. to Jesus the Mediator of the new Covenant and that excellent Society is closed with this sweet expression and to the bloud of sprinkling c. which intimateth this to be a main comfortable part of the glory and furnitour to say so of the Gospel-church 2. Seing the gifts of the Spirit are mentioned immediately before in their sanctifying vertue it is not unsuitable that the justifying vertue of the bloud of the Lamb should be understood by this as joyned therewith for they go well together therefore Chap. 15.2 this sea is said to be mingled with fire which is to be understood of this fire of the spirit here placed with it 3. This will agree well with the reason why it is called the sea to wit to shew the fulnesse thereof and the greatnesse of the efficacy of the same 4. It is before the throne to shew that God hath provided that bloud to wash sinners that they may approach unto Him with boldnesse as may be gathered from Heb. 10.19 and withall that there is no approaching to Him but by the same Lastly It is said to be of glasse like unto chrystall which we conceive is not to expresse the britelnesse thereof for the mentioning of it to be like chrystall contributeth nothing to that But is to expresse its excellency and fitnesse to contain and preserve what is in it clean and pure in which respect it is of an excellency beyond that of Solomons which was but of brasse Yet it may also signifie how reverently and warrily it ought to be made use of left by proud presumption that bloud be trod under foot and despised which is so tenderly reserved as in a sea of glasse This interpretation we think is agreeable to the scope and also not inconsistent with that which is spoken Chap. 15. vers 2. of the Saints their standing on this sea after their victory over the beast which may well be understood to be their washing of their robes and making them white in the bloud of the Lamb as the expression is Chap. 7. vers 14. which also relateth to the same persons and in the same condition for there is no obtaining of victory over the beast by any noâ— yet a maintaining of the â—ame but by having footing upon Christ by Faith which will make the Saints indeed to sing as Victors and Conquerours over all which is confirmed by Chap. 12. vers 11. They overcame by the blood of the Lamb c. I know it is ordinarily applied to the world and its brittlenesse which hath a sense and application not un-usefull yet considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church and as a singular evidence of His Glory and considering that it is placed before the throne even in that same room which the seven spirits of God have as also considering that it must be conceived to be within the guard of Angels mentioned Chap. 5. vers 11. we conceive it cannot aggree to the world taken as distinguished from the Church especially considering that its being resembled to a sea of glasse and that not of common glasse but that which is as chrystall is not to aggrege the brittlenesse thereof but clearly to commend and set forth its excellency as being something of more than an ordinary value Beside this word sea in this place doth not look to these raging waters which are called sea as contradistinguished from the dry land the mistake whereof may be the ground of this usuall application But it expresseth a
great vessell made for use and ornament and accordingly made use of in the houses of great men and was particularly mentioned among the ornaments of the Temple and Ceremoniall worship as was formerly marked and is especially for washing or bathing thereinto Now these considerations will by no means suffer it to be applyed to the world as expressing the vanity and worthlesnesse thereof neither will there be any just analogie found betwixt the two whereby the one may be found to resemble or to be resembled by the other The last thing mentioned here for the commendation of this glorious Train is four beasts which are largely insisted on vers 6 7 and 8. That these beasts are mentioned immediately after the sea of glasse it sheweth that by the sea of glasse must be understood something that tendeth to the commendation of Gods presence in His Church seing it is placed in the midst of the other commendations for that these beasts are mentioned to set forth His Glory cannot be questioned The word rendered beasts is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might be well translated living creatures as it is Ezek. 1. or living wights By these are not understood Angels as in Ezek. 1. and 10. because Chap. 5.10 c. they are among the Redeemed and vers 11. are expresly distinguished from the Angels who are said to be round about them and indeed their following description being compared with that of these living wights or Cherubims Ezek. 1. there will be found a great difference Nor Secondly by them can be understood any of the glorified Triumphant Church because of the reasons that were given when we spoke of the Elders for they also reign upon the earth Chap. 5.10 and the scope is by them to expresse something of the Church Militant We conceive therefore by these beasts so described are understood the Ministers of the Church in the dayes of the Gospel as being distinguished from professors who are called Elders and as being described like Angels to shew their eminency in some respect beyond the other For 1. These beasts or living creatures for some of them are like to men do ever go before the Elders in the worship of God as guides to them therein 2. Because they do invite excite and inform others to and in their duties as they say come and see Chap. 6. vers 3.5.7 3. They are described as these Cherubims or Angels are Ezek. 1. and yet being such Angels as are Members of the Militant Church they must be understood of the Ministers of the Gospel seing these are ordinarily designed by the title Angel in this Prophesie it is therefore the more likely that they are described after the manner of Angels even as they get their name 4. We will find all the particulars of the description to be pertinently applicable to them As 1. They are said to be beasts or living creatures to shew a speciall activity and fitnesse that is communicated to them even beyond others 2. Their number is four which is lesse than the number of the Elders or Professors was yet sufficient to carry the Lords message to all the four corners of the earth and as it were to be upon all sides of the Lords Throne for the edification and oversight of His People as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind they have not one eye but many eyes because they have many to watch over and many snares to give them warning of They have eyes before that is to shew their dependence on God who being the great Leader and Captain that goeth before His People these that are under-guides have their eye on Him for direction in the way that they ought to lead their people in and thus their eyes before are mentioned before their eyes behind to shew that ere they give any direction to the Flock that follow them they will look to the Master for His orders and so have their eye upon Him as the eyes of Servants look unto the hands of their Masters for observing of their directions Psal. 123. 2. They are also full of eyes behind to shew that they are watchfull over these committed to them by pointing out that way to them which they had discovered from God and by watchful observing how they follow the same as the word is Psal. 32. vers 8. I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye which is to expresse the most tender way of direction and instruction Also these expressions serve well to shew their particular watchfulnesse over themselves who have eyes before them that importeth tendernesse in the undertaking of any thing and eyes behind which respecteth their tender observation of their by-past failings 4. These beasts are placed in the midst of the throne and round about the same it may seem strange-like to say they are both in the midst of the Throne and about the same yet in the Scripture-language to be in the midst of a thing is to be neer it or to be fully upon it and this part of the description sheweth their nearnesse to God and their dignity beyond others for the Elders had Thrones and Crownes but these beasts and Ministers have the same Throne with the Lord as being neerer to Him in respect of their service and as being of more eminent dignity because they are Ambassadours for Him and act in His stead and in His Name and by vertue of the same Authority 2 Cor. 5.20 They are round about the throne also which is not to be understood as if they were to speak so without the circle of the Throne but it is to shew the Lords wise way of disposing His Ministers unto all quarters for His Churches edification so that all of them are not together or upon any one side of the Throne but they are disposed by Him upon all quarters thereof for edifying of the Elders or His People set out by them which are round about the Throne as we formerly heard In the seventh Verse we have a more particular description of the several shapes of these beasts which is the fifth thing by which they are described the first beast is like a Lion the second beast like a Calf the third beast had a face as a Man the fourth beast is like a flying Eagle By this diversity of forms or shapes is set forth the diversity of gifts and furnitour which the one holy Spirit useth to dispense unto the Ministers of the Church as 1 Corinth 12.4 5. c. and hereby the Lord sheweth that as private Christians may be more eminent in some Graces than others so Ministers are some of them eminent in one gift some of them in another as the Lord mindeth to make use of them as we may see by comparing Barsabas the son of consolation with Bâ—â—nerges the sons
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
that as upon the one side He doth hold forth Gods peculiar respect to the Elect World so upon the other He doth hold forth Gods acceptation of all whosoever shall believe that the peculiarity of the Redemption may not stumble any in their approaching to Christ who have the offer of the Gospel made unto them for the Word saith in sum a Believer cannot fail of Salvation seing God had that respect to His Elect as to give His only begotten Son to purchase this unto them and this is to be preached in these indefinit terms and cannot but be true seing it is the revealed will of God A fourth difficulty following this opinion is That it will be hard to conceive how Christ could conditionally die and lay down His life for the redeeming of many who were actually already condemned in Hell yet this Universall conditionall Redemption will infer this otherwayes the Reprobates who lived before Christs death were not so much obliged to Him as these who did succeed If it be said that although Christ actually died in time yet the transaction was eternal before any man lived in the world This will not remove the difficulty because though it was transacted before time yet no question it was so regulated as it might be performed in time Now can it be supposed that the transaction was in these terms that the Mediator should die and lay down a price for so many Elect who by the vertue of His death were to be brought to Glory before His sufferings and that also He should pay so much in the name of so many Reprobates who for their own sins were to be actually damned at the time of paiment And whatever be said of the transaction yet when it came to Christs suffering it must either be said that these were scored out so as Christ did not bear their iniquity or die for them in any respect or it must be said that before Gods Justice Christ did bear the iniquity and pay in the name of such as were actually in Hell suffering for their own sins at that same instant of time Fifthly It may be asked what doth become of all infants whether in the Visible Church or without it who die in their infancie According to the former grounds it will be hard to determine for none can say upon the one side that they are all absolutely redeemed and saved there being no warrant in Scripture for this on the other side to say that Christ died for them upon condition that they should believe in Him cannot be well understood for though some of them be within the conditionall Covenant made with the Church and therefore cannot be more rigidly constructed of than these at age yet are they not in a capacity to perform acts of Faith and to fulfill that condition and this incapacity doth not meerly flow from mens corruption as it doth in men at age but is naturall to young ones as not to understand speak or walk are now it were unreasonable to say that such children who die in their infancie were redeemed by Christ upon condition that they should understand speak walk c. or of a child dying in such a condition suppose it be one not absolutely redeemed It cannot be said that that child was redeemed upon this condition that it had walked spoken c. when as yet it was not possibly of one houres age Again can it be said of children within the Visible Church which are not absolutely redeemed that it is indeterminable whether Christ did die conditionally for them or not at least till they come to such an age as they themselves may act Faith Neither can it be said here that He redeemed Reprobate children in the Church conditionally as He did absolutely redeem these that are Elect although even these cannot act Faith for He purchaseth to the Elect saving Grace in the seed thereof and a new nature to be communicated to them whereof the youngest children are capable seing therein they are meerly passive But in that conditionall Redemption there is nothing purchased to any but upon condition that they receive Christ offered and believe in Him which doth suppose an activenesse and acting to be in these to whom the offer is made of which children are not capable And if this condition could be supposed only to infer something wherein children might be meerly passive Then this will be the meaning thereof to wit that Christ redeemed such children upon condition that He Himself should confer such and such things on them in receiving of which they could only be passive which would not look like a conditionall Covenant for the performing of the condition will be on Christs side and not upon theirs and so it would be absolute as in the case of the Elect children Neither will it remove this difficulty to say that children are partakers of the fathers priviledges and are to be reckoned accordingly for this cannot be said of saving priviledges so as if no Elect parent could have a Reprobate child or no Reprobate parent an Elect child dying at such an age because these things belong unto the Soveraignty of God and He is not so to be bounded in respect of all particular children Beside experience in the Word giveth ground to us to call it in question It must then be understood only of federall priviledges and that in respect of the externall administration of the Covenant and this will say nothing to the difficulty because the doubt is still what to say of children that are within the conditionall Covenant in respect of their parents that are within the Visible Church yet supposing them to die instantly or in their nonage they cannot be said to be conditionally redeemed because of the reasons foresaid Sixthly If the Reprobate be conditionally redeemed Then that Redemption of theirs is either transacted in the same Covenant with the absolute Redemption of the Elect or not they cannot be said to be comprehended within the same Covenant because all such as are comprehended in it are contradistinguished from others as being the Lords chosen and such as are given to Christ c. Again this Covenant of Redemption includeth the means with the end for it is orderd in all things and sure which cannot be said of this conditionall Covenant Therefore they cannot be comprehended in one And it would not sound well to say that the Elects Redemption and that of the Reprobates were contained in one Covenant Nor can it be said that it is a distinct bargain beside the Covenant of Redemption Because 1. That were indeed to grant that it is no Redemption seing it is not comprehended in the Covenant of Redemption 2. The bussinesse of Christs death is only transacted in that Covenant where the Redemption of the Elect is absolutely concluded because it is the great mids designed for making of that effectuall therefore ought it as to the extent of its merit to be proportioned to the object of that
wrath the day of His wrath is come and who can abide Him what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God There is a necessity of being at peace with Him this wrath of His one day will be found unsupportable Obs. 7. Judgements oftentimes fall sorest upon the great ones of the world and these that in mens account might be thought most secure Kings great Men and mighty Men are especially stricken at partly because they use to be ring-leaders in the sin partly it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power partly to speak so they think more strange of it 8. The stouter men be in their opposition to Christ and the more secure and confident they be in their sin oftentimes when wrath cometh they are found the more desperate cowards Because the more security be under sin the more force and power is added unto the challenge of the conscience when it is wakened There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb and the former braggings wherein often they have defyed the Son of God 9. There is no condition so hard that the proudest men in the world will decline nay by the contrary they will desire it that they may escape the wrath of God when once the sense of it breaketh in upon them Some gallants stand now upon their points and credit and will not flee where there credit is concerned though it should draw no sin upon them but there will be no such sticking in the day of wrath men will be glad to flee to the basest corner of the earth they would choose that the greatest mountain or rock should fall upon them and think no shame to cry for it yea annihilation would be welcome to them to prevent their appearing before Jesus Christ Men great Men and stout Men will have a far other language if we may suppose it at their appearing before Him than now in their grandour it were possible for them to imagine Obs. 10. When God reckoneth He needeth neither witnesse nor tormenter He hath both these in the consciences of His most desperate enemies What an awband is it that God hath over all men in respect of their consciences which being armed by God against them would be worse to encounter with than thousands of Armies This maketh men flee when none persueth 11. No King nor great one in the world upon any entreaty will be exempted from judgement but appear they must even though they cannot abide it What a tortour must it be to be distracted between these two A necessity of appearing and an utter impossibility to endure that appearing Certainly if men were to live and speak after some experience of these things they might be supposed to become much wiser in the ordering of themselves or at least in giving their advice to others than they were before as the rich Glutton Luke 16. giveth advertisement to his brethren out of hell 12. There is a day coming when there will be no trysting when the Lamb cometh in wrath to reckon with despisers He persueth in wrath and they would fain flee but there is no treating aimed at on either side 13. This day of wrath is certainly coming and will come though it seem to be delayed We may well take all the instances of particular judgements as pledges of that day Men will once find they have wronged themselves that they have so little believed this great Article of Faith 14. When that day cometh there will be great odds between Gods people and the rest of the world The Kings and great ones who despised them on earth would be glad in that day to exchange Thrones with the meanest Saint and will never attain it Wrath when it cometh will make the world know of what worth Godlinesse is and what an excellent thing it is to have a good conscience and what advantage there is in having peace made with God through Christ Jesus These are the true and faithfull sayings of God and who believeth them not now will one day with the rich Glutton find the truth of them LECTURE I. CHAP. VII Vers. 1. ANd after these things I saw four Angels standing on the four corners of the earth holding the four winds of the earth that the wind should not blow on the earth nor on the sea nor on any tree AT the entry of the former Chapter we divided this prophesie into three principall prophesies holding forth and relating unto three principal periods of the condition of the Militant Church The first relating to the Churches sufferings under Heathens which was expressed by the seals whereof we have spoken The second concerning Antichrists rise and dominion holden forth by the trumpets The third concerning the Churches outgate from under that storme is contained under the vials These two are yet to come And because that second was a sad storme which might shake the Faith of Gods People if they were not strengthned against it The Lord armeth them in reference thereunto by laying down these two strong consolations 1. By shewing His care of His Church in providing for the safety of His own before the storm should come 2. By shewing the certainty of the Churches outgate from and victory over that strait Which two take up the Chapter and are put together in a little view and hint before the Lord go on to describe the storme it self that thereby the faith of Gods people and their consolation in reference thereto might be the more strengthned and confirmed If we look to the order of revealing the matter contained in this Chapter it doth belong to the sixth seal the seventh not being yet opened But if we look unto the matter it self and the scope we will find it belong to the prophesies following as preparatory to them and set down before the opening of the seventh seal To make the transition from the one prophesie to the other the more discernable and also to make the prophesie coming the more to be adverted unto and the easier to be understood The Chapter then hath these two parts 1. The Lords taking care of His Church and Elect before the coming of a storm by separating of them and as it were by His own seal setting them apart from others that they should not be hurt by it And because these prophesies represent the events to Iohn as acted therefore is this care of Gods also represented to him in that same manner before these events come This first is from the beginning to the ninth verse and the second part from the ninth verse to the end holdeth forth a calm and flourishing estate of the Church after that storm in respect of number beauty and freedom in the serving of God which relateth First unto the Church on earth and in part foresheweth the spreading of the Gospel after
men to men of high place and power nor to men of riches wit and policy but to God it is His peculiar property and prerogative and what lesse then have Gods people at one time nor at another since He hath Salvation at command and He can give it Commission when He will and when He commissionateth it it will come Psal. 68.20 Our God is the God of salvation Salvation holdeth of Him and to whom but to Him belongeth the issues from death Let none then ascribe it to any other nor seek it elsewhere nor let any be discouraged when they desire it it is in a good hand Isa. 43.11 He will not give His Glory to another He bestoweth it and the Lamb purchaseth it 2. Let it comfort Gods People in an anxious time The Faith of Gods having Salvation in His hand may guard the heart and keep from much perplexing anxiety that folks are put to under difficulties Psal. 3.8 Salvation belongeth to the Lord thy blessing is upon thy people 9. Salvation to our God and to the Lamb They ascribe it to Him that hold it of Him Obs. That nothing is more Heaven-like than a humble holding of Salvation of God and ascribing to Him the glory of it This is Heavens Song Heaven is full of it to denude our selves and hold all of free Grace to ascribe Salvation freely to God and to the Lamb. And as this becometh Glory well so it glorifieth God while folks are labouring under a body of death to say it is not to them but to Him that the glory of their Salvation belongeth to wash their hands of any good given them or that they may expect to acknowledge His freedom in that which they are to get as well as His riches in that which they have gotten This is the likest life to Heaven to be still praising free Grace 10. Heaven and the song that will be in Heaven may comfort Gods people even in time under these difficulties they meet with here the hope of what is coming may alley and only can alley the bitternesse of what is present LECTURE V. Vers. 11. And all the Angels stood round about the throne and about the Elders and the four beasts and fell before the throne on their faces and worshipped God 12. Saying Amen Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen 13. And one of the Elders answered saying unto me What are these which are arayed in white robes and whence came they 14. And I said unto him Sir thou knowest WE told you that the scope of the Spirit in these words is to give a little glimpse of the glorious outgate the Church of Christ should have after the storms of Antichrist and these corrupt Teachers that were coming to lay the Church low This outgate is 1. generally represented to Iohn from vers 9. to vers 13. and then more particularly explicated by an Elder to Iohn from vers 13. to the end The first hath two parts The first whereof is the representation of the redeemed Church standing before the throne with white robes and palms in their hands and a sweet song in their mouth whereof we have spoken In the 11. and 12. Verses there is a further enlargement and explication of that glorious estate of the Church and the Saints happinesse by bringing in all the Angels admiring Gods goodnesse to His Church and taking a share of the Song of praises with them it being such a glorious peice of work as would serve not only all the Saints but the Angels also so then in these two Verses is set down the Angels approbation of and concurrence with the redeemed Church The scope of it is to shew 1. The harmonie that is among Saints and Angels in their praising God 2. To shew how excellent and glorious a ground of praise a flourishing and victorious estate of the Church hath in it and that by it God giveth evidences of His Glory to Angels Principalities and Powers c. Eph. 3.10 3. To shew that Angels delight in the Churches flourishing and in the thriving of the Gospel Luke 15.7 there is joy in heaven at the conversion of a sinner so here by holding forth the in-coming of many sinners and the spreading of the light of the Gospel all the Angels are made chearfull at the news of it 4. To shew the excellencie of the thing the exceeding greatnesse of the Glory of God and the excellencie of the work of praise it will and doth take up Angels to go about it it is a work becoming even them The glorious condition abiding the Church shall furnish all the Angels in Heaven matter of praise and the hope of such a glorious outgate might exceedingly comfort Iohn and others who were to live under those difficulties More particularly This company of Angels is set out 1. In their posture they stand and they are set out in the same posture Chap. 5. The reason of their standing is to shew not only their reverencing of God but their great dependence on God as servants waiting for direction from Him and their readinesse to obey what orders He giveth them It signifieth also their priviledge to stand there Deut. 10.8 2. They are set out in the place where they stand it is about the throne Elders and beasts as we shew Chap. 6. to signifie the end of their service it is to watch over the Church that is between Gods throne and them they are without as a guard and wall to the redeemed Church they are ministring Spirits all of them for the Heirs of Salvation Heb. 1.14 Therefore it is said all the Angels they surround the Throne and the Church keeping them in and keeping out from them any thing that may annoy them and consequently they are round about the innumerable multitude mentioned before vers 9. who were before the Throne yea it would appear that these being here omitted though that be their place and Elders and Beasts mentioned to stand there where formerly they stood must be comprehended under the Elders or Beasts seing the place and guard is all one and the distinction that is put between them is but as a difference of the whole Catholick Church signified by the Elders from such a particular company brought through Antichrists tribulation vers 14 and 15. and at such a time and in such a case as a part of the whole and in these respects distinguished from the whole which strengtheneth the exposition we gave before of these Elders representing the Church of God for probably they had not been omitted if they had been a party distinct from the Church otherwayes than a part is from the whole neither can any other reason be given why these Elders do not joyn in praise with the Church or Angels as Chap. 4 and 5 c. when the praise is so solemn but because their joyning or praise was formerly expressed by the company
had accesse at their solemn times and this allusion holdeth forth that as the inner court being compared with the outer was small and as many had accesse to this which were not admitted to the former so during this time the number of true worshippers shall be few though the multitude of nominall Professors shall be great because the Lord will set apart some few to himself and disown the rest even as if under the Old Testament he had appointed the outer court to be divided from the inner the greater part had been rejected but the better part reserved so shall it be in the Gospel-church at that time some few like the Temple shall be ordered and set aside for himself and the visible body of Professors left out without any such speciall care which leaving or casting out we conceive to be the same as not to be sealed and so taken notice of by God Chap. 7. And this measuring will be sound to belong to the same persons who are sealed The second allusion of measuring respecteth that vision Ezek. 40.41 c. And it may signifie 1. the Lords putting a difference amongst Professors of that time and that profession will not be sufficient to make men passe but they must be tried and put to the touchstone and that the Lord will do so 2. It holdeth out the Lords setting apart of some for himself in opposition to others who are neglected thus the land was to be measured Ezek. 47.18 and for this cause Israel is often called the rod of Gods inheritance Psal. 74. 2. Ier. 10.16 c. as measured by to him in opposition to all other Nations 3. It signifieth a care and special oversight of the Lords in reference to these in the Temple beside others as if he were building and preparing a house for them even like a little Sanctuary to rest in during that time Thus measuring of the Temple here is opposed to the casting out of the outer court to the Gentiles which is not to be measured or so taken notice of by the Lord and this agreeth with that Chap. 12.14 of providing a place for the woman i.e. the Church during the same time And lastly this measuring of the Temple is opposed to the opening of it Chap. 15. And opening of it there being to be understood of an enlarged estate of the Church and bringing of the Gospel to open light This here must signifie a secret retired state of the Church wanting that splendor and visibility of Ordinances which it had before this time and which after the seven trumpets sounding it was to have A third allusion is unto Daniels prophesying of Antiochus his making desolate of the materiall Temple Dan. 7.13 and so the meaning will be That as the Church of the Iews and their Sanctuary was tread upon during such a time under Antiochus so shall the visible face of the Church be abused and overrun by Antichrists followers during his tyranny over the same Yet still will the Lord preserve a remnant as in that former case Vers. 1. Now it will be easier more particularly to clear the words Wherein there is 1. Something done 2. Something said And there was given unto me a reed like unto a rod. A reed is used in measuring either to find out the quantity of a thing or the regularity of a thing or for the dividing and setting apart of it It is given to Iohn not only to signifie the smallnesse of that number which should be set apart for God for as numbering importeth fewnesse so measuring doth smallnesse and the regularnesse of their worship beside all the rest of the world but to shew that the Church during this time was not to be reckoned by the multitude but that the rule behoved to be applied for discerning of it and these who were furnished by a measuring reed should find it out and none other That which is said may be taken up in these three 1. What he should measure 2. What he should not measure 3. Why His direction what to do is Rise and measure the Temple of God and the altar and them that worship therein The Temple here is that which we called the Court of Priests where the altar stood it is opposed to the outer Court in the following Verse These that worship therein point out true worshippers who rest not in the outer Court with the multitude to whom they are opposed vers 2. but like Priests to God they worship him in the Temple where the altar is signifying the continuance of the prescribed worship in opposition to the will-worship of others particularly their continuing to make use of Christs sacrifice which is signified by the altar which the multitude did not enquire for These are to be set apart after they are tried and found for God Himself The second part of the direction is what should not be measured and that is the Court without the Temple leave or cast it out and measure it not saith He by which is understood the visible face of the Christian Church which in respect of externall Professors is like unto the outer Court during the Jewish service This not measuring of it implieth a slighting and misregarding of it and not setting it apart as the former as the following words do clear 3. The reason of this is for it is given to the Gentiles and the holy city shall they tread under foot fourty and two moneths Where 1. the state of the outer Court is set down to be given to the Gentiles 2. The height and continuance of their tyrannie is expressed the holy city shall they tread under foot fourty and two moneths By the Law Gentiles were inhibited the congregation and assembly of the people in this outer Court so this giving to the Gentiles must suppose a profaning of the visible Church and corrupting and mixing of publick Ordinances and Worship even as admission of Gentiles to the outer court would have been under the Law for which Paul was complained of Acts 21. By Gentiles is to be understood not properly Pagans for they are not capable to possesse the visible Church and to partake its name for it continueth to be the outer Court even while it is given to them and is tread on by them Beside as was hinted the time of their treading of it will fall under the time of Antichrists sitting in the Temple of God and therefore it must be understood of his vassals and followers They are called Gentiles in this respect that although they seem to bear the name of Christians and so did not destroy but possesse the outer Court and retain the name of the Christian Church yet in respect of their defection from the purity of the Gospel and of the superstitious and idolatrous worship propagated by them they are rather to be accounted Gentiles than Christians in which respect their head Antichrist Chap. 13. is said to have a name of blasphemy even as the Pagan heads had
his finall overthrow but is immediately to follow that time when all Nations worship him See further Chap. 6. Lect. 1. The second objection is that before the seventh trumpet blow the beasts Kingdom is said to be shaken with a considerable ruine which say some must belong to the vials some whereof therefore must contemporate with the sixth trumpet Answ. What we have said in the exposition will abundantly clear this in a word the sixth trumpet hinteth the turn which the seventh doth consummate and it sheweth that immediately upon the back of the witnesses killing there succeeded a glorious face of a Church in comparison of what was which being compared with the application formerly given will bear out this that the Lord turned Antichrists highest fury against His Church and witnesses to be the occasion and mean of furthering his own ruine and bringing of His Church to some footing which we acknowledge to belong to the sixth trumpet and maketh way for the opening of the Temple in heaven which was before shut out of which the Angels with the seven vials do proceed which sheweth that there is some shaking of Antichrists kingdom antecedent to the vials as well as to the seventh trumpet even as much as belongeth to the sixth trumpet for the first of them supponeth a visible Church-state and some victory over Antichrist to be begun From all which the contemporating of this seventh trumpet with these seven vials doth the more evidently appear which we have insisted the larglier upon because it is a main pillar that supporteth the series laid down Chap. 6. and doth make the connexion clear here although we professedly spoke of it before To come particularly to the words then the sum and scope of these following Verses is by anticipation to give a little view what the vials expresse more fully from Antichrists begun ruine to its close and this is brought in here for the confirmation and consolation of Gods people that before he insist in the particular explicatory prophesie of the Churches trials from the beast in the Chapters following they may have a hint of the happy outgate following it and it doth lay open a full view of the Churches militant condition to her close before he again begin to deduce it from its beginning This happy outgate is three wayes expressed 1. by a heavenly proclamation of good news vers 15. 2. by an excellent song of thanksgiving vers 16 17 18. 3. by a type or vision vers 19. All which are but generally hinted without mentioning any particular because that is reserved to be done by the prophesie of the vials The general proclamation is There were great voices in heaven saying The kingdoms of this world are become the Lords and his Christs and he shall reign for ever where we have to consider 1. the news 2. whence they come The news have two branches one is concerning the present happy change The kingdoms are become the Lords and the other is concerning the continuance thereof He shall reign for ever By Kingdoms of this world we understand not all Kingdoms but some or many called Kingdoms in opposition to persons or families or parts of Nations Now the body of Kingdoms and Nations are brought in as is expresly said Chap. 15.4 parallel to this All Nations shall come and worship before thee They are called Kingdoms of this World to shew that such Nations as formerly did not acknowledge God should now submit to Him The scope is to shew the increase of the Gospel after Antichrists begun ruine in opposition to the former paucity that was in the true Church They are said to become the Lords and His Christs in opposition to what formerly they were they were His by creation but were not of His Church nor did not acknowledge His Christ as Head but owned another master now they become the Lords by speciall acknowledging of Him and they become His Christs by the profession of faith in Him alone In a word this their becoming His now is to be a pure Church to Him such as no Nation formerly were and as once the Iews were His in a peculiar manner Beside this is expounded Chap. 15.4 All Nations shall come and worship before Him by giving their professed subiection to Him It is said He shall reign for ever this is not only to shew the perpetuity and eternity of Christs Kingdom in it self as it is expressed Dan. 2. That of His Kingdom there shall be no end for even under Antichrists height of tyrannie this was true our Lord Jesus had a Kingdom then but this reigning relateth to His visible continuing of a Kingdom in the world such as he seemed not to have immediatly before this as may be gathered from vers 17. In a word Christ hath now taken on Him to have a visible Kingdom in the world and that shall continue without such an universal eclipse by Antichrist or any other to the end These news are proclaimed by great voices from Heaven which may be understood either properly of the joy in Heaven and praise which God getteth there for the conversion of one sinner much more for the conversion of Nations or which especially we rest in figuratively of the visible Church which is just now constituted and the witnesses set therein they before this spoke silently now with confidence and boldnesse they cry and praise the rather we conceive this to be the voice of the witnesses and faithfull Ministers because in the Song following we find only mention made of the Elders and yet it is not like that the Ministers or beasts were silent who Chap. 4. and 5. use in their thanksgiving to go before the Elders this therefore is like to be from them it being one of the delightsomest messages of the Ministers of the Gospel Isa. 52.7 to say unto Sion thy God reigneth 2. The event of this trumpet is set forth in the thanksgiving Song of the four and twenty Elders where 1. their posture is set down next their praise By Elders as on Chap. 4. was shown are represented the Believers who now also having got to seats again and a visible profession which was not heard-of during Antichrists reign and the Temples measuring and the womans being in the wildernesse they do also publickly acknowledge this mercy and praise for it and by falling down before Him acknowledging their having that settled condition from Him and that humility and reverence is no lesse requisit for praise in a prosperous condition than it is for prayer under adversity The subject of this Song pointeth at two particulars in the event of this trumpet 1. Gods taking to Himself a Kingdom for His peoples good 2. His pleading against His enemies and executing justice upon them In the first vers 17. they begin with Gods title Lord God Almighty which art and wast and art to come it was spoken of before and is here applyed to shew 1. that God rightly taken-up is the ground of
him as Chap. 13. The opposition is clear they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His but that is to be Churches as the Lord speaketh to Paul at Ephesus I have much people in this place that is a flourishing numerous Church to be converted here by thy Ministrie who being gathered become a Church Revel 2.1 and so a peoples being the Lords is their becoming a Church and therefore when a Nation is said to be the Lords it is equivalent as to say that Nation is a Church to the Lord as these in Ephesus are written unto Rev. 2.1 Out of all which may be concluded If it be all one to say that Nations shall be the Lords and Nations shall be Churches Then the Scripture doth assert nationall Churches in the dayes of the Gospel not only as consistent with the Gospels administration but as an evident commendation of it But the first is true from this place and therefore the last also for a Song is given to God for it There are some objections to be removed the first whereof is that there is no mention made of any nationall Church in the New Testament yea where sundry Families and Churches of one Nation are converted they are stiled Churches and not one Church so may it be here Answ. 1. It will not be safe in some things to stick literally to words so as none other may be admitted but what is expresly in the letter if the thing be written for the Church being then in its infancie it is no marvell that no whole Nations or Kingdomes were converted and so could not be called by that name seing that Magistrates who are prime parts were long after that the Churches enemies and though a minor part be called by Churches and not by the name of the Nation it is no marvell seing the Nation and Church were not of equal extent and in that respect the Church was not nationall Ans. 2. Yet the equivalent is in the New Testament two wayes 1. When many Churches in one City are called the Church of that City as Ierusalem Antioch Ephesus Corinth which were moe than one Congregation and may it not by the same reason be given to many Churches of a Nation as well compare 1 Corinth 1.2 with 14.34 it will be found that one Church had moe in it 2. It is equivalent when many Churches of one people are upon the matter counted as one and called one in the New Testament so the Hebrews are all when they are written to called one house Hâ—b 3.6 yet had many Officers Heb. 13.17 and the visible Church only is the object of writing and by Peter one flock 1 Pet. 5.1 2 3. and the Churches of Galatia are called one lump Chap. 5. and written unto in common to cut off them that troubled them and to prevent the growing of a rent amongst them which certainly sheweth us that Churches in one Nation have dangers common to them all which are not so to others and duties lying on them respectively and rents and strivings wherewith they peculiarly are bitten and devoured It sheweth also there was some peculiar unity to be rent some greater â—ye and union that made them as one lump to be in hazard and some ground giving them accuse to go unitedly about these duties which otherwise were impossible to them some way peculiar to them in that one Nation more than with others that were not of it Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church which apparently was that same with the Chuâ—ch of Ierusalem and having the same Officers for it is not like that all the Believers reckoned in Ierusalem dwelt in the town But it is clear 1. that Church which Paul persecuted was one Church Acts 8.3 but that was especially the Church of the Iews not a particular Congregation of them but all that called on Christs name Acts 9.1.2.14 wherever they were all of that way 9.21 especially Iews wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles for the high Priest had not Authority over them and he entered in Synagogues to persecute yet that Church which he persecuted was the Churches in Iudea who upon his conversion from persecution are said immediatly to have rest Chap. 9.31 compare with it Acts 26.9 10.11 c. Yea from that we may argue The Church which Paul did persecute was one Church Chap. 8.3 But that comprehended all the Iews of that way and the Churches of all Iudea Samaria and Gaâ—ilie as appeareth vers 1 2 31. Chap. 9. Therefore they are one Church Or thus If the Churches of Iudea may be one there may be a nationall Church But they are one These who had rest by his conversion are the same who were troubled by his persecution for that Chap. 9.31 is mentioned as a fruit of Pauls conversion But these who had â—â—st are many Churches and these who are persecuted are but one Ergo these many are one and that one is many Take one other place Gal. 1. compare vers 13 22 23 25. There is one Church spoken of vers 13. there are Churches of Iudea spoken of vers 22. and yet both are one Therefore it must mean as much as the Church of Iudea These Churches of Iudea are many Churches to whom Paul was unknown But these Churches were these whom Paul persecuted say they vers 23. He that persecuted us that is Us the Churches Ergo that one Church whom he persecuted vers 13. was the Church of the Iews including the Churches of Iudea Neither will it be of force to say this maketh the Church nationall as it was proper to the Iews because for a Nation to be a Church differeth from making the Church nationall or proper and peculiar to that Nation which was the Iews priviledge beyond all Nations neither is it good reasoning persons are of such a Nation and stock Therefore of the Church as if it followed that seed be what they will it may be doubted if Israel was so But this is good reasoning Such a Nation have given and ingaged themselves to Christ Therefore they are a Church Again in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation for no particular City or Family have promises beyond others under the Gospel yet any City or Familie becoming Christians becometh a Church and all their Members are Church-members and what more is pleaded-for or can be denied unto Nations Neither can it be excepted that a Nation are many for many Professors are promised to Christ and is an evidence of His reign by their multitude as their purity or holinesse is another when joyned together Hence also secondly we may from the former grounds argue for the baptizing of children thus If whole Kingdoms and Nations may in a peculiar manner
immediately after their birth as it were and in their very infancy even as Pharaoh sought to destroy the Iews male children Exod. 1.23 3. As Christ was born and preserved till He had finished the work committed to Him notwithstanding of all the enemies malice and craft so shall it be with the Churches seed 4. As He immediately after His birth was pursued made to flee and carried to Egypt so shall it be with the Gospel-church who should be made to flee immediately after the first delivery This allusion is the more probable if we consider that the time of Christs being in Egypt will be found to be about three years and an half which is here the time of the Churches wildernesse-condition for He was born in the thirty year of Herods reign He did not flee immediately as appeareth by Maries continuing till her purification Luk. 2. and by Herods killing the young children of about two years old Mat. 2. and He returned from Egypt immediately after Herods death who reigned full thirty four years whereby the suitablenesse of this time may be gathered and lastly as Herod vented his malice upon the Children of Bethlehem where Christ was born after His escape so doth the devil here vent his malice upon the Churches seed after her deliverance We come to speak of the first part of the Chapter which containeth the Churches first war with the Dragon not but the Dragon fighteth also under Antichrist but more covertly and in another shape here more palpably which is first summarily proposed to vers 7. Then 2. prosecuted more particularly Vers. 1. In this first part the parties are described 1. The defender is set out in three things 1. She is a Woman that is the Church as she is ordinarily called partly 1. for infirmity and being obnoxious to wrongs 2. As in subordination to Christ as her Husband 3. As the Mother of Believers and she is one Woman though here the whole Gospel-church be represented to shew an unity in the Catholick visible Church which is the only object of persecution and that she is but one Church Woman Mother or Wife and there cannot be moe 2. She is described by her adorning or statelinesse in three things 1. She is clothed with the Sun setting out the pure Doctrine that she professed and the shining conversation of Believers in that primitive time who had put on the Lord Rom. 13. and owned His Word and Testimonie which is called the Sun in the eight Chapter especially what concerned His imputed righteousnesse and satisfaction 2. The Moon is under her feet whether by the Moon here we understand earthly temporall things which are mutable and spotted like the Moon or Jewish feasts new Moons c. called the rudiments of the World Col. 2. it cometh to one to wit to set out the deniednesse and mortifiednesse of the Church at that time despising worldly things and adhering to Christ and having a conversation heavenly which the Apostle exhorteth unto Col. 3.1 in opposition directly to the resting on these new Moons and other elements of the world as well as is in opposition to worldly things 3. She hath a crown of twelve Stars that is faithfull Ministers carrying the Doctrine of the twelve Apostles and following it so the Church is builded upon that Eph. 2.20 22. and Revel 21.14 the names of the Lambs twelve Apostles are written on the twelve foundations this is a Crown that is it is her glory and credit to have faithfull Ministers and to be following and avowing their Doctrine as Paul calleth the Thessalonians his Crown This is a well adorned Church in a suffering time We take these three more particularly to be expressed vers 11. The first by the bloud of the Lamb that is the Garment The second the word of the testimonie that is the Crown Thirdly They cared not for their lives and loved them not unto death that is the trampling of the Moon under their feet or undervaluing temporall things for the life is most cared for as Iob 2. Skin for skin yea all that a man hath will he give for his life The third part of the description is vers 2. in her travailing and crying expressing two things 1. A fruitfull condition of the Church in this beauty so travailing and bringing forth doth signifie in Scripture and is well applied to the Gospel-church which is a Mother Isa. 54.1 Gal. 4.19 with 26 27. 2. And although it doth signifie a fruitfull condition yet also it is a sorrowfull and afflicted condition as ye know the travailing of a woman ordinarily holdeth forth and Christ calleth it Ioh. 16.21 sorrow or pain till the childe be brought forth In a word this primitive Church is pure fruitfull and afflicted as her crying importeth with great pains do Ministers beget Gal. 4.19 and with great hazard is the profession of Christianity owned and great wrestling hath she in Prayer to God and sufferings from men to be rid of this sorrowfull condition ere she get free of it The enemie pursuing is described vers 3 and 4. in four or five particulars and it is called as the former a great sign or wonder represented to Iohn in Heaven because great things were signified by these here the parties are exceeding unequal she a woman the enemie is a Dragon some say there is an utter antipathy between Men and Dragons whereas other ravenous creatures for meat destroy men these for delight do it and whereas men can endure to look on other creatures yet not so well on the Dragons and Serpents however it is a most ravenous beast by which is represented in Scripture sometimes the devil sometimes some great persecuter acted by the devil the supream commander so was Pharaoh called and as he was the first oppressor of the Jewish Church so this representeth the first oppressors of the Christian Church both come in here the devil first that is clear vers 9. then the Roman Empire primely instrumentall in persecuting Christians that appeareth by the description of the Dragons shape he hath seven heads and ten horns which seven heads Chap. 17 are clearly to be expounded seven Hills and seven Kings or sorts of Governments and these ten horns to be ten Kings which were to arise out of the ruines of the Empire they had not then received power Chap. 17. Therefore they have not here Crowns as Chap. 13. and expresly she is vers 18. of that Chapter called the City which reigned over the Kings of the earth at that time the devil is chief and the Roman Empire or Emperour his Depute in this for the devil acteth not immediately yet what he doth by instruments is attributed to him as Chap. 2.10 This is a great Dragon to shew his power Red to expresse his cruelty and having seven heads and ten horns to expresse him who especially is instrumentall in exercising that cruelty the Roman Emperour like Pharaoh who is called a Dragon Psal. 74.15 Isai. 27.1 Ezek 29.3
they did yet few were capable of that joy and did joyn with them One thing is to be cleared Whether by these singers be understood these sealed ones or others distinct from them Answ. Whether we say the one or the other it will be one thing for if these first singers be distinct yet these 144000. learn the song and joyn both in the matter of it and manner of singing so in the use it will be applicable to the Church at that time 2. Though it be understood of these 144000. yet may these phrases of singing before the Throne of God and the Elders be well understood either as their doing this publickly as is said or especially as acceptable to God as by these in Heaven it may be also that the Angels and Saints triumphant are brought in here singing with whom the 144000. sealed ones joyn and agree yet the scope and connexion with what followeth will agree as well to understand it of the militant Church and that Angel mentioned vers 6. called another may be in reference to them and other Ministers for so these Angels following seem to be understood as well as to another Angel properly 3. They are described by their speciall priviledges properties or characters in number five The first is generall and comprehensive of all as the ground and sum of them all to wit that they are the redeemed of the Lord. 1. They are redeemed from the earth that is not only bought by the bloud of Christ and so in that bargain of Redemption differenced from others which sheweth it is no little thing to make that difference but also by effectuall calling differenced from the profane earthly multitude and redeemed from their vain conversation to serve the Lord in holinesse 1 Pet. 1.18 The second property is vers 4. they are not defiled with women for they are virgins By virgins here are not understood such as have keeped themselves from all conjugall fellowship for by these Virgins are understood all the true Church under Antichrist and will any say there were none Redeemed amongst all the Married of that time Beside it is such a Virginity as is opposite to defilement which Marriage is not yea to the defilement mentioned here Neither Secondly by defilement here is understood bodily fornication for there may be many other lusts beside but spirituall fornication to wit Idolatry and superstition and communicating with such worship Which is clear 1. From the opposition between defilement with women and virginity as if there were no midst or another lust which is only truth in spirituall whoredoms and virgin-chastity in being keeped to Christ. 2. That which followeth is they follow the Lamb it is such a defilement then as is opposit to spirituall adhering to Christ. 3. The scope cleareth it in that he is here describing Christs pure worshippers it keepeth the phrases of this Book especially these wherein Antichrist and his worship is set down he is called the whore Chap. 17. and it whoring and committing fornication with her See vers 8. of this same Chap. Again Christ is called a husband and faithfull adhering to Him is called chastity 2 Cor. 11.2 Faith engageth as by a marriage-knot and vow to be peculiar to Christ Idolatry and superstitious worship sinneth against that Covenant prostituting men to some other thing in His room and that is the reason of this allusion frequent in the Old Testament as in the New 3. They follow the Lamb whithersoever be goeth This sheweth 1. an adhering to Christ on any tearms and in all trials cost what it may they follow faithfully 2. A painfulnesse in following through all duties hazards and possibly places that if he go to the wildernesse they will go with Him alluding to that Gen. 2. in opposition to the former whoring that a wife or married party shall forsake all and cleave to her husband so did these sealed ones constantly and solely adhere to Christ and follow Him as their Husband 3. It importeth upon Christs side that He is tyed to no place or particular Church as Rome Constantinople or any other but may transfer His Ordinances and Candlestick where He pleaseth for the Lamb's presence here spoken of is His presence by Ordinances and Church-communion else where where He thinketh good so it importeth upon the other side the temper and inclination of these Virgins that they are addicted to no place particularly bounding Christ or seeking Him there so that if he be not there they will not go else where to seek Him as Antichrists fornicatours in opposition to these may be gathered to do who will not go out of Rome after him nay but they go with Him and follow Him weighing His presence not by places or externall priviledges but by the evidences thereof in His Ordinances and where He setteth up these there wherever it be they seek Him and acknowledge Him present The fourth property is also set down vers 4. These were redeemed from among men being the first fruits unto God and to the Lamb. This redemption pointeth at Gods wailing them out amongst others of that time and the end and scope of it to wit to be the first fruits unto him alluding to that custome of the Iews paying first fruits unto the Lord whereby they are holden forth to be 1. as holy and set a part for that use and end 2. as being the forerunner and earnest of a coming greater harvest in both which senses it may be here 1. They were holy to God when all the world was profane so all Believers are called first fruits unto God Iam. 1.18 Ier. 2.3 Thus it is the priviledge He called them unto 2. As these now appearing go before and foretell as it were the great number and harvest that were coming and to follow unto the Lord throughout the earth See cap. 7.9 even as the first fruits were an evidence and pledge of an approaching harvest so were these to God and the Lamb. And thus their redeeming from amongst men will be here their separating by effectuall calling as that before vers 3. is their generall redemption The last property is vers 5. In their mouth was found no guil for they are without fault before the Throne of God The scope is this to shew their sincerity in opposition to the hypocrisie of that time 1. There is no guile in their mouth i.e. no dissembling or counterfeiting as is said of Nathaneel They are all Nathaneels Iob. 1.47 and like that blessed man Psal. 3.22 In whom there is no guile they are as they professe seriously adhering to God in Christ whose name they bear out in their profession and are not counterfeit Christians as Antichrists followers are to whom they are opposed and in which respect they are said to be without fault i.e. the faults these were guilty of as was said before 2. This sincerity is proven or it is hinted wherein it consisteth for saith he They are without fault before the Throne of God
common wars and enemies He with His Ministers Saints and Servants are one Christ 1 Cor. 12.3 Consider the actors it is these i. e. the horns Chap. 12.7 it was the devil and his angels Chap. 11 and 13. it is the beast that is the head and Chap. 18.24 there the bloud is found in the whore here it is the horns All concur and share both in the sin and judgment but diversly The devil is the fountain and root that this enimity floweth from the beast is his special Lieutenant and General the horns are the more immediate actors by which the beast pusheth the whore not only concurreth but she bloweth the hatred and pusheth-on by advices laws and edicts though the as an ecclesiastick body put none to death herself yet doth she put the horns to it who are her immediate executioners This then is a character of these Kings who shall give their power to the beast they shall persecute Christ's true Church for a long time in favours of the whore and beast The last word added is concerning the successe the victory is on the Lamb's side and the reasons are subjoyned He is victor in His Members and Cause these three wayes as Chap. 12. 1. When in their sufferings they continue stedfast and overcome even to the outwearying of the persecutors by their patience who are more inslaved and overcome in acting than the other in suffering 2. He overcometh by keeping Truth and a Church in the world in the despight of them that the Prophets end their testimony in despight of them and the Church spreadeth and multiplieth even under them as under Dioclesian c. 3. He overcometh by bringing sad judgments on His persecuters and bringing His Church through and setting up the Witnesses as Chap. 11. when they seemed lowest and by making the world subject to the Gospel in end either by moving them to yeeld or by crushing them and restraining them from doing any hurt to it He thus prevaileth The reasons added to confirm us of the certainty of the victory that it cannot be otherwise are from two grounds 1. From the excellency of the Captain He hath no equall for He even this Lamb is Lord of lords and King of kings words setting forth especially His Godhead in three 1. His soveraignty and absolute dominion over all 2. His power being able to command all none so great a King as He. 3. His right for justice is on His side These titles agree to Christ properly as God so Chap. 19. and yet as Mediator in some respect for the behoof of His Church He is made head over all things Eph. 1.22 and hath all power over all not as over the Elect who are in a peculiar way committed to Him but in a deputation for their cause and good He hath a delegated power as Mediator to restrain punish raise up or cast down Kings or Kingdoms in the world as He thinketh meet The first is essentiall to Him as God the second voluntary and given to Him as Mediator The second reason is from the nature of His Warriours or Army none such are in the world they are such Souldiers as are all Saints 1. Called that is effectually so from the estate of nature to grace and so sanctified 2. Chosen they are both chosen comparatively and chosen and made use of by Him to be for the glory of His grace and therefore cannot be overcome by any power but be conquerorâ— 3. They are faithfull honest at the heart and reall in His service which is an effect of the former two they stick constantly unto Him which sheweth wherein their victory most consisteth that is in their faith 1 Iob. 5.4 though even in suffering yet they quit Him not These are excellent qualifications Now if it be asked If there be none other on Christ's side but such what shall be accounted of all hypocrites though formal professours Ans. 1. They may be for Christ in one thing as in a point of truth yet against Him in the end they are not for His glory therefore are not on His side for he that is not so with Him is against Him 2. All unrenewed men are Christ's enemies and though they sometimes in some particular side or seem to side with Christ yet it is not done as service to Him as in Iudas who followed Him for the bag and those that preached Him out of envie Philip. 1.15 yet are they but serving themselves and not Christ and will be ready to do Him an affront when it serveth their purpose as Iudas did He hath no followers indeed but where grace maketh them nor will He count men by their practice but by their ends and motives Neither can one be faithfull to the end but one that is called and chosen others are one time or another utterly foyled to the shame of their profession and He will own none such as Souldiers to Him Before we come to the application two things would be cleared 1. If this prophesie be fulfilled 2. how it is fulfilled or when and much businesse is here made by Papists who make their main demonstrations from this that Antichrist is not yet come because say they this is not fulfilled 1. That this is fulfilled may be evidenced thus Arg. 1. If these Provinces that were in Iohns time without Kings be now Kingdoms having their own Governments without any dependence on the Roman Empire Then this prophesie is fulfilled But the first in experience is truth look through all the Nations that were Provinces then not one of them is subject to the Roman Emperour now save it be Germany alone which yet indeed is not so but all have their severall independent Kings now of a long time The connexion of the Major may be made out thus That change that hath since come upon the Roman Empire and the up-setting of these many new Kingdoms and Kings which had no Kingdom then is neither no change at all but consistent with the head that then was or it is some other change than is held forth in this prophesie or thirdly it is the very same spoken of here But neither of the first two can be said not the first that the Empire is the same now that it was then for the spirit putteth a clear difference betwixt this last state Chap. 13. and the first under Emperours That in the first the heads were Crowned here the horns and if there be not difference betwixt Provinces subject to one Empire that ruleth over them all and Provinces made Kingdoms ruling within themselves without any dependance on that head there is difference in nothing for Kings cannot be horns to the Emperours seing they act not for him but for another thus the Civill head hath the crown on the head not on the horns the Ecclesiastick head hath them on the horns it is consistent with it to have Soveraignes for his vassals which cannot be in a civil state for so either the Kings were not
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate