such Societies and exclude others from them though possibly it may be done unjustly yet was it ever heard of that a Magistrate might priviledge any with the priviledges of Church-membership or by his Authority un-Church any The paralel therefore cannot be universall in these 3. All other Societies as such are parts of a Commonwealth and together make up the body and therefore in reason ought to be subordinate to the common Government but the Church as a Church is no essentiall or integrall part of a Commonwealth there is therefore not the like reason for their subordination If any should yet except and say that an Authority may be immediately from God and not derived and yet be by Him appointed to be subordinate to the civill Magistrate as is instanced in that Power that a Husband hath over the Wife or a Parent over his Children We Answer 1. That it may be questioned if a Parent as a Parent be subordinated to the Magistrate although as a man and member of the Commonwealth he be for he may command his Children without any Authority from him yea contrary to the commands of Magistrates and in some cases warrantably suppose in their Marrying adhering to the truth of God c. neither can the Magistrate increase or diminish their power although they may strengthen them or marr them actually in the exercise thereof yea suppose a Parent to incline to match Son or Daughter in a way that is not sinfull or inconvenient and for this end to command them to give obedience and again suppose the Magistrate to command them otherwayes to match The Magistrat's command here will not loose the Childe from the Parents Authority because although both Parent and Child be the Magistrat's subjects yet their obedience is called for in reference to these things that belong to a Magistrate only Hence that case of a Magistrat's requiring one thing and a Parents commanding of another to the same Child is by Divines solved by this distinction That in things belonging to the Magistrat's command the Child ought to be obedient to him in what concerns the duty of a subject but in things that concern the duty of a Son properly he is to be obedient to the Father whatever the Magistrate command which sheweth that simply the commands of a Father as a Father are not subordinate to the Magistrate and so that in reference to some persons there may be two supream Powers upon divers considerations who may command without subordination one to another and yet their Authority be no way inconsistent together 2. We Answer That although the Authority of Fathers and Husbands were subject to the civil Magistrate as such yet can it not weaken this consequence If the Authority of the Church be not derived from the Magistrate Then can it not be subordinate to him for the Authority of Parent Husband c. is personall and naturall that is founded in nature and theâ—efore is derived by nature to Parents Husbands c. And such do not make a body of themselves but are members of another greater body whereas a Church is a Society and Incorporation compleat in it self and as such is not founded on nature but by Gods positive grant and foundation is such and therefore Authority must be immediatly derived to the Church by the same mean to wit of a positive grant by which its being as a Church is derived And can it be instanced that there is any such to wit a compleat Incorporation having immediate power from Christ for the governing of it self and shutting out of corrupt members without any derived power from the civil magistrate who yet are subordinated to his power in the exercise of theirs We grant indeed that the Church considered as subjects and members of the commonwealth are subject to him but it will no way follow that the Authority or Government wherewith she is furnished as a Church is to be subjected to him Neither can this be thought strange that a Church â—udicatory considered as such should be accounted independent as to the civil Magistrate seing we must either say that a Minister in his Ministeriall and Pastorall duty acteth by an Authority immediately from Christ without any dependency on the civil Magistrate which yet readily cannot be admitted in any other case to wit that a person should command without dependence on the Magistrate Or we must say that the Minister preacheth and acteth in his Ministery in the Magistrate's name mediately and by his Authority or by none at all which I suppose none will affirm And what greater inconsistency is it with civil Power to have distinct Authoritative Courts than to have Rulers distinctly and Authoritatively commanding persons especially themselves 3. If we consider the Epistle to Thyatira where much is commended yet there is a notwithstanding and reproof cast in upon this account because thou sufferest that woman Iezebel that calleth her self a Prophetesse to teach and seduce my servants This suffering can be no defect in respect of civil Authority for that was not in their power or is it any defect of any personall or private dutie because none such can imped other persons teaching if willfully they will set themselves to it nor can they be thought defective in thâ—t that are so commended for Faith Charity Works c. and that even in respect of their thriving and growing in their private conditions it must therefore be a suffering of her in so far as by Church Authority she was not censured and restrained that thereby the seducing of Christs servants might be prevented whose edification is the end of this as of all other Ordinances and so consequently the Church of Christ is furnished with power and authority in reference to her own affairs and members 2. This will also be clear by considering these who are primarily in this respect commended and reproved in these Epistles it is not the body of private Christians but the Church-officers as peculiarly distinguished from them so that these threatnings and reproofs do otherwise belong to them than to the Church as we will find in the progresse And there can be no other reason given of this but because these faults were the faults of these that had Authority to right them and did it not which will be more clear afterward when we consider the subject of this power 3. These acts are either acts of private Christians or personall acts of Ministers and Church-officers both which are already overturned by the forementioned reasons Or it must be by some extraordinary act as Peter's smiting of Ananias and Sapphira or it must be the exercise of some ordinary Power and Authority there is no other thing conceivable But none of the first three can be said Not one of the first two for the reasons given not the third Because 1. There is no warrand to look upon these Officers as furnished with that gift nor was it ordinary to the Church and her ordinary Officers such as
could their Authority have never reached to the formal removing of them as in civil cases was hâ—nted Thirdly To make out the Argument we say that this distinct independent Power here mentioned is a thing that agreeth to the Church in all Ages and conditions and is not peculiar to any one time as suppose because the Church wanted Christian Magistrates at this time it had been lawful to exercise Authority independent from them which in other cases where the Magistrate is Christian is not to be granted Therefore we say 1. That which is attributed to these Churches here agrees to them as Churches and therefore to all Churches at all times for the duties are common and the hazards are common to Churches at all times Therefore this remedy of Church-discipline must be perpetuall also it being the cure that is appointed for such a disease And that often repeated word He that hath ears to hear let him hear what the Spirit saith unto the Churches doth speak in all ages to the end of the World alswell as then 2. If all other directions exhortations c. in these Epistles be perpetuall and binding to the Church to the end of the World then this must be so also and there can be no reason given why this is to be accounted temporary more than the other especially considering that Christs sending of this Revelation is for the good of His Servants unto the end of the World and that especially is aimed at in these Epistles as the forcited close doth confirm It must then be injurious to Christs mind to scâ—ape out so much as concerneth Government as not belonging to His Church for so many ages 3. If the grounds requiring the exercise of this power in the Churches during this time be perpetuall agreeing to all ages Then it is not to be astricted to the time of the Churches being under heathen Magistrates alone But the ground are perpetuall for that is not because the Magistrate is a heathen but that the person offending may be brought to repentance and the seducing of others may be prevented Now these ends are perpetuall which the Church is to study in all times and seing Church Authority and Government is here holden forth as a mean appointed by Jesus Christ for attaining of these ends It must therefore be of perpetuall use to the Church also Although these Truths be clear from the Word yet there are some things which are partly exceptions partly objections insisted on by Adversaries which we shall speak a little to as the nature of our intended purpose will permit A forcited Author pag. 545. doth confidently undervalue all Arguments to this purpose and denieth all distinctnesse of Government in the Church by any Power distinct from that of the Magistrates and to maintain it doth 1. assert That all sort of Power whatsoever is supreamly in the Magistrate whether Heathen or Christian by that place Rom. 13.2 he heaps up with many bigg words several absurdities that accompany as he alledgeth that opinion of a distinct Church-government which he calleth invidiously the building of an Empire within an Empire Yet 3. He granteth that where the Civil Magistrate taketh not on him the care of the Church and maintaineth it not in that case by the Law of Nature and Nations the Church cometh to have an Authority or somewhat equivalent in the place of that whereby she is qualified for the ordering of what concerneth her Members during that case of such a Magistracie allanerly and denyeth any other Authority to have been in the Church during the time that these Epistles were written but what was by voluntary confederacie and association of Members amongst themselves and therefore saith That they had and exercised no lesse Authority during that time in Civil things for which end he maketh use of that place 1 Corinth 6.1 2. c. In reference to all which we say 1. That Authority cannot be denied here however it be derived seing it is a Power to Excommunicate and Exauthorate Officers and Members which they assume as he speaks pag. 654. Yea a Power equivalent to that of the Magistrates because it 's a Power adequate for the time to this end of governing the Church pag. 545. And therefore we say if this confederating or up-making of this Government be a thing jure called for and necessary to be done for this end it is the thing which we assert also and in respect of the particular circumstances that is what places or persons are to associate together is to be regulated by Christian prudence but if it meaned of a voluntary association and confederacie such as trades and crafts use in their Societies as that alone which is the ground of this Power This we altogether deny Because 1. If that confederating be called for by the Law of Nature Then it is not voluntary and free And this Authority is not grounded meerly upon voluntary confederating because as it is not arbitrary to a converted Christian to be Baptized or not so being Baptized it is not arbitrary to him whether to joyn with the Church or not And being joyned submitting to its Government is a necessary duty to him And it becometh not Authority to him because he submits to it but he is to submit to it because it is Authority and therefore supposing that these false Apostles or Iezebel or the Nicolaitans had never consented to subject themselves to the Discipline of these Churches as by their taking such names of Apostles and Prophets to themselves it 's like they did never yet notwithstanding had these Churches Authority over them and it was their duty to submit unto them 2. It 's granted that the Authority that the Church hath in such a case is equivalent to what the Magistrate hath and might exercise and if it be not equivalent to this then the Church of Christ under such Magistrates would not be so perfect as to their Church-state and wel-being as otherwayes which cannot be said without wronging the wisdom of God as if he had left His Church destitute of inward Power when she had least outward Protection but if it be such a Power it cannot be arbitrary and meerly grounded upon the confederacy but must be authoritative upon an other account and may authoritatively enjoyn one to confederate And so confederating is not the ground that constituteth the power but a mean making way for the exercise thereof 3. If it were asked What evidence or proof could be given of such voluntary confederating in the Churches for that time It would be hard to show that universally in all the Churches there was such formall compacting actually agreed upon and yet that there was Government and Authority in them all is evident 4. Suppose confederacies to have been yet could they never have constituted an Authority and Government distinct and independent from the civil supream Power especially while the supream Power opposed the same as supposing to keep the similitudes proponed
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
am suffering with you so I am confined for Preaching to you in Patmos pointing out this that as all Believers are brethren so all have one lot in suffering here away and none are exempted from the Crosse were it the Disciple whom Jesus loved and leaned on His bosom at the Supper the night He was betrayed yet he must be a companion in tribulation and come into heaven at the same door with the rest Folks would not think this strange that afflictions light on these whom Christ loves best the servant is not greater than the Lord. It should comfort sufferers and make them look on it as their prerogative to be sufferers for Christ. 3. There is a further aggravation or explication of the former and in the Kingdom and Patience of Iesus Christ. Lest it should be thought any thing derogatory to be a sufferer he says he is a companion in the Kingdom and Patience of Jesus Christ with them And these two words Kingdom and Patience are put together not only to shew He is a King and a Priest with other Believers but to shew this much that Christs Kingdom is often more in the exercise of patience than in dominion and that the Subjects of Christs Kingdom here are more put to exercise patience than to reign His meaning is I am a sharer with you in the Spiritual Kingdom of Christ that needeth no worldly grandour but hath need of patience And it saith that he counts it his prerogative to be singled out and put to patient suffering for giving testimonie to Christ as King of His Church Afflictions for Christ and sharing in His Kingdom may stand well together for the time and in reference to the upshot if we suffer with Him we shall reign with Him A second circumstance which is also a further description of himself is from the place and cause 1. From the place of his suffering I was in the Isle which is called Patmos This Patmos is an Isle in the Aegean-Sea near the coast of Asia the lesse not far from the seven Churches in Asia to whom he writeth a place which is called barren by them who write of it not much inhabited then not now because of the barrennesse of it therefore it was a greater evidence of the cruelty of Iohns persecuters that banished him thither 2. The cause is for the Word of God and for the testimony of Jesus Christ that is for his Preaching the Word of God and for his owning and maintaining Christs Gospel for his bearing testimonies that Jesus Christ was the King Priest and Prophet of His Church and the eternal substantial Word of the eternal Father for Christs cause who is the Word of God or for bearing testimony to Him The way how he came to this Island is not set down but Historie tells Euseb. lib. 3. cap. 14. ex Ireneo Clem. Alex. it was in the fourteenth year of Domitian the Emperour when he raised the second persecution against the Church of Christ about the 97. year of our Lord that he after he had tortured Iohn banished him to this Isle near about the same time of Iohn's age This then is the place that Iohn was banished to and yet in the same place he hath sweet fellowship with God is countenanced of Him and honoured to be the carrier of this Revelation to the Church 1. See here how far gracelesse and profane persecuters such as this beast Domitian was may prevail against the servants of Jesus Christ when he doth banish Iohn to Patmos beside other horrible persecutions which he raised against the Church Christ by this would have us know His Kingdom is not of this world 2. Solitarinesse for Christ is not the worst condition Christ can make up that another way and if there be a necessity of withdrawing men from their duty as of Ministers from their publick Ministry He can make it tend as much to their private benefit and to the publick good of His Church if not more neither doth Iohn lose any thing by his banishment and confinement for he finds more intimate and sweet communion and fellowship with Christ and gets more of His mind nor doth the Church lose any thing by it for she gets this Revelation of Gods mind If we believed this we would never go out of Gods way to make up His Work for if He please to lay us by He knows how to make up that both to our selves and Gods people The Christian Church is as much beholden to Paul's imprisonment in Epistles as to his liberty in Preaching 3. Honest suffering for Christ hath often with it the freshest and clearest manifestations of Christ. Folks that will continue faithful and bide by their duty through sufferings they shall not only not be losers but gainers 1 Pet. 4.14 If ye be reproached for the Name of Christ happie are ye for the Spirit of God and of Glory resteth upon you I would have none carnal nor vain in this but humbly confident and constant as they would thrive in their Spiritual condition and maintain their peace LECTURE IIII. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet BEfore Iohn come particularly to the Vision he saw he insisteth in some particular circumstances that make way to the more full faith and credite of the Vision and Story that followeth and though they be only circumstances in themselves yet they are profitable and conducing to the main end he hath before him We heard of the first and second circumstance how and where Iohn was when he got this Vision Followeth in the 10 vers the third and fourth circumstances that is the day when he got this Vision and the frame he was in I was in the spirit on the Lords day The words in the Originall are I was in the spirit on that Lords day pointing out a day singularly and a day that in a particular and speciall manner is called His Day beside any other day that Dominik day or day which is the Lords That we may have accesse to the use we shall speak a little to these two 1. What particular day this is seing there is no mention made what day it is more than this that it is called The Lords day 2. What it is to be in the spirit on this day For clearing of the first of these two ye would consider that there is but one other phrase in Scripture like this and it 's spoken of the Lords Supper 1 Cor. 11. This is not to eat the Lords Supper They that know the Originall know also this phrase to be singular like this of the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto and contradistinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not see apart from other suppers and common use as this was And these two being by one particular phrase expressed we must expound the one by
people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
these Gifts are seing as the impulse hath alway the Gifts with it so we may gather the impulse from the Gifts 2. We say that where other things concur not no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply upon the grounds formerly given yet 3. A distinct native sanctifying impulse may be a Call to use means and to wait on in Gods way for attaining of fitnesse in a submissive manner seeking rather to know what God intends than as being absolutely determined in respect of the end 4. Although Gifts singlenesse of heart and an impulse concur together yet will not these constitute a Minister though they may evidence a Call to the Ministery and warrand one to step in when a door is opened to them because neither of these do include an Authoritative Commission for him to treat although they do put him in a capacity to be sent as an Ambassador of Christ when he shall be Authorized Hence it is that in the case of Deacons Act. 6. who are by Gifts fitted for their Office and of Bishops Tit 1.7.8 and 9. who are in the respects there set down to be found qualified for their imployment yet is the Authoritative ordaining of both mentioned as that which did constitute them Officers in these respective stations Lastly we say that yet this impulse when all concur with it may have its own cumulative weight for the strengthning of one that hath it to the undertaking of this Charge when the Lord in His ordinary way opens the door unto him To shut up this part of the discourse we conceive that it were usefull to the Church and conducing exceedingly for the clearing of Entrants to the Ministery that there were some choice and way of tryall both of such as might be presently found fit to enter the Ministery and also of others that might be advised to study in reference thereunto and that it might not be left unto men themselves alone whether they will offer themselves to tryall in reference to that Charge or not For so many may and no question do smother good Gifts which might be usefull thereby prejudging the Church thereof who by this grave convincing and ere it fail Authoritative way might be brought forth and would more easily be made to yeeld thereunto when the burthen thereof were not wholly left on themselves whereas now partly from shame and modesty partly from custome and undervaluing of the Ministery none ordinarily who otherwise have a temporall being or any place do betake themselves to this Calling and it 's hard to say that either none such are gifted for it or that such Gifts should be lost And by this on the other side we suppose that many who do now design themselves to the Ministery because none but such as take that way are called thereto would be ashamed to thrust forth themselves and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers whereas now she is almost confined in her choice to a number that give themselves or at most are designed by their Parents or possibly constrained by necessity to follow such a study It 's true this way the Lord may provide His House and may so engage those whom He minds to make use of yet certainly it looks not so like in an ordinary way for attaining of edification as the other and considering that the Church as such is one body and so ought to make use of every member and any member as may most conduce for the good of the whole body There is no question but the Church might call a member upon supposition of his qualifications to tryall and being found conform to what was supposed might appoint him to the Ministery and that member ought to yeeld to both from that duty that lyeth on every member in reference to the whole body which is to be preferred to any particular member's interest and this without respect to mens outward condition or place providing their being imployed in this station may be more usefull to the Church and the edification of Christs Body than their being imployed in no Calling at all or in any other Calling This being also to be granted that some men may be so usefull in and fit for publick civill Callings as that thereby the Church may be benefited so far that it will not be meet in every case and in every person to use this power yet such extraordinary cases being laid aside no doubt ordinarily it were usefull And seing all Incorporations and Commonwealths have this liberty to call and imploy their members without respect to their own inclinations so as it may be most behovefull for the good of the Body this which nature teacheth and experience hath confirmed in them cannot be denied to the Church which is a Body and hath its own policy given to it by Jesus Christ for the building up of it self This way is also agreeable to Scripture and to the practice of the Primitive times none can say that the Church did not choose her Elders and Deacons and other Officers out of all her members indâ—fferently as she thought fit Act. 6. seven men fitly qualified are to be looked out amongst all the People so in Pauls practice through the Acts and in his directions to Timothy and Titus such only are not to be chosen who offer themselves to it but indifferently such as may be best qualified are to be enquired for and when found what ever they be to be called and ordained to the Ministery By all which it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery and also that shuning or repining to enter the Ministery in any person found qualified for it and thus called to it hath never been supposed as allowable by the Apostles but it was looked upon as a duty for those that were so called to obey as it was the duty of others to enquire for such To this also may that exhortation of Peter relate 1 Epist. 5. Chap. and 2. vers Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly c. whereby it would seem that he is pressing obedience from those that were called that willingly they should undertake the oversight of Gods flock Which words if well considered would pinch exceedingly a tender Conscience of any man if a Call were thus pressed upon him And indeed if it were at mens option arbitrarily to refuse such a Call the directions that are given to People and Ministers for searching out calling and ordaining such were to no purpose for thus they might all be frustrated We do not say this to prejudge the laudable way of training up Students in reference to this end it seemeth that even amongst the Iews these who were to teach the People were numerous and as it were in Colledges trained up with the
only satisfie the conscience as to the great scope of the Ministrie to wit the edification of the Church seing a man is obliged to look to edification in his Ministrie and so to settle where probably that may be best attained and not as an occasion may be first or last moved to him and it were good that both he who is called and they who call would submit all interests and be regulated by this We conceive also that the decision of this doth not mainly or principally lye upon the person himself for as he is not simply to judge whether his Gifts be meet for the Ministrie in general or for the edification of such a people in particular so neither comparatively is he to decide whether it be more conducing for edification that he imbrace one Call rather than another but this is to be done rather by these whose place leads them indifferently to look to the general good of the Church This then is the great rule to decide by whether his Ministrie considered complexly in all circumstances may most conduce to the edification of Christs body by the accepting of this or that charge when all things are singly and impartially weighed and compared together so as in the result it may upon good grounds be made to appear that the one will prove a greater furtherance to the perfecting of the saints and inlargement of Christs Kingdom than the other as if his Ministrie in one place may be profitable to moe souls than in an other and that not only with a respect to the particular Congregation but as it may have influence to the preventing or suppressing of some general evils or the promoving of some general good in moe Congregations beside If his Ministrie may probably have more acceptance and fruit in one place than in an other if by some present circumstance the planting of one place be more needful and the delay thereof be more dangerous than in another which seemeth more difficult than the place in competition therewith if the man find after some trial his liberty greater his bowels more stirred and his mouth more opened as the Apostle speaks 2 Cor. 6. in reference to one more than another if the harmonious judgement of single and uninteressed faithful men prefer the one as more edifying to the other and many such like whereby Christian prudence after the inquiring of the Lords mind may find the general end of edification to sway more on the one side than on the other accordingly conscience is to determine that to be Gods Call and the person is to yeeld for although in every case these could not sway a man warrantably and simply in respect of his Call yet where the competition is in a case that is almost equal on both sides they may have place to cast the ballance For the third That when a man is cleared in reference to a particular Charge there doth remain yet a necessity of clearing him in reference to a particular message to that Charge for as the condition of every Congregation is not alike so is not one way to be followed with all Hence we see that Iohn hath a particular and several message in reference to these seven Churches though all agree in the one generall scope to wit their edification This is not to awaken at every time an anxious dispute what matter to Preach But 1. To consider what particular faults have need to be reproved what Truths have need especially to be cleared what duties are especially to be pressed as being most slighted amongst them what snares they are most in hazard of and need most to be warned against and so accordingly to insist for though all duties be good and all sins be to be eschewed yet do we see in the Word that sometimes and in some places some are more insisted on than others upon the former grounds 2. The necessary Truths of the Gospel as they tend to instruct convince convert comfort c. which are the great task of a Minister are necessary to all people yet in the pressing of instruction and conviction more than consolation or again consolation and healing applications more than sharper threatnings and reproofs That is to be regulated according to the temper and case of the people as also the manner of proposing and following of them according as may among such prove most edifying as the Lord in these seven Epistles doth more sharply or more mildly deal with them to whom he writes But because there may be occasion to touch this on the 10. Chapter and here we have already exceeded our bounds we shall say no more of it but shall say somewhat particularly to writing and the peoples use-making thereof Concerning Writing IN reference to this we say 1. That men may by writing communicate what light God gives them for the good of the Church It 's true the Gospel was at first spread and planted by Preaching that is more properly the mean of conversion It 's true also that all the Apostles Preached but all did not write yet we will find that the Apostles made great use of writing for the informing reproving strengthening and every way edifying of Churches and Persons brought to the faith for they wrote these Epistles not only as Scripture for the Church in generall but also for the edifying of such persons in particular and for clearing of such and such particular Doubts or Truths which the state of such times or Churches did most call for There is reason also for this if we consider 1. The relation that is amongst all the members of the Catholick Church whereby all are tied to be edifying one to another c. 2. The end wherefore God hath given men Gifts which is to profit withall and yet 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged there is therefore a necessity of using writing for that end it being a singular gift of God for promoving edification It 's upon this ground as we said that many Epistles are writen to be usefull where the Writers could not be and when they were to be gone It 's upon this ground also we conceive that many Psalms and Songs as that of Hezeksahs Isa. 38. are committed to writing by the Authors that by it their Case or Gâ—ft might be made usefull to others for their instruction as the Titles of sundry Psalms bear This way for many Ages hath been blessed for the good of the Church of Christ who have reason to blesse God that put it in the hearts of many Ancients and others thus to be profitable in the Church And it may be some able men have been but too sparing to make their talent forth-coming that way to others And as we may conclude that Ministers may Preach the Gospel who are called because the Apostles did it even though Ministers are not gifted with infallibility of Preaching as they were because that was for edifying
the Body so may we conclude that men called to it may write for the edification of the Church although they be not gifted with infallibility in their writing 2. We gather from this that none should take on them to write any thing as the Lords mind for the edification of the Church without a Call to it I mean not an extraordinary Call as Iohn had but this I mean that as there is an ordinary Call needfull to the Preaching of the Gospel and we may conclude from Gods extraordinary way of calling the Apostles to Preach the necessity of an ordinary Call So in the generall that same consequence will hold in respect of writing for such an end And if we look through the Scripture we will find a Call for Writing as well as for Preaching and readily he who was called to the first was also called to the second as being a Prophet of the Lord. Though this particular we do not absolutely and simply presse seing men may be called to write and not be fitted to Preach yet I conceive Solomon is called the Preacher from his writing And to warrand writing we would conceive so much to be necessary as may 1. Satisfie the man himself as to his being called to such an eminent duty by God and therefore there must be somewhat to hold out to Him that it's Gods mind he should undertake such a task 2. That men walk not by their own satisfaction alone but that there may be so much as to convince others that God put them on that work and therefore though we would not presse an authoritative mission to write as to Preach yet considering that Iohn's warrand to write is also a warrand to others to make use of it and that people would have a warrand for making use of writings as well as a man for his writing There is some orderly thing necessary as to point out to the man his duty in writing for his peace so also to point out to others their duty in use-making of it So that neither any that pleaseth may write but he would give some reason beside his pleasure nor would every one use the writings of all as they please Reason 1. A Call is necessary for every thing and men in lawfull duties are to walk by it otherwise all lawfull duties would lye upon all men as their calling or be at their pleasure which stands not with Gods putting the task even of particulars into mens hands 2. To write of the holy things of God is to take on us to tell what God thinks and what is His will which is a most concerning thing especially to do it solemnly in writ lest it prove at least a taking of Gods Name in vain when without a Call we do it 3. This may clear it That neither publick Preaching nor private edification by word can be discharged rightly but when men walk according to Gods Call in these which is also necessary in writing 4. There is no promise to be guided in it or of successe to it without some clearnesse of a Call to it and so it cannot be comfortably undertaken nor prosecuted 5. All the Saints had their Call to write who took that way hence some Apostles have writen others not some Saints have recorded their case others not The reason of this difference is because some were called to write and others otherwise imployed else we must say they failed who wrote not Neither will it simply warrand one that he writes truththere was doubtlesse truth in the Preaching of the Sons of Thunder and also of the Son of consolation yet God thought it not good to call them all to write And experience hath often made this truth out that many have taken on them to write whose writings have been exceeding hurtfull to the Church so that had all men walked by a Call in writing there had been fewer errours at least they had not come unto such an height and the Church would have been free of many subtile Disputations that have more prejudged than advanced Godlinesse in it As therefore some may fail in not writing when they are called to it so others may in going about it whiles they are not called to it If we might enquire in the generall for particulars cannot be pitched on what may evidence a Call to write We shall shew 1. What is not needfull 2. What will not satisfie and be sufficient And 3. What is needfull and may be satisfying 1. An extraordinary Call by revelation or immediate impulse of the Spirit such as Iohn and the Apostles had is not needfull It might make a Writer as well as a Preacher to be suspected if they should pretend to any such Call 2. We think not an authoritative mission in the person who is writer simply needfull One may be fitted to edifie by writing whose Gifts lead not to edifie by Preaching yet ought not the Church to be frustrate of the benefit of his Gift 3. We think not a pressing inclination simply necessary seing often inclination thwarts with duty and mens modesty lazinesse or other respects may much divert the inclination as in Moses Ieremiah and others when called to Gods Work 4. We think it not necessary that there be any singular or extraordinary measure of Gifts beyond others Some may be called to write by particular providences when others of more understanding may be spared even as some may be called to Preach and others of more learning and ability are passed by On the contrary It will not be sufficient to evidence a Call to write 1. To have an inclination 2. To have Gifts Or 3. To be found in truth Nor 4. To have a good meaning and end These will not serve in other duties and so neither in this without respect had to the particulars after mentioned That a man therefore may have peace as to his undertaking we conceive there is a concurrance of several things needful to be observed As 1. There is a necessity of a single end to wit Gods glory others edification and in part may come in his own exoneration as to such a duty It 's not self-seeking nor getting of a name nor strengthening such a particular party or opinion that will give one peace in this matter 2. It is necessary not only that the thing be truth but that it be edifying profitable and pertinent at such a time Gods Call to any thing doth ever time it and tryst it well as most subservient to the scope of edification Hence that which is Error or impertinent can never plead a Call in writing more than in preaching yea we conceive the writing of many light frothie subjects or of speculative janglings and contentions about words is exceedingly contrary to edification which ought to be the end and also the rule of our practice in writing 3. Besides these there are circumstances in the concurrence of providences trysting together in reference to the person writing to the subject
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
Scriptures because in one mapp they comprehend together the complex case of a Church with the particular directions reproofs and encouragements which befits the case 3. The Epistles being directed to both the Angels and Churches to the one mediately to the other immediately as we shew we would beware of confounding the directions and matter contained in them as equally agreeing to both as also of too rigide separating of them as if what principally belonged to the Minister did no way belong to the people and contrarily but to look what may agree to either without confounding of stations or sexes As in all other Scriptures we take directions in things belonging to Magistrates to be given to them and so to others in all several stations respectively so here what belongeth to Ministers apply it to them as for instance preaching and judicial trial of corrupt men that so far as it is authoritative belongs to Officers yet so far as people have accesse in their stations to promove such ends as many wayes they may in so far it belongs to them and so in other cases Vers. 2. Followeth the body of the Epistle for the inscription is opened chap. 1. except what concerneth the application of it to the estate of this Church and it hath severall steps in it 1. A general word which is the ground of our Lords pronouncing His censure I know thy works to hold out His Omniscience without approbation or commendation The meaning is I know all thy works inward and outward thy form and way of Administration of all things in the Church all thy outward carriage in things the things themselves and thy frame in going about them the matter and manner of doing them and the end thou hadst before thee in them and I know them perfectly exactly and throughly a thing that in the entry to His service and every other thing we would look to and bear in mind that Christ is acquainted with all our carriage and every thing that escapeth us And this being often repeated it saith that Christ counts this a main part of His message to have souls convinced of His perfect and through knowledge of their works He proceedeth to the commendation vers 2 3. The commendation is 1. shortly set down And 2. more particularly explained primarily it 's applicable to the Angel but secundarily to others It 's shortly set down in three steps in the words thy labour and thy patience and how thou canst not bear them that are evil Having told them in the general that He knew all their works good and evil He tells the particular works he commends 1. Their labour the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the labour which is properly applied to Ministers in their Ministerial work It 's that word 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially these who labour in the Word and Doctrine And 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and it 's a word that sets out the great carefulnesse and painfulnesse of the Ministrie and being spoken especially to the Angels the meaning is I know thy painfulnesse and care in the work of the Ministrie committed to thee especially thy painfulnesse in Preaching although proportionably we are to look upon Christs taking notice of and approving the carriage of the several members of this Church in reference to their duty 2. Their patience this respects their suffering labour in duty and submission in suffering go well together I know saith He very well all the persecution and suffering thou art under all the ill-will of some within all the malice of others without against thee and all the troubles thou hath met with from Satan and his instruments and how patiently submissively and constantly thou hath born them all The 3. thing whereby they are commended and it relates especially to the Ministers is their zeal in executing Discipline They could not bear them which were evil and therefore for as patient as they were under crosses yet they were stout couragious and zealous against corrupt men by trying censuring and giving no toleration to them And this He also points at with a commendation 2. He explicateth more fully these three steps beginning at the last first and so goeth backward through the three 1. He beginneth at and explicateth their zeal in not bearing with corrupt men Thou hast tried them which say they are Apostles and are not and hast found them liars Wherein these three particulars are explained 1. Who the ill men were whom they could not bear even false teachers that took upon them to call themselves Apostles as if they had been indued with an infallible Spirit and had an universal charge And it 's set out as a part of their zeal and commendation that these false teachers that pretended to such a Commission and to be so forward for Christ were yet put to proof and trial by them 2. The orderlinesse of their proceeding is commended that they took not things by guesse nor upon hear-say but tried them they first tried their doctrine by the touchston and then by the doctrine whether they who preached it were of Christ or not or had a call and commission from Him it holds out an exact and judicial way of proceeding and trial of them both in their doctrine and call 3. That as they were not indeed Apostles though they called themselves Apostles so they found them out to be what they were liars and deluders of the people especially in alledging a commission from Christ when they had none And this being a main part of the commendation of the Angel and of his exercise it 's most largely insisted on Vers. 3. He explaineth their patience and hast born and hast patience their hearing looks to the sufferings they met with from the false Apostles in the prosecuting of their trial wherein they met with many afflictions yet they endured to prosecute their duty as good Souldiers do 2 Tim. 4.2 3. And hast patience which relateth to the quiet and patient manner of their suffering affliction It is nothing to suffer when folk cannot eschew it but they suffered patiently in the doing of their duty and continued in patient suffering 3. He commends and explains their labour For my names sake thou hast laboured and not fainted which first words for my names sake will agree well to the word going before and so is the ground of their submission and patience under crosses or it may look to the words following and so the meaning is for zeal to my glory thou hast endured all this pains for my names sake thou hast been at pains in doing and hast overcome all rubs in the way And hast not fainted that is thou hast not been wearied of nor scared or boasted from thy duty nor made to desert it for all the suffering thou hast met with but respect to my Name hath made thee
persevere So then their labour as it was spoken of before points at their painfulnesse and here it respects their singlenesse that it was not in a way of self-seeking but for His Names sake 2. That it was constant and continuing they were carried on without interruption in prosecuting their zealous intention If it be asked here how such as call themselves Apostles or do count themselves not subject to the Discipline of a particular Church as these who pretended to be Apostles behoved to do can be orderly proceeded against by Church triall and censure especially of a particular Church Answ. 1. There is no Apostle nor Angel in the preaching of the Gospel that is altogether above triall they are as such above erring in Doctrine yet may and should their Doctrine be tried according to the Word Act. 17.11 Gal. 1.8 Because even Apostles are but Ambassadors and are not Lords over the Faith of Gods People but helpers of their joy 2 Cor. 5.20 1 Pet. 5.3 c. Secondly Apostles in the guiding of a constitute Church oftentimes used not their extraordinary Authority as acting by themselves by vertue of their infallibility but joyntly with others in an ordinary way clearing and confirming their Doctrine and practices from Scripture and Gods Call warranting them in that particular as appears by Peters apologie Act. 11. and Paul with the rest of the Apostles their proceeding Act. 15. In which two respects it 's suteable for Believers to try the Spirits 1 Ioh. 4.1 Thirdly We say that no presumptuous title assumed by ones self nor any irregular walking as belonging to no Church or not to such and such a particular Church can exempt any member of the Catholick Church from triall and if need require from censure of the particular Church where such person or persons shall reside which we shall confirme from these reasons 1. Not from triall because in so far the Doctrine and practices of the Apostles themselves who were not fixed members of any particular Congregation for their Membership and their Office behoved to be of equall extent were subject to tryall that it might be known whether they were of God or not as is said Yea 2. Neither from censure supposing it possible that they should erre and them actually to have erred as we may see by Pauls supposition Gal. 1.8 If I preach another Gospel c. and also by Pauls open rebuking of Peter when he was to be blamed Gal. 2.14 3. This same practice may confirme it the Church rulers of Ephesus were not scared by that title nor yet by their not having Membership among them as it seemes such could not have being readily strangers and thereby having the greater accesse to give out themselves for the thing they were not yet they went on to try and censure which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification and for preserving the Church committed to them from infection which would seem to be defective if men had liberty under the former pretexts to vent errour and commit scandalous practices for the ensnaring of others in Churches whereof they were not properly members and though it might be said that simply such persons were not under the triall and censure of such a Church yet eatenus and in that respect as it 's necessary for the good of that Church to have these persons tried and censured they do fall under their authority and warrantably it 's put forth for putting some note on them for the preventing and removing of offences from the People 5. It may be confirmed from the unity of the Catholick Church visible by which any member thereof if no particular thing impede may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church though he be no particular member thereof and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church where he shall fall to be seing that claiming the priviledges of a Church and submission to the Ordinances thereof are in themselves reciprocall and though some profane wretch renounce his own priviledge yet that makes not the Church to losse hers but so long as he continues a member of the Catholick visible Church as long is he under censures of the Church which are put forth in particular Congregations 6. It may be confirmed from the absurdities that otherwise would follow As 1. There might be a scandalous member of the Catholick visible Church who could not be reached by Church-censure 2. One Christian might offend and stumble another and telling to the Church would be no remedy to it Mat. 18. if no particular Church had power over such a one which is contrary to Christs scope 3. A door would be opened to a loose liberty within Christs House for in such a case men could neither be censured nor cast out of the Church nor in any Ecclesiasticall way be compelled to take on Church-membership or live regularly in the Church by this there might be some Christians sick and needing this cure of Discipline to whom it could not be applyed by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism All which are absurd Observe 1. Christ would have us alwayes walking in the sense of His Omniscience which makes him begin all these Epistles with this I know thy works a profitable but a difficult Truth to be believed by Christians 2. Christ is an unprejudged witnesse and should be esteemed so by His Church He beareth testimony unto them as He taketh notice of their good as well as their evill 3. Such as Christ never called may take on them highest titles in the Church pretend confidently to a most immediate Call carry fair and gain respect and have some gifts for that end as it seemeth these had who called themselves Apostles 4. That diligence in duty and difficulty in the performance of it often go together to do and to bear are often joyned two things that in our resolution and practice we would not sunder and if it were believed we would not scare at the very shadow of suffering in or following upon our duty as we do 5. Patience in suffering and impatience against corruptions and corrupt men can well stand together This people is said to bear and suffer and yet it 's said they could not bear the reason is because their patient suffering or bearing in the one word relates to their enduring of crosses and their not bearing or suffering in the other word relates to corrupt men and their zeal against them It were a good thing to knit these two together not to let our zeal wear away our patience nor our patience prejudge our zeal There is a kind of zeal that puts folks alway to do to the end they may shun suffering that is not good and there
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
in its equity may be convincing for the gaining of its end both on the offending party and others 4. It followeth here that when offences are so circumstantiated in Church-members censures are to proceed against them and they are not to be suffered to enjoy Church-priviledges as if they were not under these offences except they repent of them yea that un-Churching and Excommunication in such cases is an Ordinance of Jesus Christ. 5. Church-officers may be often defective in reference to Discipline as well as to Doctrine which is also a guiltinesse before the Lord as appeareth here 6. Although a Church be defective in the purging out of corrupt members yet that doth not pollute the ordinances to others or necessitate them to separate from them These Churches continue to be Churches and the Ordinances to be Ordinances of Christ although such were continued in communion with them and notwithstanding thereof these who were free of those corruptions are approven and commended by Jesus Christ. And if it were not so that a persons endeavouring in his station to amend such a fault and to have such scandals censured did not exempt him from guiltinesse so as to continue in Church-communion although the plurality of Officers should be short of their dutie in that respect then there might be still separation after separation in infinitum which absurdity the learned Hâ—oker and Norton of New England do presse for the obtaining of submission to their Church censures and keeping of communion with their Churches even upon supposition that the plurality of a Congregation should refuse to shut out some deserving the same Otherwise say they when these did separate upon such a new emergent occasion there behoved to be a new separation and so forth because no Church or men can be expected to be so straight as either not to keep in some injustly or not to suspect that some such are keeped in which also would be a snare to their consciences who judged so and be a cause of separation although it were not so indeed And were this applyed to the defects of Presbyteriall Churches there would be no pressing necessity of separating from them or from communion in any ordinance with them 7. We may see from these Epistles that although exact holinesse be de jure required of all Church-members yet de facto often They are not all exactly such and that therefore the holinesse which is spoken of as essential to visible-Churches or to Membership in them is not rigidly to be extended to a reality therein If this Church of Laodicea wherein nothing is commended but much found-fault with be considered it will be found that this holinesse will not abide a rigid trial yet it cannot be denied but they have what is essential to a visible Church and Membership therein even as her Ministers were Ministers although not answerable to their stations as was said and if what these worthy men Mr. Cotton Norton and Hooker do assent unto in their writings were accordingly adhered to in all practices we conceive there needed not be any great controversie concerning this point The second of these forcited Authors part 1. pag. 20. layeth down the pinch of the difference in these words as he calls it Whether such as walk in a way of profannesse or remain pertinaciously obstinate in some wickednesse though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the tearms of the Gospel to constitute a Church Which Authors also do acknowledge that casting out of a Church is but to proceed upon clear scandals of a grosse nature convincingly made out and no otherwayes part 3. pag. 39. And if there be defect in the executing thereof separation upon that account is disclaimed as is formerly hinted if the Church in Doctrine and administration of Ordinances be pure that is without error The judicious Cobbet of new England hath an excellent saying as he hath many to the Anabaptists against whom he writeth p. 2. cap. 1. sect 11. Better saith he they who have not so peculiar a title thereto be folded up in the Church than that one of such lambs be left out in the wild wildernesse And again cap. 3. sect 3. is full to shew that there was no strictnesse observed in the admission of Professors to Baptism but rather an enquiry of their purpose for the time to come in bidding them bring forth fruits and believe in Him that was to come as from Iohn's example Mat. 3. and Pauls Act. 16. where there is no mention of trying the faith of the housholds of Lydia and the Iaylor who yet were instantly baptized as also were these Pharisees so checked by Iohn Matth. 3. and much more hath he well to this purpose I have but hinted at these things to shew that although there be many questions of Church-discipline yet they are not all of one nature and hazard with all adversaries And the last doth rather concern the constituting of Churches and admission of Members supposed yet to be without than the governing of Churches and inchurched-members in reference to which there is great difference 8. We may see that the sustaining of and submitting unto this Church-power is a necessary and concerning duty and if what is said of Church-power and Government be truth then this submission must follow otherwise there could be no Government nor exercise of Power if those who are called by their stations to be governed were not submissive thereto and if it were the Church-officers duty to try and censure even by cutting off such and such scandalous persons Then it behoved to be their duty to submit and the Churches to acknowledge these sentences as Christs Word is Matth. 18. Let him be to thee as a heathen c. And Heb. 13.17 it is thus expressed obey them that rule over you and submit to them which certainly looks as well to the Authority of Discipline that requireth submission as to the obedience that ought to be given to the Word in Doctrine for this cause Officers are designed by the title Rulers which is often given to civil Governours and the fainting of such soul-overseers is marked as a thing most unprofitable to the people themselves and therefore is the more to be shunned Amongst other batteries against this Ordinance of Discipline this is not the least that is raised against it that it hath no compulsive force if men willingly do not yeeld which indeed tends to place all Authority in strength and force for by that same Argument a strong son rebelling against his father or a people or armie against their Magistrate or General should be exempted from their subjection to them and the Parent Magistrate or General be denuded of their Authority over them because they have not force to compel obedience Authority lyes in Gods appointing of such to rule and such others to obey although some sinfully should invert that order as
were true these things would follow it 1. He could have no evidence of his sincerity except he had more grace and that still in exercise nor corruption and that to his sense for every grace hath some opposite corruption and if it were not prevalent over its opposite corruption then could he not conclude that he were gracious and so not except he were more gracious than corrupt 2. If any grace were prevailed over by its opposite corruption he could not conclude that he were in a gracious estate because this is certain that where one grace is sincere there all graces are they being all members and parts of the new creature which in Regeneration is brought forth and it being certain also that for a time some graces will be exceedingly prevailed over by their opposites more than others as the fear of men will keep a Believer under in a particular more than the fear of God Then it will follow that either he hath true fear of God at the same time and so the sincerity of this grace of fear doth not consist in the prevalent degree thereof or hath no grace sincere at all because where one is unsound all is unsound contrà or one grace must be sound and another unsound which cannot be said simply upon the ground formerly given The Believer then in such a case must either conclude himself to be unsound or he must try it by some other mark from the kind thereof And though a Believer ought to account himself greatly faulty when any one corrâ—ption prevaileth yet it will not follow that he should reckon all to be unsound which this would infer and so contrâ—dicteth the Saints practices in such cases From all this we conclude that it 's more safe to keep both the common doctrine and expressions and although we have been longer upon this than possibly may be thought suitable to our purpose yet we have adventured upon it if so be it may conduce any thing to the clearing of that wherein the triall of mens states is so much concerned or if it may occasion some more unanimous expressing of this matter by others who may more dexterously perform it that so this be not stated as a new controversie in the Church at such a time when she is almost overwhelmed with intestine debates already For we are sure in the generall that these qualifications formerly mentioned of the end motive reduplication c. are necessary to the constituting of any act to be sincere as hath been said And if they be necessary they must either be comprehended under the expression of this prevailing degree of the act and so it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a striving for words which are not to be contended for And so both these are upon the matter one Or if they be not comprehended under that expression then they must be somewhat different from it and so there must be more requisite to constitute the sincerity of grace and to difference it from common works in hypocrites than this degree foresaid Or we must say that these qualifications must be accounted common to the acts of hypocrites and these that are renewed which is a thing that we cannot admit upon the grounds formerly laid down although we still acknowledge that the pressing at the most eminent degree of grace even in that comparative respect is exceeding necessary and usefull for attaining to the clear discerning of the sincerity of grace for often Believers do make their own search exceedingly difficult because of the want of this And the agitation of this question being somewhat new we hope what is said will be the more favourably constructed especially this being our fear that by such expressions or assertions as this opinion hath with it grace may come to be looked on as too common a thing and it and nature to be thought more sib than indeed they are LECTURE IIII. Vers. 8. And unto the Angel of the Church in Smyrna write These things saith the first and the last which was dead and is alive 9. I know thy works and tribulation and povertie but thou art rich and I know the blasphemy of them which say they are Iews and are not but are the synagogue of Satan 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten daies be thou faithful unto death and I will give thee a crown of life 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death THe second Epistle is directed to the Church of Smyrna and as her case doth differ from the case of Ephesus and that both in respect of suffering and integrity so doth the Lords message to her differ and is wholly comfortable There is no charge against this Church as in many of the rest this doth not imply an universal freedom from guiltinesse of all sorts But first that this Church hath been free of grosse evils and hath been in honest simplicitie aiming at their duty And secondly it â—eareth out the Lords tendernesse in passing over many infirmities in an honest Church where there is much suffering It is not our purpose to insist in these Epistles the matter being clear and ye having good opportunity of hearing them more fully opened we shall only give a view of the â—cope to keep the coherence of the whole Book The Epistle hath the division common with all the rest in those three general parts to wit first a Preface or Inscription comprehending the Person from whom and to whom this message is directed The Titles given to Christ the Sender were spoken to chap. 1. They are two 1. He is the first and the last this setteth out the eternity of His God-head of His eternity as He is God 2. He is stiled He that was dead and is alive this setteth out Hiâ— Oâ—fice with the effiâ—aâ—iâ— of His death and the victory that He had obtained by overcoming death and the devil and being now above death and suffering to live God and Man in One Person for ever These Titles are specially chosen here for the consolation of this suffering honest Church for His suffering and dying commendeth Him as pitiful and compassionate and His God-head and Victory setteth Him out as sufficiently able both which being put together do exceedingly comfort His people who cannot but live seing He liveth and cannot but continue so for ever Psal. 18.46 Ioh. 14.19 Secondly The Body of the Epistle is contained vers 9 10 11. it especially runneth on these two 1. To hold out Smyrna her case and that both in respect of what was present vers 9. and also in respect of what was to come vers 10. 2. It holdeth out the consolations which are allowed to her for her incouragement in reference to both and these two are intermixed Her present
also them that hold the doctrine of the Nicolaitans which thing I hate 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it FOlloweth now the third Epistle directed by the Lord to the Church of Pergamos the estate of it is implyed in the Body of the Epistle to be a suffering condition and though having much integrity honesty and constancy under her sufferings yet in some things reproveable and defective especially in her zeal against false Teachers for which cause the Lord doth here though with great tendernesse reprove her The division of the Epistle is common with all the rest The Inscription is in the 12. vers The Body of the Epistle in the 13 14 15 16. verses The Conclusion in the 17. vers The direction which is the first part of the Inscription is To the Angel of the Church of Pergamos a famous City in Asia the lesse sometimes the seat of Kings and for that present time a seat of the Roman Governours a place full of sin Idolatry and cruelty Yet hath our Lord a Church here to which He writes when He taketh no notice of the Governour or of these who were most eminent which doth shew 1. The power and efficacy of the Ordinances of Jesus Christ in reaching whom He pleaseth though in the most desperate condition 2. It sheweth the freenesse of grace that condescends to gather a Church here 3. It sheweth His tendernesse to and care of those whom He hath gathered to be a Church unto Himself beyond any other in the World The iTtle He taketh to Himself is He who hath the sword with the two edges the sword with the two edges is the word of God Ephes. 6.17 Heb. 4.12 which we heard Chap. 1. v. 16. did proceed out of Christs mouth It sheweth that Christ hath the command of the Word to make it effectuall for the good of His Elect and for the convincing smitting wounding and slaying of His enemies by spiritual plagues and it is chosen in this place because He doth make use of this as His soveraigne priviledge in the threatning for stirring up the Angel to his duty In the Body of the Epistle besides the common assertion of Gods Omniscience we have First the commendation of this Angel and Church vers 13. Secondly the reproof vers 14.15 Thirdly an exhortation to duty with a sharp threatning added as a motive to presse the same vers 16. In the commendation we have 1. the thing commended 2. Some excellent aggravations to call them so or commending qualifications of this commendation The thing commended is in two expressions to one purpose Thou holdest fast my name and hast not denied my faith By name we understand the Doctrine of the Gospel whereby Christs Name that is Himself is held forth and manifested for in the Gospel to preach Christs Name and to declare it to the Gentiles is all one with preaching Himself or His Gospel By faith is understood the Doctrine of faith in Him which is the same thing The holding fast of His Name is a zealous adhering to the profession of His Truth as it were holding it by both hands and not denying His faith is an open avowing of the same by a publick profession and honouring Christ by their avouching of their faith in Him without fainting or shifting in the same notwithstanding of any peril that might follow thereupon For this negative Not denying His faith doth import more than is expressed The commendation is amplified by two speciall circumstances that serve to heighten the same 1. From the place where And 2. from the time when they expresse this constancy 1. For the place it is where Satans throne was It is not much to avow a profession in some places but to do it in such a place as Pergamos where Satan had a seat or throne as the word is is much Satans having a throne implyeth not only a sinfulnesse in that place common with other places but it doth insinuate such an open avowed opposition to Christ and His followers and such an adhering to Satan that on the matter it looked as if Satan had commanded expresly there in chief for not only was wickednesse tolerated but carried on and established by a law nor only had he a seat in hearts as he hath in all men by nature but in the Magistracy and Judicatories whereby orders were given in publick in reference to persecution and profanity and men did so walk as if directly orders had been given by Satan and taken from him in that place he did so effectually without controll as it were obtain his will the Lord so permitting and ordering it in His wise and secret providence and Justice From which 1. We may see how tyrannously the devil would mannage every thing if he had things at his disposall 2. At what great height he may have his dominion even beside the Gospel and in the place where it is 3. How fully men naturally are slaves to the devil he being the prince of this world that worketh in the children of disobedience Ephes. 2.2 And 4. We may see what need there is to pray that Christs Kingdom may come and how thankfull we ought to be who are in any measure freed from this tyrannie The second circumstance in this commendation is the time that is it was even in those dayes wherein Antipas was my faithfull Martyr who was slain among you where Satan dwelleth This is also an excellent part of the commendation that it was not only in such a place that was wicked and profane but at such a time when wickednesse and profanity was exercised in its height which is proven by the death of a faithfull Martyr who was then violently slain amongst them at such a time to hold fast His Name was indeed commendable Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties as He doth of the aggravations of their sins What this Antipas was there is no more mentioned in Scripture concerning him it is recorded in Story that he was a Minister in Pergamos and it is not improbable seing these are most ordinarily the object of persecuters malice and violence However the Lord putteth three great titles upon him 1. He is a Martyr this signifieth a witnesse and that not only such a witnesse as witnesseth by word and profession but as sealeth it with his bloud thus Paul speaketh of Stephen Act. 22.20 when the bloud of thy Martyr Stephen was shed And therefore in the Primitive times Martyrs were distinguished from confessors thus Martyrs were such as suffered to death confessors were such as suffered
of Error and drawing of souls from the Truth these are his depths here and his subtilty is spoken of 2 Cor. 11.3 his wiles and cunning craftinesse and special slight Ephes. 4.14 whereby it cometh to passe that he intangleth and as it were bewitcheth Gal. 3.1 many with the most grosse delusions 2. It holdeth out what influence delusion will have upon poor creatures it will even make them cry up the most absurd Errors for mysteries and depths as if there were nothing in Religion so excellent as these The mitigation it self is in two expressions the first is negative vers 24. I will put upon you none other burden that is in sum I will not give you any other direction nor prescribe to you any new duty beside what formerly ye have had given unto you and to which ye have submitted for though burden somtimes signifie some weighty threatning or denunciation or judgment as may be gathered from Ier. 1.23 Yet in this place it cannot be so understood but must be understood as it implieth some new duty beside what formerly was imposed upon them as the exposition in the next verse doth clear And so somtimes in Scripture duty is compared to a burden and yoke not because of its burdensomnesse and troublesomnesse in respect of it self but because every duty hath some obligation with it which in respect of our corruptions and infirmities are burdens though by Christ Jesus they become light The second part of the mitigation is positive vers 25. and will help to expound the former But that which ye have already hold fast till I come which doth imply First That they had some duties prescribed unto them already whereby it appeareth that an other burden did signifie some other duty for that was the thing they had already Secondly It sheweth That by having of such duties to speak so is not only understood the having of them prescribed unto them but their being a great length in the obedience thereof as may he gathered from the like Phrase chap. 3.11 where hold that fast which thou hast doth signifie their endeavour to keep what they had attained to And thus the meaning of this mitigation here is I have prescribed to you that are pure in Thyatira no other duty or direction but that with all sincerity and zeal ye keep the directions prescribed unto you and continue to walk in the way which hitherto ye have followed unto the end This is pressed by Christs second coming 1. To let them know He was to come again 2. To let them know that at his second coming He will reckon with His Churches according as they obey or disobey His directions 3. To teach all to walk so in making use of the Word especially in corrupt times as they may with confidence appear and reckon for the same before Jesus Christ at His second coming 4. To shew That Believers ought to set no other tearm to their persevering in duty but Christs second coming From what is past we may Obseve 1. That in these Epistles expresse difference is made between Ministers and People to you I say relateth to the Ministers and to the rest relateth to the Members of that Church And therefore in the application of things contained in them we would distinguish them also 2. That by Angel in the Inscription is understood Ministers collectively to you is in the plural number and yet it 's to these that the Epistle was directed under the name of Angel in the singular and therefore are they contradistinguished from the rest which looketh to the Members of that Church you and the rest being the same thing here upon the matter that Angel and Church were in the Inscription save that the rest even as many c. distinguisheth the pure Members from the impure the Church comprehending both 3. That a Ministers guilt or the guilt of Officers in not secluding scandalous persons from Church-communion doth not lye on the people as upon the Ministers therefore the duty common to the Ministers and people is commended to both whereas that reproof was peculiar to the Ministers and the rest are taken-in only in the mitigation or consolation but it was Thou sufferest in the reproof 4. Christ thinketh much of zealous executing of Discipline and would not have Ministers sparing it against Hereticks or corrupt Teachers more than other scandalous persons yea the reasons from the hazard of infecting the Flock and the examples of it in Scripture are most pressing in reference to them 5. Here also we may see That there is a Church-power and Authority distinct from what is civil and censures to be inflicted by Church-officers on scandalous persons even where Magistrates are Heathen 6. That delusion may come to a great height As 1. That a woman Preacheth 2. That she calleth her self a Prophetesse 3. That she seduceth Christs Servants and they are seduâ—ed by her 4. That this is immediatly after Christ while Iohn the beloved Disciple liveth 5. That all these Errors and abominations are covered with the title of mysteries and depths what may we expect in our times when such was the lot of those who lived at that time 7. The writings even of the Apostle Iohn could not prevail so far as to make them renounce and abandon them 8. See here how Christ accounteth of Members of a visible Church He stileth such as were seduced to adultery and Error His Servants and they were Servants still who were seduced and are afterward threatned as Iezebel is Whereby it appeareth that these Titles go more upon the relation that Church-members stand in and the obligation that lieth on them than upon the qualifications that are alwayes to be found in them 9. Our Lord Jesus is no approver nor countenancer of separation from a true Church for the faults of some Members in it neither do faults in some Members and defects in Ministers and Officers in executing Discipline pollute the Ordinances in themselves or to others who are free of that guilt and so do not necessitate a separation from such a Church or any Ordinance thereof for this and the former Epistle being compared together these things are cleâ—r 1. That there were grosse Members in the Church Adulterers Nicolaitans Seducers c. 2. That they were continued in Church-communion thou hast them and sufferest them clearly import this for that Angel no otherwayes had them but as Church-members under His charge 3. That this Angel sinfully permitted them to continue Church members and therefore is reproved Yet we conceive also it 's clear in matter of fact 1. That many who were free continued in Church-fellowship with this Angel in that Church notwithstanding thereof so the words to you and to the rest aâ— of that same Membership import it being but one Church And 2. That our Lord did not reprove them for their so continuing even when He reproveth the Angel for his fault of being defective as to his censuring of Iezebel Yea
3. that He approveth their not separating in His approving the general strain of their carriage which could not otherwayes be approven this being so obvious to view if it had been a fault or if they had by it partaken with them in their sin 4. That our Lord warrandeth them to continue so and layeth no burden of separating from them on these who were honest only saith He Hold fast that which ye have already till I come that is keep your selves according to the rule given unto you and according to your present practice Hence may be argued 1. If where Church-members are polluted and suffered notwithstanding by Church-officers to remain in Church-communion Christ doth not only not condem the clean for keeping fellowship with them but expresly requireth them to continue as they did Then He alloweth not separation on that account But the first is truth He condemneth them not but requireth them to hold fast till he come Ergâ— c. 2. If Christ lay upon Members no other burden but to keep themselves from personal pollution Then He laieth not on them separation and it must be a burden not of His laying on But the former is true Hold fâ—st that which ye have already Ergo c. 3. If separation thwart with Christs direction to a Church in that condition Then it 's not a duty But if the honest Members in Thyatira had separated they had not held fast what they had already but would have gripped to some new thing and so have thwarted with the direction laid on them Ergo c. 4. If this direction containeth all their duty in reference to that defection or these polluted Members Then separation is not a duty in such a case for it 's inconsistent with it But this containeth all 1. Otherwayes it would not befit their case which to do is Christs scope 2. It 's not only negative not condemning them for not separating nor only positive giving them other direâ—tions inconsistent with it but it 's exclusive I lay on you no other burden this and no other And though other particular duties may be alleaged to be comprehended under this generall yet separation cannot be comprehended because it 's inconsistent with it as appeareth For if the thing that Christ calleth for from these who were honest in Thyatira be such a thing as was consistent with their former practice of keeping Church-fellowship with such Then separation must be inconsistent with it But the former is truth and appears thus If Christs direction to them be to hold as they were and not to alter Then certainly it is consistent with their own former practice But the words are plain I lay on you to wit that are clean no other burden but abstain from their way and hold fast And certainly it would look very strange to say that separation from them were commanded under that word hold fast c. And that so hold fast were to be expounded separate from that society and yet that must be comprehended under this or it 's not a duty for such a case Beside This duty which Christ commends to them is a duty which every one of them ought personally to go about though others did not And if separation were included here according to that ground it would infer many absurdities as first suppose the Minister to continue defective in his duty are all the pure members to separate from him Or Secondly Suppose none but two or three did lay that duty to heart were these two or three to separate from all fellowship with the rest and quit all publick Ordinances yet no question in such a case they were to hold fast what they had already Thirdly Suppose the pure members to continue in fellowship with their Officers that were thus defective as formerly they have done yet keeping themselves clean in their own stations can it be thought that they disobeyed this direction of Christ That which thou hast already hold fast till I come Or Is it not rather to be thought that they did more nearly conform to Christs direction by so doing than if they had withdrawn and separated We may also argue against separation in such a case â—rom this Scripture thus If separation be an other burden to Christs Church than what He laid upon Thyatira Pergamos c. in such a case when their officers were defective in executing Discipline Then it is not to be allowed in the Church of Christ afterward in such like cases But the former is true Therefore c. If these two things be clear this Argument will be clear 1. That though these Churches were in such a case yet there was not separation from the Ordinances in practice or exercise amongst them upon that account This we suppose is clear from what is said 2. If this also be clear that the pressing of separation upon such a ground will prove a burden unto the people of God Then it will follow that Christ doth not lay it on upon these Churches seing He expresly signifieth that He intends to lay no other burden upon them but to hold fast what they had already It must therefore be an untender thing to burden honest souls with the apprehension of being polluted from the personall faults of joynt-Worshippers or Communicants for first this putteth them to try all that they so keep fellowship with and they cannot have peace except they have some confidence that others by their joynt Communicating do not pollute the Ordinances and this confidence cannot be till sufficient triall be made thereof and yet Believers find it sufficiently difficult to try themselves 2. It putteth them to an utter uncertainty in respect of any comfortable fruit of Ordinances because so it hangs not only upon their own frame and good condition but also upon the good frame and disposition of these that Communicate joyntly with them And so supposing that a Believer may be out of the present exercise of grace and a joynt Communicater with them in that case the Ordinance is polluted unto them because they are polluted even to that Believer that is in such a case And can any have confidence that no natural person or indisposed Believer hath Communicated with them Neither will it remove this difficulty to say that men may have peace if the offences or indispositions of others be not known unto them For 1. What if it be said if triall had been made they might have been known 2. Suppose it were not possible to know them yet if the Communicating of corrupt men did not only pollute the Ordinance to themselves but also pollute it in it self that is make it want the nature of such an Ordinance as to others Then whether it were known or not the Ordinance were no Ordinance because of its being polluted in something essential to the being thereof otherwise the same Ordinance might be an Ordinance to one who knew not of such scandals and noâ— be an Ordinance of Christ to
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
bestowed upon him And if this were well considered Ministers might be lesse anxious for the measure of their Gifts and more provoked to be serious and faithful in their improving of the same Obs. 8. That it is a special mercy even to be keeped from the common trials that others meet with there is much mercy in Gods peoples being keeped free from ills that otherwayes they might be over-mastered with and it is not by chance or fortune that the lot of one Church or Person is more easie than the lot of others but this cometh from the Lords over-ruling Providence keeping them from that hour of tentation which in His wisdom is ordered for others who is therefore humbly and thankfully to be acknowledged in the same Obs. 9. That stedfastnesse in honestie and faithful adherence to Christ and His Truth do never of themselves involve a people in trials and afflictions but in Gods good providence do often prevent the same therefore this honest and zealous Church is kept from a coming storm which was to try all the world beside Obs. 10. That it is not impossible to God to make open blasphemers real converts and that somtimes He hath actually done and doth the same Obs. 11. That when He doth this it is one of the rarest Gifts that can be bestowed upon a Church and one of the greatest confirmations that an honest Minister can meet with in his Ministrie and in the usual dispensation of Gods Providence doth attend a Ministers honest zealous and faithful discharge of his duty in simplicitie Therefore both Ministers and People would not only be animated and encouraged to pray for the same but also to love and follow honest simplicitie and faithfulnesse as the most sutable and probable way for attaining the same Obs. 12. That as usually true conversion to God and sincere love to the Saints go together so also is it found in experience that the more bitternesse hath been against the Ordinances Saints or Servants of our Lord Jesus There will be if conversion be true the more full and manifest testimonies of respect shewed to them even often beyond what are shewed from these that have been formerly sincere Obs. 13. That profane men before their conversion do not look upon honest simple and Godly followers of God as so beloved of Him as indeed they are Obs. 14. It is a good token when men are brought in sinceritie to acknowledge that it is neither the great men nor the wise and learned men of the world that are beloved of God but only the Godly and all such whatever their place or parts be Obs. 15. The right impression of Godlinesse in a Person or Church is not to conceive such and such to be more deserving than others but to be more beloved of God which is the great fountain of all the rest Concerning Ministeriall qualifications IF we will compare the Angels of these three Churches in this Chapter together we will find great difference these of Sardis and Laodicea it is like had many gifts which made the first get a name from others and the last to esteem of himself yet hath none of them a great commendation for grace but the contrary He of Sardis had a name but was dead and his works what ever they appeared to men were not perfect before God what he of Laodicea was that Epistle also will clear And for fruit the Angel of Sardis hath little but a few names and it is like he of Laodicea had lesse or none at all The Angel of Philadelphia again is in all these three contrary he hath few parts but a little strength yet hath a good testimony of honesty and successe Whence may we not only gather 1. That there are different measures of gifts amongst Ministers And 2. That some are more honest than others And 3. That the most honest have often the meanest gifts in appearance and who have greatest gifts often are least conscionable in the improving of them And 4. That a sincere honest Minister may have very mean gifts either considered in themselves or as being compared with others and yet may be more faithfull in improving of them be more accepted of by Jesus Christ with his small measure and have moe fruits and greater successe than others of more shining gifts without tendernesse in their walk But we may also have occasion to enquire what qualifications are requisite in a Minister of the Gospel and particularly if Learning be any way usefull to a Minister or if it be not rather hurtfull seing weak Philadelphia is so commanded when others are reproved or if grace ought to be reckoned amongst ministerial qualifications There are here extrems some giving too much to Learning and too little to Grace and others doing the contrary These are not then to be looked on as inconsistent but as agreeing well together for it is not the Angel of Sardis his reproof that he had a name or gifts but that he was unanswerable to them nor is it Philadelphia's commendation that he had a little strength but that he improved well that little which he had otherwise one talent may be hid and abused as well as five To speak a word therefore to the thing we conceive that these three are necessary for the compleat qualifying of a Minister or of one of the Ministery to wit 1. Gifts 2. Learning 3. Grace The second helpeth to manage the first the third sanctifieth both and maketh them lavell at the right end and mark Yet take these advertisements 1. That there are degrees in all these and that we intend not to stint to any rigid measure or degree in any of them 2. That although they be necessary yet not equallynor after the same manner the first two being necessary to the esse or being of ministeriall qualifications the last belonging to the beue esse or to the well and integrall being thereof as will afterward appear By gifts we understand a fitnesse given of God whereby one is capacitated for such a Calling and although by improving it may encrease yet we conceive that it is in it self no acquired thing simply but is like a Stock or a Talent that is given to Trade with in such a Station and therefore by no pains skill or art can be attained where it is not given Hence it is peculiarly called a gift and of Christs giving Ephes. 4.12 1 Cor. 12. and 14. 1 Tim. 4.14 and 2 Tim. 1.6 The Apostle comprehendeth it in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to Teach 1 Tim. 3. And we may take it up in these three 1. A capacity to discerne and conceive of the things of God with some distinctnesse if this be not there can be no progresse to any other step and this may be called the gift of knowledge as there is a word of knowledge which doth suppose this gift 1 Cor. 12. whereby one is able to take up the truths of the Gospel which every one is
of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or â—r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although yâ— think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession
His presence which are better than life and what more can there be requisit to presse the making of Christ welcome by sinners than such a promise or rather three promises put in one The fourth thing that presseth this offer in this verse is the behold which is deservedly premitted to all And in this place beside the usuall weight it hath in other cases it is Christ making this offer of His observable to them so that afterward they shall not get it shifted but this shall be as an Instrument taken upon His making the offer to stand in futuram rei memoriam and so is like that be it known unto you men and brethren c. whereby Paul closeth His Sermon Act. 13.38 and thus as it were he driveth the nail to the head before he leave it testifying that if this good bargain come not to a close the blame shall be upon their side And so we may see how weightily the Lord Preacheth in these Epistles to the Churches The conclusion of the Epistle followeth in the last two verses having two parts as all the rest have The first is a promise made to the overcomer with an excellent qualification of the same vers 21. The promise is To him that overcometh will I grant to sit upon my Throne it is in substance the same with many promises formerly mentioned to wit a promise to make him partaker of Christs Glory it is not only to bring him to Glory but to make him a sharer of that Glory which Christ the Head possesseth that so he may reign with him and partake of the fruits of His Dominion and Conquest The qualification or amplification of this promise is even as I overcame and am set down upon my fathers throne which doth import these three 1. The greatnesse of this glory which they are to partake of Christ is set upon the Fathers Throne and they are to be admitted to Christs Throne and so consequently to partake both of the Glory of the Father and of the Son according to their capacity 2. It is set forth in the surnesse thereof it is sure to the overcomer even as that exaltation is sure to Christ. 3. It setteth forth the method of it so that as Christ did first suffer and overcome and did then come to Glory so these that are to be set down upon His Throne must come in the same method by wrestling and overcoming to obtain the same The other thing of the conclusion is the common advertisement now the seventh time repeated vers 22. Yet is it never idlely done Which sheweth 1. what all mens duty is to wit it is their part that live in any place at any time to receive the Word of God with as great reverence as others who lived in some other place and at some other time therefore this advertisement is given equally to all the Churches and to all Hearers It is mens duty to receive with reverence every word of God of whatsoever kind it be therefore it is subjoyned to all the several messages 2. It sheweth mens sinfull stubbornesse that are not easily brought to give obedience to this principal duty It is meet now that we take notice of some difficulties that may arise from the words And here it may be enquired what is to be thought of this Church or what judgement may be given of the same Answ. Although it is hard to determine peremptorily concerning the state yet it appeareth that the condition of this Church is the very worst of any that hath been written to For 1. there is nothing in her commendable at least commended as was in Ephesus Pergamos and other Churches 2. There is no person excepted from the charge of luke-warmnesse and hypocrisie as was done in the Epistle to Sardis vers 4. But the strain of the Epistle runeth to charge them and to charge them all with a most grievous charge And seing our Lord doth take this title to Himself in this very Epistle to be the faithfull and true witnesse it is not like that He would have altogether past over their honesty or such as were sincere amongst them without commending the same if there had been any such to be commended For our Lord kept that way in all the former Epistles and had there been any sincere persons in this Church it had been no lesse to their commendation and to the commendation of His Grace to have commended the same yet we think that the Lord is in trysting-terms with them and therefore might possibly have some to call effectually from amongst them which maketh Him thus out of love to continue and knock yet we cannot see any ground to conclude that there was any sincerity or sincere person amongst them for the time Upon which several Questions may arise as 1. It may be asked If there can be any particular Church without some sincere persons in the same seing it is compared to a floor where both Wheat and Chaff are Ans. If we consider the visible Church as Catholick and Universal so indeed she can neither be without hypocrites nor without true Converts as may be gathered from these similitudes whereby she is holden forth in Scripture but if we consider the particular Societies or Congregations that meet together at Ordinances for Worship we suppose that it cannot be so peremptorily determined in reference to each of these as if there had never been a particular Church without hypocrites on the one hand or sincere persons on the other for there is no such promise that can be extended to every particular Congregation but these promises must be applied to the Catholick Church in which only faith cannot fail Again these properties and descriptions of the visible Church do not agree to every particular Congregation but to the Church-universal which is called the Kingdom of Heaven and likened to such and such similitudes Beside if we consider experience it will be hard to say that never any company of hypocrites did combine together of themselves or by providence were casten to meet at the same Ordinances in way of a particular Congregation There can be little said of this Church of Laodicea to vindicate her from this On the other side it were hard to say that never any though the most choise number should meet together in a Church-way and be without hypocrites This indeed I grant is much more difficult and cannot but be much more rare than the other which I suppose is but too frequent yet considering what may be said for these hundred and twenty who did meet and continue together Act. 1.15 we suppose it is hard simply to deny the same From which it will follow that the visible Church must be principally considered in the New Testament as Catholick seing these many properties and descriptions can only be applicable to it as such and are not so to be applied to particular Congregations 2. It may be enquired that seing this Church is holden forth as
being clear that there were many thousands as hath been abundantly made out by that rich Piece Learned Mr. Rutherfurd his Dueright of Presbytery and that acute Piece Iuâ—divinum regiminis Ecclesiastici where also the plurality of Officers is abundantly evinced wherefore there needeth no more of this Only we may observe from Acts 13.1 that in Antioch beside extraordinary Officers there was a plurality of ordinary Teachers which by no means can be understood of Bishops 2. It may be considered what the case of these Churches would have been when one Pastor was absent from them as oftentimes it was by being sent in messages to the Apostles and otherwayes can it be said that these Churches were without Preaching-officers and Ordinances of the Word and Sacraments all that time yet that must be said except we say there were other Preaching-officers labouring amongst them 3. Is it agreeable to reason to think that all Churches were of one measure so as to be served with one man or that where some few number of Christians were converted and did combine amongst themselves they behoved either to be a Diocesian Church which is impossible or to be none at all which is contrary to the way of the Gospel 4. I ask If the case of the Christian Church was more perfect with Presbyters than without them If it be more perfect with them then it must be said the Primitive Apostolick Church was not in the most perfect form which will be against reason If it be more perfect without them then they were unreasonably brought and kept into the Church both which are absurd A fifth consideration is That the denying of Presbyters and Ministers in this ordinary notion to have been instituted in the Apostles dayes doth go neer to strike at the very root of Christianity and overturn the course of the Gospel for experience teacheth us that the great work of conversion in the Church hath been and is carried on by such Presbyters â— and this assertion doth at once remove the same For 1. it denieth them to have been instituted in the Apostles dayes as a mean for converting of souls and what more can be said to overturn them 2. Seing he denies this institution to have been when Iohn wrote this Revelation chap. 4. Annotation what warrand can be afterward given for their instituting yea it cannot be shown from History or Writings of the Ancients when or how they were first instituted and therefore in sum they come to be a humane institution and so such an excellent mean of edification is overturned A sixth consideration is That this assertion seemeth to destroy itself and to imply a contradiction for if there was but one Preaching-bishop in every one of these Churches to Preach and administer the Sacraments in the same then either he was equal to the same the Congregarions not being numerous and so he discharged ministeriall duties without having jurisdiction over any other Preaching-presbyter of which there were none according to this opinion or over any other particular Church and if so he is the very person whom we call an ordinary Pastor or Apostolick Bishop of one particular Congregation and in this sense we grant there was no other Pastor or Presbyter and being so understood this Prelatical or Diocesian-bishop having power over many particular Congregations must fall to the ground or it must be said that this Bishop had a charge beyond what is possible to one man to deal with or had Christians and Officers in diverse places and Churches subject to him which will also be contrary to the assertions of the same Author Now if it implicateth not to say that he was a Diocesian Bishop and yet had rule but over one Congregation and to say that he had power and jurisdiction over other Preaching-officers and so was not a Preaching-officer of the lowest degree and that yet there was no other inferiour Preaching-officer which necessarily implieth that that Bishop was of the lowest degree If I say these things implicate not we cannot tell what doth for the one thing saith he hath none under him the other saith he is not one of the lowest Neither will any have this to say that there was an inferiour order to be instituted after the Apostles dayes over which these Bishops were to govern For 1. It must be made out that there is an appointment in the Word for instituting of such an Officer which was not then in the Church 2. It will yet follow that during the time of the Apostles this Bishop did discharge the office of Presbyter and so was the lowest Preaching-officer in the Church and that therefore the contradiction would have been still obvious in that time and they had been liable unto this same argument 3. If they had then any jurisdiction over Presbyters it behoved to be a non-ens while they had no being and that for many years which looketh not like Christs way in giving talents to men And indeed when all is considered seing these Bishops did nothing but what we allow ordinary Ministers to do and had the same qualifications appointed for them and the same place in the Church to wit to be next before to Deacons and have only charge of particular Congregations and such like It will be most safe to conclude them to have been Bishops and Presbyters in the sense that formerly we laid down And so we leave any further consideration of this Author Concerning the way of Covenanting with God and of a sinners obtaining Iustification before Him THis last Epistle directed to the Church of Laodicea doth contain a short sum of the Gospel and Gods way of engaging sinners to Him It will therfore be meet to take some more particular consideration thereof For here 1. we have man described in his sinful condition â—s miserable naked poor and withal blind and ignorant of the same 2. We have the remedie proposed to wit gold and white raiment c. that is Christ and His righteousnesse which is the great promise of the Covenant of Grace as the mids leading to the injoying of God 3. There is the condition on which this is offered that is believing expressed under the terms of buying opening to Him hearing His voice c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed and that both from the necessity thereof and hazard if it be slighted and from the many advantages that do accompany the accepting thereof 5. We have the duties that are called-for upon this acceptance to wit â—â—al and repentance which are comprehensive of all This doth hold forth Gods way of Covenanting with a sinful person whereby the guilt of his sin and the curse following thereupon are removed Which we may conceive in this order 1. Man is supposed not only to be sinful but also obnoxious to the curse of God and in his appearance before Gods Justice to have that sentence standing against him 2. There being no remedie
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
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices Or we may consider the Ark as it included the Law therefore it is here called the Ark of his Testament so it implieth that the Word of God formerly vailed to the people so as they durst not read it nor have it in their own tongue Now by this reformation it is become familiar to them they hear it in their own language may read it in their Family carry it about with them The vengeance of God against enemies is set forth in these words and there were lightnings voices thunderings and an earthquake and great bail expressions that are used Chap. 6. when the great temporall judgement of God against heathenish persecuters is consummated it is also mentioned Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse as is said for Chap. 15.5 6. immediately after the opening of the Temple the seven Angels with the vials come forth as being formerly kept up now they appear By this similitude of opening the Temple this is set forth that as in the Jewish times during their greatest defections there was still some Temple and Church and at the time of Reformation there was no new Temple built nor new Circumcision instituted nor Priests appointed but corruptions were removed and the Temple and Priests put again to their own proper use and duty so during the defection of Antichrist there should still be a Church Temple Ordinances and Ministers and that the bridging of the Gospel again to publick in the world after that should not be by erecting a new Church and new Ordinances or appointing new Officers but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use for it is the same Temple after Reformation which was before but now it is opened the woman Chap. 12. is the same under persecution while she is in the wildernesse during the 1260. dayes that she was before her fleeing and continueth to be the same after her return from the wildernesse only that which by Antichrists additions was vailed and corrupted now by their removall becometh more visible and pure Upon this ground it is that the reviving again of Religion is commonly called Reformation not as bringing in any thing new but as purging what formerly was corrupted Upon this ground Baptism continueth to be Baptism though transmitted through them and a Ministery continueth to be a Ministery except we say there were no Ordinances and Ministers before the time of Reformation and so no Church which is expresly contrary to the scope and letter of this and the following Chapters From this also it appeareth there needeth no new constitution of a Church that is brought from Popery such as might be called for from heathens who are not Christians but the purging away the drosse of Antichristianism and the practicall adhering to the purity and power of the Gospel even as there was great odds amongst the Iews in the recovering of them from their grossest defection and the admission of Pagans unto the Church Neither can it be inferred from this either that then the Church of Rome was and so is now a true Church or that we have our ordination from it and are beholden to Antichrist for that This first is much urged by Papists in this dilemma Either the Church of Rome was the true Church and so there ought not to have been a separation from it or she was not the true Church and so there was none for many years except she be acknowledged for such To this we answer 1. by distinguishing the Church from Antichrist and his worship brought into the Church and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject that is not denied on which Antichrist usurpeth and as an extrinsick accident setteth himself down in that Temple yet is the Temple and Church now different from his additions as the Temple of the Iews was from the corruptions that were accidentally brought in upon it in the times of corruption Thus the word of God Sacraments Prayer Ordination c. are continued which are as the materiall worship of God and as such are not Antichristian The adding of traditions to that word putting of false glosses on it corrupting of the Sacraments by superstitious and Idolatrous additions praying to Saints and Images erecting an Antichristian Hierarchie in the place of ordination and these who should be Officers in Christs house and many such like things These are Antichristian indeed and may as we see be separated from the former Again 2. we may distinguish Professors who are either such as receive the compleat worship of the Popish Church receiving indeed the Scriptures but with such traditions and glosses as do upon the matter make the commands of God of none effect that pray but to Angels Saints Images c. that use Sacraments but withall their superstitious and idolatrous additions and so in all other things Or they are such who close with the materials to say so that are abused in Popery and do abandon all these destructive additions that is who acknowledge the truth of the Gospel and the way of free Grace and hate their merit of works satisfactions pennances c. who receive the Sacraments but abominate their Transubstantiation Masse and all that dependeth on these that pray to the true God in the Name of Jesus Christ and abhorre their Idolatries c. so in other things Now in the application we say 1. That if we consider the Popish Church in the large extent thereof properly and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them and worship according to these principles in that sense the Popish Church is no Church of Christ but is truely Antichristian and these two cannot stand together to be Antichrists Church and Christs Spouse at one time but if we consider the Church materially as distinguished from these additions of Antichrist in her Ministers and members concurring in the faith of the true Doctrine and in practice and Worship accordingly hating and abominating these superstitions and Idolatrous corruptions and inventions we say that was the true Church of Christ which did not receive these but keeped the former principles materially both in faith and practice and therefore it will follow only on the former objection that that Church on which Popery obtruded it self and which yet did abhorre it that was the true Church which we grant but that as distinctly considered as pure from their Antichristian inventions at least so far as Antichristian Now from the Church which retained the foundation and did adhere to the Doctrine and Worship that is in the Word we did never separate nor from those that continued so but did separate from the Antichristian Church that did obscure and
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
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
Temples opening or the change of the outward face of the Church 2. The description of the seven Angels that were instruments vers 6. 3. The furnishing of them for their task and work 4. A concomitant going alongst with the execution of their judgement The first thing is vers 5. the antecedent to all these plagues which is the rise of all that is the opening of the Temple That this is antecedent appeareth by the context where this opening is observed to clear what followeth concerning the Angels coming forth as a prior step of the narration in order before their coming forth For understanding of it we would consider that there is an allusion as Chap. 11. vers ult to the Jewish Church where in time of Idolatry and backsliding the Temple was shut as in Ahabs dayes and in time of Reformation when all was brought again to the rule the Temple was opened and sanctified the Sacrifices put in order and the Priests sanctified as in Hezekiahs dayes Iohns meaning is before this the Temple was shut Religion in its outward splendor and beauty defaced by Antichrist but now as if he said I saw a time of Reformation when superstition and Idolatry was banished and Purity and Truth preached in open view as it was before Antichrist darkened their light Thus as the Temple was that which most evidenced the state of the Jewish Church and the changes were most sensibly observed there so as many other things that is borrowed to set out the change in the Christian Church here See more Chap. 11. vers 19. This step of preparation concerning the publick breaking out of the Truth is observed for these reasons 1. To shew to what time these vials belong to wit to the state of the Church after Antichrists treachery is discovered and God hath made some light to break out in His Church to wit to the last period 2. To shew the connexion of these vials with and their dependence upon the blowing of the seventh trumpet Chap. 11. last vers where this same is mentioned Now after a profitable digression when he cometh again to the series of the prophesie he beginneth as it were where he left so to carry it on from thence forward the more clearly The second thing will clear this after this Temple is opened and Religion in heaven that is in the visible Church is publickly professed the Lord bringeth out seven Angels out of the opened Temple These are the instruments of this wrath mentioned vers 1. They are described by these things 1. They are called Angels we think not properly but figuratively such as He had fitted for this work and commissionated to execute it whether Ministers or Magistrates Their getting their vials from one of the beasts and their being arayed with girdles seemeth to confirm this and more especially that they were great civil men 2. They are described from whence they came They came out of the Temple that is as it appeareth they shall be members of the Church now made patent who are to be made use of in these judgements to execute His wrath on the whore 3. They are cloathed with linen either to shew the purity of their proceeding or alluding to the Priests habit Ezek. 44. as that of golden girdles alludeth to the manner of Kings So these are Kings and Priests authorized and well furnished for such a work all whom He employeth are fitted instruments for His work The third circumstance of their further preparation is mentioned vers 7. where two things are to be observed 1. The instruments or means of the plagues which they had to execute them with that is vials full of wrath Vials ar great hollow vessels or cups wide at the mouth whereby is meaned 1. great wrath 2. an easie and quiet way of pouring it forth without great noise possibly having respect to the threatning Chap. 14. where they are threatned with the cup of Gods wrath These are called golden vials partly because Justice in it self is precious and it is an excellent dignity and honourable to be made use of in its execution especially as approved instruments partly to shew Gods pure proceeding without the least mixture of any passion 2. These vials are given by one of the beasts it is like the first beast as one day of the week is the first day Matth. 28. which Chap. 4. is the type of valiant bold and zealous Ministers They are said to give these Angels these vials when by and from Gods Word they clear that to be their duty and in Gods Authority calleth them to it By which it would seem that God would not have Kings and Princes waiting for an extraordinary revelation and call to awake to this judgement but to acquiesce in ordinary Ministers clearing His Truth from His Word and thus though Ministers be not to execute wrath actually and immediately by fighting yet do they as it were blow the trumpets 2 Chron. 13. and so they set up and cast down Kings and Kingdoms Ier. 1. and their sword slayeth more than Hazaels Thus it would seem when eminent men are converted and ingrafted in the Church zealous Ministers do put them in mind of this duty that God expecteth from the Kings of the earth such zealous men have been and particularly were after the begun opening of the Temple God is said here to live for ever and ever partly to shew that He is reverently alway to be spoken of partly to shew what Master these Angels had and whose wrath they were executing not their own Therefore they should not be in their zeal selfish and carnall but it was Gods wrath and the wrath of such a great God and therefore they had need to be single and humble as others had reason to be afraid of such everlasting wrath That denomination of God addeth to the heightening of the wrath The fourth thing which is the concomitant of these plagues is vers 8. containing 1. the concomitant it self 2. its effect The concomitant is the Temple is filled with smoke this alludeth to Gods way of old making His presence sensible by signes in the Tabernacle when it was newly erected as Exod. 40. and in the Temple when it was newly builded as 2 King 8.10 So here when the Gospel-church shall be of new recovered Gods presence will be as sensible and great in it as it was of old when Priests might not enter into the Temple because of the glory of it Sometimes also this appearance is a signe of anger as Numb 16. when He appeared to take vengeance on stubborn offenders and would admit of no intercession These being not inconsistent but ordinarily conjoyned to wit Gods presence glorious and refreshing to His own and terrible and dreadfull to His enemies Isa. 66.5 we understand both here which agreeth well with the words following filled with smoke from the glory of God that looketh to His gracious appearing and from His power that holdeth Him forth terrible as now appearing
if the Lord Christ said such ill dayes and great temptations to draw folks in snares are coming that many will go on in these designes as thinking all their own The advertisement is Behold I come as a thief when they think least on it and seeth least appearance of it I am at hand to take vengeance on them and to deliver the Church So he speaketh Matth. 24.43.44 2 Pet. 3.10 2. There is insinuated a duty suitable to this advertisement that is to Watch and keep their garments clean which was expounded Chap. 3.3 Implying 1. a strait and difficulty 2. the only mean of being preserved in a strait time that is watching seing by it only men are keeped free of spots in their profession and Christian walk 3. There is set down here two excellent motives pressing this necessary duty of watching 1. from their happinesse who doth so they are blessed 1. In themselves being keeped from much sin and wrath which others fall under 2. In reference to others who being by that design of Antichrists ensnared shall share of wrath The second is because by watching men keep their nakednesse covered which by sinning is discovered to their shame a spotted garment hideth not this shame but manifesteth it To be keeped from sin is a great motive and to keep from sin keepeth from shame for shame followeth ever upon sin And there is a behold prefixed yet Readers may not passe it but observe the warning for their instruction in duty and the encouragement of blessednesse for their upstirring and comfort Gods people would never look for a constant peace in the greatest growth of Religion even at the Iews in-coming the Church hath one of her sorest battels There is great odds betwixt a thriving Gospel and the real advantage that cometh by it and outward peace and prosperity The last thing is the successe these foul spirits had They gathered these Kings who for many years despised the Gospel and never had been gathered by it in Gods judgement they are given up to yeeld to them This hath these circumstances 1. The successe They are gathered and who It is these to whom they were sent both Popish Kings and Heathen Kings It is like the Turks as nearest are most easily engaged to set on Christians In a word such speciall enemies as God mindeth to be about with 2. It is said he gathered them not the spirits that is either the beast who commissionated them or rather God who in His secret providence ordereth that designe of the beasts and the enimity of these Kings for such an end as might glorifie Him and undo them It is like an allusion is to the commission Satan getteth against Ahab in perswading him wherein though the devil be instrumentall by false prophets in bringing Ahab to Ramoth 1 King 22. yet it is by Gods permissive providence to punish Ahab that maketh him prevail So it is here the devil hath one design the beast another God a third and He maketh use of both for furthering of His He doth it when they seem to get most way in theirs and it s but the effectuating of His so Gods hand is soveraigne even in Antichrists designs 3. Concerning the place unto which they are gathered two things are to be enquired 1. What this Armageddon is 2. Why it is expresly said in the Hebrew Tongue 1. Armageddon is not to be taken literally as if there were such a place in which indeed bearing that name that battell is to be fought in but figuratively it setteth down before hand from the effect and event of that expedition and battell after the manner of the Hebrews who called places from notable events in them as Bochim Achor Hamon Gog Ezek. 39. Bethel with many others Now this is two wayes applicable 1. Gnarim which Arma cometh from signifying subtillity and applied to the Serpent Gen. 3.1 yea subtillity with deceitfulnesse 2. Geddon cometh from a root that signifieth gathered together so the word signifieth deceitfully gathered together by craft or the first root may signifie destruction so it is gathered to be destroyed The second way how it is applicable is to take it in allusion to Megiâ—do so it will be the hill of Megiddo a place in Iudah famous for two events 1. Iudg. 5.19 in overthâ—owing Sisera's mighty Army by a womans help So these enemies brought into such a fit place shall be as Sisera at the river Kison Psal. 83. The other at Megiddo by Iosâ—a's death is lamentable Thus it relateth to the great zeal and repentance which shall be among the Iews at such a joyfull event Zech. 12.12 both or either will suit here what ever way it be But take it from the force of the compound word it agreeth best to the Hebrews way and that is the reason why especially it is mentioned here expresly in the Hebrew tongue implying 1. that they put that name on it for it is not like that other Nations would give it a name in a strange tongue 2. Their respecting the event in the name as is their manner as before was said thus the name speaketh out the event If it be asked why the Lord delayeth so these vials or carrieth them so on as the Pope getteth such help and bringeth Gods Church low even when he is near to ruine Answ. 1. This way trieth the faith and patience of Gods people most as here is their faith and patience Chap. 13. importeth So was Israel tried in their slow delivery out of Egypt 2. This effecteth His end amongst enemies more and giveth them occasion of kything and in Gods judgement hardeneth them by hopes sometimes to prevail till His wrath come on them So was Pharaoh by Israels straits at the Red-sea and the Magicians counterfeit miracles hardened thus Christs coming is as a snare Luk. 21.35 3. It contributeth more for Gods glory He getteth them thus together to the great battell He hath by this means many victories and much glory over one enemy as He had over Pharaoh otherwise they would never uphold a contest with God The Lord in this doth as one saith as a man who being to leap far goeth a little back to come up with the greater force For sinfull causes of it we may name 1. their ingratitude and unanswerable walk who receive the Gospel which will make God remove it and therefore also not to propogate it 2. Little pity on them that lieth under Antichrist and little prayer for Gods hastening His judgements on him and fitting of instruments for it 3. Little singlnesse in any undertaking for that end few Kings mindeth it self-interests sway all and others carnally seek their own glory in being instrumentall in such a thing or under such a pretext pursue their own more than Christs therefore they are not blessed 4. Want of a powerfull Ministrie and lives answerable amongst Professors which maketh this Truth to be loathed seing so many are carnall deceitfull c. who professe it Thus
to passe and taketh hold of folks as well as His mercies so Ezek. 1.6 His word of threatning sticketh to a people when the Prophets who did threaten are gone And as they are true so they are righteous and not inflicted but on just grounds that will stop the mouths of all His censurers Both these are proven in this great instance of judging the whore who was justly condemned in that she corrupted the earth and deluded the world with her abominations and truth kythed in it in that by it He shew Himself the avenger of much innocent bloud shed by her which vengeance He had often threatned against her and now He had performed it The repetition for confirmation followeth ver 3. and again they said Alleluja 1. to shew it was no passing fitt but that they continued in the practice of that duty and under the conviction of their obligation to it and were withall hearty in it 2. To shew they were not soon satisfied in performing this duty for they fall to it over and over again and therefore they stir up all and vent it in an exhortation to all to joyn with them An heart rightly thankfull is not soon satisfied with its own praise The ground is further illustrated that Romes judgment is irrecoverable and great yea perpetual therefore they praise as being put to continue in it by the continuance of that ground for her smoke is continuall rising up for ever and ever Their solemn thanksgiving is ver 4. tThe Elders and Beasts signifying People and Ministers as we shew Chap. 4. they concur solemnly by falling down joyntly which is to worship publickly and putting to their seal in two words to the former praise Ameâ— that is so be it or He is well worthy to whom it should be given Let it be so in a confident wish and prayer and Alleluja they can expresse no more but count God worthy and invite others especially the Jews for whose sake this is in Hebrew to give God praise The second part of the Song which is in reference to the Jews calling especially followeth from ver 5. to ver 8. There is 1. the party exhorting 2. The party exhorted 3. The exhortation it self 4. The grounds of it And 5. obedience thereunto which is a part of the Song in general The party exhorting is A voice from the Throne that is from Heaven or from the Sanctuary representing Ministers serious pressing of people to rejoyce and be glad in this joyfull event and to praise God for it or it is the voice of Jesus Christ calling God His God as He is Mediatour or of an Angel having his warrant as by ver 8 9 10. appeareth in his refusing worship from Iohn if the party speaking here be the same that Iohn falleth down before there The parties exhorted to this duty are Gods Servants called afterward those that fear Him both small and great that is all His house who acknowledge Him as Lord and Master for though all creatures some way be His servants Psal. 119.91 yet here they are taken more properly either for such as are by Covenant His servants by tye and profession separated to be such unto God as all Israel even the children were Lev. 23.47 c. Or more especially for Believers who by their practice manifest their respecting of this obligation in giving Him fear and that of all sorts high and low strong and weak c. The exhortation is to Praise and that our God which wanteth not an emphasis in praising more than in other duties as Deut. 28. the great and dreadfull Name of the Lord your God that maketh praise and all duties to come kindly from us and be accepted graciously by Him when it is founded upon a Covenant-relation thus it is not only praise but so qualified in its object our God that is called-for The obedience followeth which expresseth the grounds vers 6 7. There are many that go about the work therefore it is called like the noise of many waters and like great thunderings not to hold out confusion or terriblnesse in their Song but greatnesse in it and earnestnesse in them who sing it is loudnesse in their Song which in its matter is distinctly set down from two grounds beside their concurring in the former Alleluja and inviting others to concur The first ground is the Lord God omnipotent reigneth This is not Gods ordinary soveraignty whereby He guideth all the world for that hath no interruption but this is the manifesting of that soveraignty at speciall times and in speciall events in the guiding of His Church This as before men seemeth sometimes to be eclipsed as where it is said Chap. 11. that God hath taken to Him His power and reigneth which He seemed for a time to neglect This then is understood here for this being a peculiar expression of praise it looketh to a pecullar manner of His appearing and reigning Which is two wayes spoken of 1. When it is evidenced in signall overthrows of His enemies so Antichrists overthrow is an evidence that God reigneth Chap. 11. whose dominion seemed before to be obscured while he stood See Psa. 59.13 2. When there is an accession to the Church as Chap. 11. when Nations become the Lords and His Christs and more especially His reclaiming of Israel and appointing David their King over them is looked on as a speciall part and evidence of His dominion as Isa. 24.23 Ezek. 34. Micah 4.7 This is when they shall cry Hosanna unto Him who cometh in the Name of the Lord for that being a part of Christs promised Kingdom there is some seeming want in His outward soveraign reign so long as this is wanting Now say they Alleluja the Lord reigneth over Iews as well as Gentiles for as the in-coming of the Gentiles is a more eminent step of His reign and marriage than was before when the Iews were only the Church so that the Iews accession to the Church is as another remarkable step when they shall be called-in beyond what was when the Gentiles were only His Church The exhortation is renewed vers 7. with a new ground leâ— us be glad and rejoyce it is a duty and a great part of praise even to rejoyce in God it honoureth him The other word proveth this that relateth to God let us give honour to him This accession is acknowledged to be from Him and therefore the honour of it is due to Him The first part setteth out the inward affection in praising the second their outward expressing of it to Gods honour The reason is twofold which is subjoyned yet to one scope 1. For the marriage of the Lamb is come Christs marriage with His Church is three wayes spoken of in Scripture 1. As it cometh by the offer of the Gospel wherein many are espoused and by faith engaged to Him 2 Corinth 11.2 Thus it hath been even since Christs dayes His marriage was then and many were and are invited Mat. 22.
to give credit to it 2. because what is spoken of heaven often amongst men passeth as a tale that is told and getteth little credit but however saith he these sayings are worthy of it The second argument is That they are revealed by the Lord God of the holy Prophets it is expresly said of Christ Chap. 1. that He sent His Angel and here ver 20. that He testifieth these things which sheweth that He is God who hath sent His Angel to shew unto His servants the things which must shortly be done The force of it is thus They must be faithfull sayings for that same God who before revealed things to His People by His Prophets of which things never one failed He hath now sent to reveal them by His Angel Therefore they must also be faithfull as the former words were seing He is still omniscient and faithfull who revealeth them They are called holy Prophets 1. because God made use of holy men to be pen-men of His Word 1 Pâ—t 1.21 2. because the things spoken had effect and were not lies God is called their God especially 1. because of the peculiar service and commission He put on them beside others 2. because of His owning their message as well as themselves Thirdly The things are said to come to passe shortly that is they are not long to be suspended therefore every one is concerned in them before long they will be finished but even from that time they were to begin in their series Vers. 7. He commendeth this prophesie being compared with vers 6. in two 1. That it was sent and that by an Angel to his servants for their behove an argument that should put them to search into it seing He sent it A second from the happinesse of these who shall make right use of it both in reading and keeping it it being profitable for knowledge and practice yea compared with ver 3. Chap. 1. it saith that people read and know as much as they practise which saying doth exceedingly commend the studying of this Book in sobriety blessednesse being so oft attributed to the right searchers thereof The word Behold I come quickly is thrice in this Chapter repeated and prefixed here to be a spur to study and to keep the sayings of this Book for did men walk with the apprehension of Christs coming quickly there would be more study to know His will and more conscience to practise it This would be in all our thoughts we may see why the things prophesied-of here are said shortly to come to passe that is in the same sense that Christ cometh quickly that so men may observe them the better and be the more watchfull in reference to them The second thing followeth vers 8. which is Iohn's second mistake wherein he had fallen before Chap. 19.10 when he heareth and seeth these things he falleth down to worship before the Angel that revealed them whereby it is clear that hitherto it was an Angel that spake to Iohn in the name of the Lord and it appeareth also that Iohn knew him to be an Angel for so ver 6. he had called himself who was employed in this It is like that as Chap. 19. the glorious sight and good news of the happy estate of the Church militant getting that commendation that they were the true sayings of God Chap. 19. ver 9. overhwhelmed him some way there to think more of this revealer than he ought it is like the same being represented to him of the Church triumphant which to him is new and which the glory of the militant Church was not he hath been overwhelmed as it were with joy and again fallen in too much admiration of the revealer I mean the instrumentall revealer of such glad tidings The words were opened Chap. 19.10 There he called himself one that had the testimony of Jesus Christ here is added he is a fellow-servant of these that keep the sayings of this book to shew that not only Iohn but all the Believers have one Master with Angels and therefore on this ground the least of them ought no worship to Angels but to the Master as the opposition cleareth Where again it is observable 1. that it is a special note of a Believer to keep the sayings of this Book 2. That the more Iohn putteth honour which is not due upon Angels they debase themselves as it were the more not only Iohn's fellow-servant but fellow-servant to the lowest which was not so plain before And if on this account Angels plead against worship from Iohn so do they against worship from any in that relation with him 3. It appeareth here that men even holy men may relapse in the same sin and that they cannot abide much appearing glory in creatures but they are ready to give too much unto them 4. Here is an example of a Godly man his falling again in the same sin after he was reproved by the Angel and no question repented of it being of such a heavenly frame when he was reproved This it is like was Abrahams case in twice denying his Wife Gen. 12. and Chap. 20. And Iehoshaphat's with Aâ—ab and Iehoram 5. It appeareth that the reason why the Angel calleth himself Chap. 19.10 one who had the testimony of Jesus Christ is because as ver 6. he is now employed for revealing Jesus Christs mind as holy Prophets of old were in revealing His mind to His Church From ver 9. to 16. followeth the third part First vers 9. the Angel putteth by and checketh Iohn for this fault of his as is said Then ver 10. he returneth to prosecute his purpose in several directions and reasons including commendations of the duties directed unto The first direction is special to Iohn ver 10. Seal not the sayings of the prophesie of this book Seal not here is not understood as to its surenesse for that is out of question but as to hidnesse or secretnesse let not saith he this bookly closed as Isa. 29,11 and 8.16 that it be not usefull to the Church for more is imported than is expressed as appeareth by the reasons the Lamb opened not the seals of this book that they should again be closed that is not the end it is given for but on the contrary let it be publick for their behoof and the reason is for the time is at hand The seals which are the first propheticall vision properly they are dayly fulfilling and the rest come on It is an allusion unto Isa. 8. and 29. with Dan. 12. where mention is made of sealing these prophesies because they were to be dark and little usefull to that generation being for the time to câ—â—e for many dayes See Dan. 8. and so on the contrary no sealing must hold forth their clearnesse or Christs mind that they should be so seing there was use to be made of them This command of publishing this prophesie may be thought strange and it may be objected men may wax worse and worse and seing
the other Now the Lords Supper is called so for three Reasons for which also we conceive this day to be called the Lords day 1. The Lords Supper because of the Lords singular instituting that Bread and Wine for a speciall and religious end distinguishing differencing and setting it apart from a common use to a more speciall use And so this day is called the Lords day because of the Lords separating and setting apart this day for His speciall Service and Worship and in that distinguishing it from other dayes as He had done that Supper from common suppers 2. The Lords Supper for its speciall signification Jesus Christ and His benefits being especially set out in it His death and sufferings pointed at and the benefits we have thereby So this day is called the Lords day because it 's of speciall signification pointing out not so much Gods ceasing from the work of Creation as our Lords ceasing from the work of Redemption as the Lords Supper is for the remembrance of His death till He come again so is this day for remembring the work of Redemption and His Resurrection till He come again 3. The Lords Supper because of its speciall end to set out the honour of the Mediator and the Worship and Ordinances brought in by Him under the New Testament so to distinguish it from the Passeover So this day is called the Lords day for the same reason to set out the honour of the Mediator and that it may be enrolled among the Ordinances of the New Testament therefore when in the New Testament ought is called the Lords it points ordinarily at Christ the Mediator and at the second Person of the God-head as 1 Cor. 8.6 One God distinguished from One Lord. We take it then for granted that it is called the Lords day for these Reasons because its a speciall day set apart for the Lords use of speciall signification and for a speciall end And Secondly That it is a speciall day known to the Church may appear for else Iohn would not have given it such a denomination and that it points at some thing of Christ and so is separated from any Jewish day and common day It is a day known singularity to relate to Christ. To clear it consider it must either be the first day of the Week or some other But none other day it is Ergo c. If any other it can be supposed onely one of these two either not any particular day of the Week but any speciall day or time of Christs appearing or manifesting Himself Or else the Jewish Sabbath day Now neither of these can be meant by the Lords day 1. Not the former for such a day of Christs speciall appearing not being named here it would leave the Church in an uncertainty to know what day was meaned yet is this day mentioned to point it out from other dayes that is the scope why it is so designed Beside if it were any such day it would point at no one day for there are many times of Christs appearing It 's not so to be understood then though even so our Lords appearing may agree to the first day of the Week whereon most frequently He appeared after His Resurrection to His Disciples as Mat. 28. Ioh. 20.26 Acts 1.2 2. Neither the latter to wit the Jewish Sabbath day 1. Because it 's ever called the Sabbath and gets the own name that it formerly had and the giving of it this name will more obscure then clear the day 2. Because the Jewish Sabbaths were then annulled as Colus 2 1â— Let none judge you in meat or drink or in respect of an holy day or of the new Moon part of the Sabbath dayes Therefore then can they not be called the Lords day And Gal. 4.10 they are reproved for observing Dayes and Moneths and Times and Years where it is clear the Jewish new Moons Sabbaths and Festivities were then and before that time abolished in so far as peculiar to them though all distinction of dayes was not taken away more than all distinctions of the Elements in the Lords Supper from other Meat because distinction of meat was condemned there also But this followeth all Jewish distinction both of meat and dayes was taken away but what is still assigned by Christ that continues 3. The Lords day in the phrase of the New Testament looks to Christ as having its name some way from him which cannot be said of the Jewish Sabbath But this is called the Lords day as pointing at an Ordinance of the New Testament whereas the Jewish Sabbaths had a respect to the Old Testament Ordinances 3. It remaineth therefore it must be the first day of the Week because no other day can lay claim to it iâ— is that day which we call Sunday or the Christian Sabbath and was in the Primitive times called The Lords day 1. Because the Reasons why a day is called The Lords day do agree to it especially The Jewish Sabbath was called The Lords day Exod. 20 because on it He ceased from the works of Creation this day is called The Lords day because on it He ceased from the work of Redemption Mar. 16.1 2. Luk. 24.1 2. Ioh. 20.1 It 's that day whereon our Lord not only rose but severall times did meet with His Disciples and many mark severall priviledges and benefits conferred on this day as the pouring out of the holy Ghost Acts 2. And moe reasons might be given whereby this day is singularly beyond others to be called His. 2. Because this first day of the Week and no other was set apart for the Lords Worship and Service as distinguished from other dayes And Iohns end here is to fix on a particular day known to them and so esteemed of among them as such a day That it was set apart for the Lord and His Worship is clear not only from places we have named but from Act. 20.7 Vpon the first day of the Week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Which intimates not onely a meeting but a custom of meeting and that for Preaching Prayer and celebration of the Lords Supper So 1 Cor. 16.2 Vpon the first day of the Week let every one of you lay by him in store as God hath prospered him and in the 1. vers he tells concerning the Collection of the Saints he had given the same order to the Churches of Galatia If it be asked Why doth Paul point at the first day of the Week and bids give themselves to Charity that day here it is because that day was dedicated to Gods Service and Worship whereof Charity was a pendicle And as we hinted at this was not peculiar to one Church as Corinth but was common to all the Churches The like order was in all the Churches of Galatia and it doth not point at Paul's instituting a day but at his
supposing of it to be instituted and at his injoyning of a positive dutie of Charity meet for that day And it 's observable that though the Saints had meetings on other dayes yet is it never said they did meet the second third or fourth dayes c. but on the first which certainly is done to shew a pecullarnesse in that day and the meetings on it yea few or none deny this denomination to signifie the first day on this account it being so clear from Antiquity and no other day being here to compet with it and that can lay such claim to this denomination as this day doth and was by the most Ancient still so named For the second thing to be cleared What it is to be in the spirit on the Lords day To be in the spirit is First to be Spirituall to have the habits of Grace and a new Nature and thus it taketh-in the ordinary walk of Believers Gal. 5.16 25. Secondly More especially it is for these who are habitually in the Spirit to be actually and in a more eminent measure in the Spirit as Eph. 5.18 to be filled with the spirit to be in a holy rapture and ecstasie is warranted and allowed to Believers in a more speciall frame and at more speciall times to be in a spiritualnesse abstracted from eâ—â—nalnesse and lawfull things more than ordinary Thirdly It is to be in the Spirit in an extraordinary manner and measure or to be in an extraordinary rapture the Spirit revealing something extraordinarily and this is to be in the Spirit in a sense different from the former albeit consisting with them We cannot seclude any of these in this place for Iohn was regenerated and was habitually Spirituall and Gracious but we especially include the last two As if he said though I was absent from company and Christian fellowship and had not a Congregation to Preach in on the Lords day yet I was in the Spirit exercising the habits of Grace and I was in an eminent Spirituall and Holy Frame the Spirit elevating my spirit which is that spoken of Isa. 58.13 If thou cast the Sabbath a delight the Holy of the Lord c. and the Lord taketh him in this spirituall frame and strain and ravisheth him in the Spirit and from the second step He brings him up to the third to be in Spirit as an extraordinary Prophet as we take Peter to have been Act. 10. when he went up to Pray that is to the second step and fell in a Trance and saw Heaven opened which is the third We think the same hath been Iohn's case here The words give occasion to speak of severall Doctrines as 1. The good that is to be gotten on the Lords day when folks are in a spirituall frame 2. That when folks are separated from the publick Ordinances they would be making it up in private by giving themselves to spirituall exercises 3. And that God not only can but doth make up the good to be gotten by the publick by private and secret fellowship with Himself when Believers in Him are banished from or denuded of the publick Ordinances But nor to insist on these they give occasion to speak a little of these three things 1. The institution of he Lords day 2. The name that the Lords day gets 3. Of the sanctification of it or of a speciall part wherein the sanctification of it consists For the First To wit for the institution of this Day severall Arguments are here or we may argue severall wayes to prove it 1. If in the Apostles time this day was set apart for the Lords Worship and Service and in a speciall manner called His as being kept to Him on a morall ground Then we have warrand and it 's our duty to keep it for the same end and use for the practice of extraordinary men grounded on morall and perpetuall Reasons and that were not peculiar to them as extraordinary but are common to them and us as the Grounds and Reasons of the setting apart this day are it being for the remembrance of His Resurrection and the bringing in of a new World and therefore all did from the beginning keep that day are binding to us as is clear But the first day of the Week was appointed to be the Lord's day in the Apostles times and singled out and set apart for His Service on a morall ground for no ground peculiar to them can be given Therefore certainly it must be our dutie to keep it 2. If the first day of the Week was singled out from other dayes and counted the Lords day Then there behoved to be an institution for it or a supposed institution that is it must be the Lords day either because He instituted it when He spoke many things to His Apostles after His Resurrection concerning the right ordering of His House and Worship and by His practice observed and sanctified it for His speciall Service or because these that were infallibly guided and led by His Spirit instituted and gave warrand to keep it for without an institution and command it is not to be kept or named so more than another day But this first day was in practice singled out beside all other dayes and is accounted the Lords in a speciall manner as is said Therefore there must be some institution of it 3. Comparing this Text with 1 Cor. 11.20 If the first day of the Week be the Lords day as the Sacrament of the Supper is the Lords Supper then it must be by His appointment and institution Hiâ— But so the phrase in both places is to be understood Ergo by comparing these two places the peculiarnesse of the phrase is such that there being no other phrase like them in Scripture it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other though the institution of this day be not so clearly expressed as the institution of the Lords Supper For it 's a received Rule for expounding Scripture to expound more dark places by places that are more full and clear And therefore conclude we that the Lord's day is to be called the Lords because of its institution though we know not where because for the same reason the Supper is called His there being no solid ground to conclude upon And they who give reasons to the contrary must make it appear that there are other reasons more pregnant or else the language of the holy Ghost must have weight with us 4. This first day is the Lords as the seventh day is called His or any other thing in the Old Testament but that is ever because of His setting apart that day or that thing for His own from others of that kind Therefore it must be so here There are some exceptions made by some worthy men which we shall speak a word to As 1. If it be so it will follow that all dayes are not alike contrary to Rom. 14.14 Gal. 4.10