with every petition of theirs whereby His former affections are stirred to say so and His sympathie awakned to make His divine Attributes forth-coming for their good 4. It would be considered that the Scripture allows these considerations of Christ to Believers for helping them up to communion with Him and so with God in Him and for strengthening them to approach to Him with confidence on that ground 5. As there is an exercising of Faith in God and thereby a keeping of communion with Him so there is a proportionable sympathizing heart-warming and bowel-moving affection allowed us even towards the very Man Christ as one hath to a dear friend or most loving husband that so in a word we may love Him who is Man as He who is Man loves us And this kind of communion is peculiar to the Believer with the second Person of the Godhead as it is peculiar to the second Person of the Godhead as Man by humane affections to love Him And thus we are not only one Spirit with Him as with the other Persons of the Godhead 1 Cor. 6.17 but we are one body with Him of His flesh and of His bone Eph. 5.30 in respect of this union and communion that is betwixt a Believer and the Man Jesus Christ. 6. Hence 6. As we have most accessâ— to conceive of Christs love to us who is Man so we are in the greater capacity to vent our love on Him and to have our bowels kindled upon the consideration of His being Man and performing what He did in our nature for us so the Object is most suited to be beloved by us in His condescending to be as a Brother to us And this doth confirm what is said and is a reason also why Believers vent their love to God by flowing in its expressions directly concerning Christ Because He is both the more sensible Object of our Faith and love and also because there is more possibility to conceive and mention what He in our nature hath done than to consider God and His operations in Himself abstractly 7. Hearts would always remember that He is God and so that they love and keep communion with Him that is God that makes the former the more wonderfully lively as this should make souls keep up the estimation and dignity that is due to such a Person so condescending And so by the Man Christ both to love and believe in God And in sum having the excellencies of God dwelling in the Man Christ whose affections they are more able to conceive of whose sufferings have made Hâ—s love palpable in whom God hath condescended to deal with us and on whom our affections and Faith also may have the more sensible footing by the consideration of His humane affections There is no wonder that this way of adoring praising and loving of God be so much insisted upon and yet even then when the heart is upon this consideration delighting and feeding it self upon the Mediator still His Godhead is emplyed and God in Him delighted in without which all other consolations would be defective And so it is God in the Mediator who is the Object of this delight Now unto this One God be praise in the Church by Jesus Christ for now and ever LECTURE II. Vers. 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne 5. And from Iesus Christ who is the faithfull witnesse and the first-begotten of the dead and the Prince of the Kings of the earth Unto him that loved us and washed us from our sins in his own bloud 6. And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen WE heard of the Persons from whom follows now these to whom the Epistle is sent to wit the seven Churches in Asia and they are particularly named vâ—r 11. and are severall times spoken of in the two Chapters following Therefore at the entry we shall speak to a doubt or two concerning this inscription to them Quest. 1. Why is this Revelation in form of an Epistle sent to particular Churches rather than to the Whole Church 2. And why is it sent particularly to the seven Churches in Asia 3. Why are they stiled seven Churches and not one Church To the first of these Though it be sent to particular Churches yet this excludes none from the use of it to the end of the world for though many particular Epistles as the Epistles to the Romans Corinthians Galatians c. be directed to particular Churches yet the benefit of the Word contained in them extendeth to all Believers in all ages as well as to them to whom they were directed So those particular Epistles directed to the seven Churches in Asia in the 2. and 3. chapters are useful and behoveful to all the Churches of Christ in the like cases as if they had been particularly directed to them therefore is that Word cast to in the close of each of those Epistles Let him that hath aâ—â—ar hear what the Spirit saith to the Churches 2. As to the general subject matter of this Book It concerns not those particular Churches more than others as we told at the entry For ver 1. It is directed to his Servants to be made use of to the end of the world and it 's sent to those particular Churches to be transmitted by them to other Churches and in this sense the Church is called the pillar and ground of Truth 1 Tim. 3.15 as holding forth and transmitting the Truth to others To the second Why is it dedicated to the seven Churches in Asia Answ. 1. Either because those Churches were next to Pasmos where Iohn was now banished for those who are skilled in Geography know that this little Isle lyes off Asia the lesse Or 2. Because it 's like Iohn had particular inspection of those Churches in Asia committed to him which though it be not particularly set down in Scripture yet it 's clear from Scripture that there was a division of inspection among the Apostles without limiting any of them Peter was sent to the Circumcision Paul to the Gentiles Iames shode at Ierusalem And in the Ecclesiastick Story it 's asserted that after Paul had planted Ephesus Iohn stayed there who lived lâ—st of the Apostles And so these Churches being as would seem under his special oversight while he is absent from them by â—anishment he commends this Epistle to them 3. Jesus Christ sends it to them partly because of some special faults that were among them their need so remaining and because of some special tryals they were to endure and the need they had of consolation under these trials partly because they were the most famous Churches then for Ierusalem was now destroyed this being written in the days of Domician the Emperour To the third Why writes â—e to
people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
overturn Antichrist and casteth him in the lake as will appear from Chapters 16 and 19. and is often inculcated by this Author Therefore the sixth trumpet and the first six vials can no way be contemporary Seventhly This seventh trumpet doth contemporate with the palm-bearing company chap. 7. which palm-bearing company doth immediatly succeed to the sealed company preceeding so that where the sealed company closeth there they begin and the vials doth the same For chap. 15. immediatly upon the hundred fourty four thousand their being compleat and getting the victory over Antichrists name which is all one with having palms in their hands then immediatly came the Angels forth with the vials and not till then Therefore it will follow that the vials must in whole contemporate with the seventh trumpet the contemporary of that palm-bearing company according to the common rule quae conveniunt uni tertio conveniunt inter se But the first is true as from the former grounds is clear Ergo c. Lastly If we suppose 1260. dayes to signifie so many years as he doth and again if we suppose that just so many years must interveen between the breaking of that Heathenish persecution and the blowing of the seventh trumpet and also of the pouring out of the first vial Then must the seventh trumpet and the beginning of the vials be contemporary this cannot but hold But both the former are true And are to be supposed the first from his grounds chap. 11. The second will appear thus that so many years de facto or in experience have interveened from the Churches delivery from Heathenish persecution and her begun delivery from Antichrist before which no vial can be said to be poured forth the other part to wit the blowing of the seventh trumpet upon the expiring of these 1260. dayes from that date is to be made out chap. 11. Lect. 4. In sum if it can be made out that the sixth trumpet is past and the seventh already hath sounded de facto Then the debate of contemporating the seventh trumpet with the last vial only will evanish because that is the thing driven at that the seventh trumpet may hold forth an estate of absolute freedom to the Church after Antichrist his full ruine But we suppose that the former is made out chap. 11. Lect. 4. The grounds therefore that are laid to hold up this Synchronism must also fail If it be said that the seventh trumpet doth suppone an absolute freedom from Antichrist because in it the Lord God Omnipotent reigneth the Kingdoms of the earth are become His c. which cannot be verified during the first six vials while in part Antichrist reigneth Therefore it must succeed them Answer first This is a mistake of the place which is not to shew what case the Church shall be in at the sounding of the seventh trumpet but by way of anticipation to shew the effects following thereupon before they come and serveth to explicate the expected events thereof and make it observable because of such a wonderfull change to wit that Kingdoms and Nations even now Antichrist are by its sounding to become the Lords which doth suppone Antichrist to be strong having many Kingdoms and Nations and the Church to be few and low when it doth sound Secondly Although it expresse the events in their heighest degree yet it will not follow that it was at its height instantly at the blowing thereof but only this that it was to be so ere it expired Because it is usuall in this prophesie to expresse the state of the Church during one period by the most eminent step thereof as we will find chap. 11 and 12. where the Church is said to be in the wildernesse during a whole period because that decay came to a height during that time although it was not at the first instant so low Particularly the whole state of the Church after Heathenish persecution is set forth chap. 7. in two periods the one to wit that of the sealed number is set forth at its lowest the other at its heighest victory yet no question ere that palm-bearing company came to a height after the sealing time there was a fight and wrestling against Antichrist for his weakening Hence we may reason either the vials which bring down Antichrist must belong to the sealed or to the palm-bearing company for there is no mids But they cannot belong to the first because in all periods the last step is the heighest step as the last persecuting seal is the sorest The last trumpet of Antichrist his reign hath him highest and the last vial hath his Kingdom lowest the vials therefore which suppone Antichrists height to be past and the Churches flourishing condition to be begun can in respect of none of them contemporate with the sealed number but with the palm-bearing company and so all of them must contemporate with the seventh trumpet which was the thing to be demonstrated His fourth Synchronism is of the Serpent and Dragon his binding chap. 20 with the seventh trumpet This being well understood according to our former grounds whereby the seventh trumpet and all the vials are made contemporary is to be fixed as a truth but being understood as he doth understand it by contemporating the seventh trumpet with the seventh vial only and that intervall which followeth the destruction of the beast by the sixth vial is not to be admitted And supposing that that binding of Satan during these thousand years chap. 20. doth contemporate fully with the seventh trumpet chap. 11. which is indeed a truth and supposing that the seventh trumpet doth begin with the seven vials immediatly on the fall of Antichrist his declining Kingdom which we have formerly made out It will necessarily follow that the thousand years are to begin with the vials where the sixth trumpet closet Antichrist his height and as the seventh trumpet doth not presuppose Antichrists full but his begun ruine as hath been shewn So it must be said of that thousand years binding of Satan which is called the time of his binding because during that period he cometh to be bound although at the entry thereof his restraint be not at its height concerning which more is to be seen chap. 20. Lecture 4. His fifth Synchronism is of the thousand years of Christs reign with the seventh trumpet or intervall following the beasts destruction This reign of Christs being the same with Satans restraint what judgement we have given of the former Synchronism is also to be applied here The sixth Synchronism is of the new Ierusalem and the Lambs wife with the seventh trumpet and intervall foresaid This we cannot admit because we conceive that new Ierusalem is to set forth the glorified estate of the Church-triumphant and so falleth not in under the seventh trumpet safe as that trumpet doth put an end to time and enter the Church then made ready as a Bride for the Bridegroom within the palace of the King and there to
he seeketh to corrupt the Church indirectly that by overturning the Ordinances in her he might mar her former beauty that she appeared in vers 1. as a woman clothed with the Sâ—n that so she being no woman might be no mother whereby indirectly he might gain his point in poisoning the seed this is done by the awakening and spreading of schismes and heresies in the Church which though they do not directly strike against the being of Christians or particular Professours yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances without which there can be no Church although men as men continue to live Hence we may gather the second and third difference to wit in the instruments that he maketh use of and in the manner of his pursuing this new design which is not violently and openly by Heathen men who were without as formerly he had done but more subtilly and covertly by professing Christians he endeavoureth this He is now said to persecute not as if he had not formerly persecuted but to shew that although he had altered his way in the former respects yet was his design no lesse malicious in respect of himself nor hurtfull in respect of the Church than the former was 2. The occasion of this his new heat against the Church and the change of his former way is set down And when the dragon saw that he was cast unto the earth which â—â—porteth 1. the ground of his irritation to wit the former foil which he had gotten â—he is so indefatigable an enemie that having gotten one defeat he doth and that the more uncessantly endeavour to recover what was lost which ought to make men most vigilant even then when they seem to have most advantage 2. It sheweth the reason why now he seeketh the corrupting of the Church the Mother in this new subtile way and doth not directly pursue the Childe as he had done because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to owâ— his designs and to give him obedience as formerly when the supream Magistrates were for him 3. It sheweth the immediate connexion of this his design and what followed thereupon with the Churches former deliverance so that no sooner doth he find himself disappointed of one mean but he doth assay another If it be asked how the former deliverance could be such ground of joy to the Church seing this doth immediately follow upon it Answ. 1. It was certainly great ground of praise and honour to God and great ground of joy and rejoycing to the Saints in it self what ever effect accidentally through Satans malice and mens corruption might follow upon it for by it the Lord eminently vindicated His name Truth and Servants from former reproaches and oppressions and gave unto His Church great freedom if it had been well improven 2. Although the devil instantly began this new design yet it was not at once brought to a height and therefore it might be matter of rejoycing to the Church to have that intervall which followed between the height of Heathenish persecution and that of Antichrists which was to come beside other reasons given in the close of the former Lecture Vers. 14. The Churches safety is set forth in these circumstances 1. In the mean by which she was preserved To the woman were given two wings of a great eagle this alludeth to the manner of Gods bringing Israel out of Egypt which is said to be as upon Eagles wings Exod. 19.4 that is a wonderfull and speedy delivery so that the means used by the devil to hurt were not able to reach his end We take it to be that same which is mentioned Chap. 7.1 2 c. of the Lords sealing His Elect against that coming storm and that same Chap. 11.1 of His commanding to measure the Temple Because 1. both these relate to the same persons to wit the true Church And 2. to the same time to wit immediately after Heathenish persecution And 3. to the same scope to wit the preservation of the Lords own from these tempestuous storms or flouds which by the trumpets were to come upon the visible Church 2. The place whereto the woman is to flee is mentioned that she might flee into the wildernesse It is called her place because vers 6. it was prepared of God for her and doth set forth the Lords soveraignty in ordering her safety and by speciall providences carying out the place of her security as having appointed it for her long before the trial came By wildernesse we are not to conceive any such particular place in any desert but hereby is meant that the Lord seeth to the safety of His Church in the midst of the confusions of the world as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt who immediately after their great and joyful delivery from Pharaoh out of Egypt were not brought unto the land of Canaan but for a long time lived in the wildernesse where though they were freed from their former oppression and had much liberty to worship God publickly which they had not in Egypt yet wanted they not many trials and through their corruptions many sins so here is holden forth a wildernesse-state of the Church contemporary with and suitable unto the Prophets prophesying in sackcloth which we may take up particularly to consist in these 1. in a condition that is safe as being now out of the way of hazard 2. As in a great part latent and not discernable to the men of the world as if she had been removed to some desert 3. A comfortlesse and solitary outward condition with which although the true Church was not immediately pinched after Heathenish persecution yet were the most faithfull ever liable thereto in all the Churches trials and it came to an height under Antichrist with whom this wildernesse-state doth contemporate 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did no more than if she were removed to a wildernesse 3. In this verse we have the Lords care of her and provision for her during this time she is not to starve there though now the world about her be become a wildernesse yet she is nourished that is 1. hath spirituall food provided for her and blessed of God to her so that when tradition superstition idolatry and that which cannot nourish do abound amongst the generality of them who are called Christians even then she hath the sincere milk of the Word appointed for her and that in such a way as the world knew not whence it came in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse and to His providing for Elias by
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.
that respect of His Essence Again these expressions that the one is called the Father and the other the Son and yet both One God do clearly hold forth that there are real relations in that Godhead subsisting in a distinct manner and so there must be Persons as Heb. 1. the Son is called the expresse Image of the Fathers Person which plainly sayes that the Father considered as distinguished from the Son is a Person and subsists and that the Son as distinguished from the Father and as so lively and expresly representing His Person must be a Person also having this from the Father and what is said of the Father and Son must also be true of the holy Ghost who is God equal with both yet different from Them both as They differ from each other though not in respect of that same incommunicable property yet he who proceedeth must differ from those from whom he proceeds as he who is begotten must differ from him that begat him For Their operations we may find here that in some things They concur joyntly yet some way differently Some things again are attributed to one which cannot be to another as their personal properties the Son is begotten and not the Father or the Spirit therefore He is allanerly the Son the Father begets and the Spirit proceeds These are called Their personal properties and Their works ad intra or amongst or in reference to Themselves of this kind is the incarnation of the Son which can neither be said of the Father nor of the holy Ghost Again in things ad extra or that relate to the Creatures simply whether in making or governing of the World They joyntly concur the Father createth all so doth the Son and holy Ghost the Son from the Father by the holy Ghost the holy Ghost from the Father and the Son as those expressions of God sending His Son the Son 's sending the Spirit from the Father c. do declare Ioh. 14.26 and 16.7 Gal. 4.6 To the third This Truth concerning the blessed and glorious Trinity being so often insisted on here and coming so near to the nature of God Himself it cannot but be exceedingly necessary for Christians to be through in the faith thereof yet it is questioned of late whether it be to be accompted a fundamental point of Faith or not I say this of late is questioned by Socinus and the favourers of a boundless untolerable Toleration for of old it was most sacredly received as such amongst the Ancients as the Creeds that are called Apostolick Nicene and that of Athanasius do manifest But this Engine the Devil drives first to make the most necessary Truths indifferent that then he may the more easily engage opposers to quarrel the very Truth of them it self but we conceive whatever it was of old before Christ yet now it is to be looked on not only as a Truth which is clear from the Word but also as a fundamental Truth which being shaken would overturn Christianity and the way of Salvation that the Lord hath revealed in His Gospel This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie but to so much clearness in this Truth from the Word as may be a ground to Faith in the thing it self And that this is necessary as a fundamental we think ariseth clearly from these three grounds 1. That Truth without which the true God cannot be taken up believed in and worshipped is a fundamental Truth but this Truth of the Trinity of Persons and Unity of the Godhead is such that without it that God which is proposed in the Word and is the only true God and the object of all Worship can neither be taken up believed in nor worshipped rightly Ergo c. because the true God is One and yet Three Persons and as such hath proposed Himself to be known and worshipped 2. That Truth without which the work of Redemption would be overturned is fundamental But this is such for by taking away the Mysterie of the Trinity they take away the Godhead and Personality of the Mediatour and so do enervat His satisfaction And as on the former accompt the true God is otherwise conceived than He is in Himself so in this respect the Mediatour is made a quite other thing And can any thing be fundamental if this be not 3. The way that God hath laid down in His Worship requireth this seing in Baptism there is particular and expresse mentioning of these Three the Father Son and Spirit as the Superiour to whom they that are Christian Souldiers should be lifted and inrolled and so we may accompt of all after-worship seing God requires us to honour the Son as we honour the Father and seing these Three equally witness from Heaven 1 Ioh. 5. the Father Word and Spirit all which Three are One can their Testimony be received as of Three or can they be accompted as One God without this And yet there can neither be one in Faith engaged unto in Baptism or one whose Testimony we may receive but He who is God and can any think but it's necessary for a Christian and that fundamentally to know to whom they are devoted whom they are to worship whose Testimony it is that they receive whose operations they feel whom they are to make use of c And therefore it 's necessary to know the Trinity of Persons in that One Godhead It may be the exercise of some tender soul that they know not how to apprehend this Object rightly when they come to worship and that often they are disquieted while their minds are unstable Concerning this there is need here to distinguish betwixt what may satisfie us as to the Object in it self and what may be sufficient to us in directing of our Worship to that Object If we take up God as in Himself here is a depth that cannot be searched out to perfection He is broader than the Sea Who can know Him higher than the Heaven What can we do Iob 11.8 But yet we have footing in His Word how to come before this God with fear reverence holy admiration c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have and in this the pure Worshippers who believe this Truth of One infinit God and Three Persons ought to be taken up rather that they may be suitable in their worshipping and have becoming effects on their own hearts than to be disquieting themselves by poring too curiously on the Object worshipped except in so far as may serve to transform the heart into a likeness to Him And it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries that doth work this but the real through and near impression of the general which is revealed clearly in His Word We would therefore commend these three in Worship 1. That folks would satisfie themselves in the general with the solid faith
that which is given to God and so that it should not follow from this that Christ is worshipped Therefore He is God equal with the Father Now the Scripture giveth Him that same Worship and not any other even when it is denied to all creatures yea when He is worshipped in the dayes of His flesh He is considered as the only begotten of the Father as Lord and Almighty having all creatures as servants under Him c. and yet He is stiled the Son of David He that was to come c even at that time to shew that both considerations have place in worshipping of the same Person who is God and also Mediator and not to bring in a new Worship for none can be more glorious than what is due to God but to lay a new ground of having accesse to give Him the Worship which is due and by a new relation to give a kindly qualification of the Object whereby the heart may be provoked lovingly and thankfully to give the same 6. When this Worship is given to Him it is given to the Person who is Mediator and that in one individual act for He as God is not worshipped one way and as man an other way nor is there a division of His Natures to be conceived but the Person who is Man is worshipped with this Divine Honour in the same act because He is God therefore there is no such precision called for in the intent of the Worshipper as if one Nature of Christs were to be worshipped and not the other for it 's the Person who is worshipped now consisting of two Natures 7. When the Mediator is thus worshipped there is no distinct Object of Divine Worship worshipped but as whatever Person be named it 's the same God so however the Mediator be named or considered it 's the same Person for though the second Person of the Godhead considered in Himself be not unum or the same thing with the Mediator sensu sci-formali as Divines say yet is He Vnus the same Person and the second Person of the Godhead being Vnum to wit the same God with the other two glorious Persons essentially considered although He be not Vnus with the Father and Spirit considered personally for the Godhead essentially taken is the same thing with the Father Son and Spirit as hath been said Then it will follow that even when the Mediator is worshipped there is but still the same one formal Object of Divine Worship to wit God they being still the same essential properties which alone give ground for a creature to Worship all the Persons of the glorious Trinitie considered in themselves or the Son considered as Mediator in the manner expressed Again it appears thus the Son who is Mediator is the same Object of Worship that the Son the second Person of the Godhead is for now He being One Person cannot be conceived as two distinct Objects of Worship but the Son as the second Person of the Godhead is the same Object of Worship with the Father and Spirit as hath been said Therefore the Son who is Mediator when worshipped with Divine Honour is the same formal Object of Divine Worship also And this also doth confirm that Divine Worship is given to Him as God for so only is He the same Object with the Father and Spirit 8. When the Son is worshipped there is no lesse respect to be had to His Mediation than when the Father is expressed so that who ever be named the Son still as Mediator is to be made use of and that in the same manner for as there is but One God So there is but One Mediator betwixt God and man 1 Tim. 2.3 without whom there is no access for a sinner to approach unto or worship acceptably this One God Thus God is the formal Object of Worship the Mediator considered as such is the ground upon which with confidence we may approach to that God therefore is He the Way and Truth and Life there is no going to God but by Him so that in our Worship God and the Mediator are not to be separated yet are they not to be confounded for we Worship God in and by the Mediator in which respect the Mediator is called the Door Altar Way c. because it is by the vertue and efficacy of His Mediation that the sinful distance betwixt God and us is removed and accesse made for sinners to Worship Him as was typified by the Temple and Tabernacle in which the Mercy-seat was placed and in looking to which the people were to worship God From all which it will follow in reference to the third First That our Prayers may be directed to Jesus the Mediator expresly as Act. 7.59 Secondly That He may be named by Titles agreeing only to Him as Mediator to wit Mediator Iesus Thou who died Advocate c. because these being given Him in concreto design the Person Thirdly That the heart may be in the instant stirred and affected with this that He is Mediator so as to specifie Him or to make Him the Object of our consideration as such in that act as hath been said Thus a soul may pray to Jesus who died who made satisfaction who interceeds c. and upon that consideration be affected with love strengthned in hope and confidence in its Prayer which yet is put up to Him because He is God Fourthly We may ask from Him what peculiarly belongs to the Office of Mediation as that He may guide His Church pour out the Spirit gift Ministers interceed c. because the Person to whom these belong is God And that extrinsick relation or denomination of being Mediator doth not marr us to pray to Him as his being God hinders not but that He still executes that office by performing of such acts but both give ground that confidently we may pray to Him for these things yet in that still His Godhead is the formal Object of our Prayer though the things we pray for belong to His Mediation for we could not seek these from Him were He not God and because He is God and Man we are imboldened to seek them and to expect them See Psal. 45.3 4. c. for the matter fought to wit riding prosperously c. belongeth to His Mediation as the scope clears yet the account upon which is that He was God most mighty For as they say it is not Mediatio but Deietas that is the ratio formalis of Divine Worship or His Mediation as it includes His Deiety by the wise Grace of God these two being now inseparably joyned together for certainly Christ the Mediator was to be made use of with respect to His future satisfaction before He actually became Man as it is since to be done with respect to His incarnation and suffering for He was Mediator and stood in that relation before He was Man yet it cannot be said that He was then as such considered as the formal Object of their
the Churches in Iudea so Corinth takes in Cenchrea c. 2. Consider those Churches as once given to Idolatry Ephesus was famous or rather infamous for that Acts 19. yet now Christ esteems them all Churches bestows an Epistle upon them holding out 1. His love 2. The power of His Grace and Gospel 3. The soveraignity and freenesse of His Grace breaking in on the kingdom of sin and Satan amongst them and that Christ can winn in Churches to Himself out of the most profane heathennish and Idolatrous cities and people 3. Consider These cities are respected by Christ and it 's not because they are cities but because they are Churches that which makes them to be preferred before others is the Churches in them And this is it that maketh places carry respect with Jesus Christ more than all the glancing victories and glory of the world 4. Consider them as they are some of them more some of them lesse yet none of them are called lesse or more Churches Ephesus where were many thousands is but a Church as Smyrna and other lesser towns are the reason is the Scripture goes not upon multitude and external considerations of that kind but upon the unitie that is among Ministers and Officers which is not astricted to one particular Congregation and where it is it makes an union among many as amongst few and amongst few as amongst many 5. Consider That the number of these Churches is according to the places where they were fixed and where the members did inhabit which shews that Parochial marches by bounds or towns in convenient lying is not unsuitable but consonant to Scripture wherefore the Church of Ephesus or of any certain place includeth all the Professors living there they are accounted of that Church and no other as providence hath put them together and the Churches are divided as they live sundry No indweller of Ephesus is accounted of the Church of Smyrna or contrarily order in this being well consistent with the Gospel and as we will not find mention made in Scripture of two Churches in one place what ever the number be save when they are after subdivided as 1 Cor. 14. So we will not find any Saint spoken of as belonging to any Congregation but as they dwell and the Church at such a place and Saints of such a place are still taken to be of a like extent 6. Consider Some of them were more corrupt others of them were more pure yet he writes an Epistle to them all some hath a name that they are living when they are dead some are fallen from their first love some have in them those that hold the doctrine of the Nicolaitans some are luke-warm c. Yet they are all of them owned as Churches and written to 1. Because our Lord looks on them as having that which made them to have the essence of Visible Churches and in so far He gives them the name though many defects were in them and therefore intitles them so He stands not to give Laodicea the title of a Church to Him which many it may be would scarcely count worthy the name of Christians 2. Because our Lords way is not at first to give up with Churches and Persons who are joyned to Him in Church-relations but to presse upon them to be forth-coming to their obligations He sayes not ye are no Churches but reckons them Churches and on that ground founds His promises threatnings and directions and gives them reproofs for what is wrong and His advice to amend the same an excellent way of dealing to have Churches answerable to their obligation and not to cast them off Rejection is the last thing used when neither threatnings promises reproofs nor directions have place to do them good And we may say it on the bye it is Christs prerogative to remove Candlesticks and dissolve ties between Him and Churches 7. Consider These Churches as they are now comparing them with what they were once Golden-Candlesticks now dens for Mahomet the Godhead of Christ once written of to them now trampled on Which shews 1. How doleful a thing it is to despise warnings 2. To what a hight Churches defection may come to when there is not a healing in time when falling from the first love is not taken heed to it may come to make a Church no Church These Churches were once as glorious as ever Glasgow was and more Paul writing to sundry of them and here Iohn to them all yet for contempt of the Gospel God breaks the stayes of beauty and bands and they are no Churches to Him Tremble to think upon it 8. Consider That Iohn now in prison writes the Church is obliged to Iohns imprisonment We now have moe writings by the Apostles Epistles from their prisons than we have from their liberty God making this good use of mans malice 9. He repeats his commission not only in generall but to every Church as their peculiar message was that he might bear out his commission in his dealing with them and that they might know the warrand they had to hear him Neither Ministers ought to speak or people to hear except they be warranded there is an unwarrantablenesse in hearing as there is in speaking Prov. 19.27 And people would make conscience in hearing that it be not done indifferently and there would not be indifferent accesse for all to Preach nor for hearing but as the Lord warrands LECTURE VI. Vers. 12. And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14. His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brasse as if they burned in a furnace THe second circumstance or step of the first part of the Vision is what Iohn did vers 12. or his carriage when he heard the voice spoken of before vers 10. I turned to see the voice that spake a voice is not properly the object of sight but it 's two wayes to be understood 1. Either Iohn turned him that is gave pains more clearly to perceive and understand that which was spoken for seeing in Scripture is often so taken for a more clear up-taking and understanding of a thing and so the meaning is Iohn having heard the voice behind him he lends to his ear to take it up better Or 2. It may look to Iohn's desire to see him that spoke and so he turned not to see the voice but the speaker and on the back of this the heavenly Vision is represented to him And being turned I saw seven golden candlesticks Follows what Iohn saw upon his turning about he gets this Vision Folks that go about the use of the means seriously minding edification they readily profit
Let us speak to that which properly is the Vision It holds out or there are holden forth in it three things 1. The Church is holden out under the similitude of a Candlestick or the seven Churches of Asia under the similitude of seven golden Candlesticks so they are expounded vers 20. 2. The Ministers of the Churches are holden out under the similitude of seven Stars vers 16. So are they expounded in the 20. vers also We shall forbear any further exposition or speaking of them till we come to that place The main thing in the Vision is Our Lord Jesus represented these wayes First in His Offices Secondly In His excellent qualifications for His discharging these Offices Thirdly In His care of His Churches and actuall executing of His Offices and exercising of His qualifications for the good of His Churches and Ministers He is among the one walking and holding the other in His hand and hath a sword going out of His mouth for the good of both Quest. 1. Whether is it Christ that appears and speaks here or not The reason of the doubt is from vers 1. Where it is said Iesus Christ sent and signified these things by his angel Answ. It is He that appears and speaks here to Iohn who gave him the Commission to write and certainly it was no Angel that gave Iohn Commission to write and send it to the seven Churches but it is Jesus Christ who intitles Himself before to be the first and the last no Angel can give Commission nor dare take upon him these titles and stiles but Jesus Christ only 2. It 's clear also to be Christ from the parts of the description and from the particular charge that Christ is holden out to have to wit in having a care of the Churches in holding the Stars in His hand and sending a sword out of His mouth Who can do these things but Christ 3. From the seven Epistles which begin with some part of this description as belonging to Him He is still stiled by some part of it Chap. 2. and 3. Quest. 2. Whether doth Iesus Christ appear here really in His Man-head or Is it only a representation of Him in a Vision for signifying and holding forth the excellent properties and qualifications that are in Him as sometime God appeared of old to weak man condescending to his capacity for his comfort as Dan. 7.9 and sometime Christ as Dan. 10.5 to which this Vision seemeth to relate Answ. We take it not for any reall apparition of Christ in His Humanity or as He was Man conceived in and born of the Virgin Mary crucified dead and buried and in that nature risen again and ascended but we take it only to be a representation or vision of the glorious properties and qualifications and stately Majesty of the Son of God who was and is and is to come the first and the last who as He is God so also was and is Man but doth not now appear in His Humane nature but as God Reason 1. Because in substance it is the same Vision that we find Dan. 7.9 and 10.5 where God and Christ as God are holden out under the same expressions and if these expressions cannot be applyed in these places to signifie the parts of a Humane body which God hath not for He is a Spirit there can be no reason why the same expressions here should be applied to the parts of a body 2. It 's clear also if we look to the end which Jesus Christ hath before Him in this representation He being to direct seven Epistles to the seven Churches in Asia He sets out Himself by some excellent properties to ground the faith of His People and move them to reverence receive and give obedience to what He writs unto them 3. Look through all this Vision it cannot be applyed literally the seven Churches cannot be seven Candlesticks the seven Ministers cannot be seven Stars c. but it 's to evidence the excellent qualifications that are in Christ under these representations and therefore what some would draw from this or other representations of this kind concerning Christs Body on earth or the ubiquitie of His Humanitie or bodily presence with His Churches or for portracting of His Body as Winckelmannus and other Lutherans alledged hath no ground from this place but rather the just contrary if Christ appeared after His Ascension no other wayes than He did before His Incarnation He would take away all carnall thoughts of His bodily presence on earth 4. It 's said One like unto the Son of Man and this holds out He was not indeed Man in this Vision but appeared to Iohn as He did to Daniel some way representing Himself so But 5. The application and exposition of many of these expressions Chap. 2. and 3. holding forth His eyes to signifie His Omniscience and the like will shew the absurdity of this But come to the three parts of the discription more particularly wherein as we said 1. We have his Offices and Authority 2. His qualifications for executing these Offices 3. His care of His Churches and His actuall executing of His Offices and exercising of His qualifications for the good of them and His Ministers First His Offices and Authority are represented His Kingly and Princely Offices under His Garments His Propheticall Office by the Sword that proceedeth out of His mouth Long garments were especially used by two sorts of Persons Kings and Priests Exod. 28.29 Aaron the high Priest and His Sons have holy Garments appointed them and the high Priest was to have a long Robe curiously sewed and embroidered so also long Garments were for a signe of Authority and reverence and Christ casts that up to the Scribes and Pharisees Mat. 23.5 Mark 12.38 And Christ was clothed with a purple Robe which was a speciall Robe designing great men from others though they did it in derision to Him He is girt about the paps with a golden girdle A girdle hath two uses 1. It was used for neating the long Robe for binding it up that it might not be cumbersome to men in their imployment Luk. 17.8 Gird thy self and serve me 2. A golden girdle signifieth Authority and Eminence so the girdles of Kings signified Isa. 22.21 when Eliakim is constituted a Ruler it is said I will cloath him with thy robe and strengthen him with thy girdle and what is meant by that is expounded in the following words I will commit the Government into his hand and he shall be a father to the inhabitants of Ierusalem and to the house of Iudah and I will lay the key of the house of David upon his shoulder he shall open and none shall shut c. This girdle of Christ's is spoken of Isa. 11.5 Righteousnesse shall be the girdle of his loins and faithfulnesse the girdle of his reins The expression holdeth out these three things which we conceive to be understood by it 1. The Authority and warrantablenesse of our
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
writen of the time wherein and occasion whereupon and such like which being observed may contribute to give some light in the thing As 1. If the person be called publickly to edifie the Church if he be of that weight as his testimonie may prove profitable in the Church for the strengthening and confirming of others or the like considerations though no new thing be brought forth by him which ground as a moral reason Luke gives to Theophilus of his writing the Gospel Luke 1.1 2. Considerations may be drawn from the subject As 1. If it be a necessary point that is controverted 2. If the Scripture opened be dark and obscure and possibly not many satisfyingly writing of it 3. If the way of handling it be such as gives any new advantage to truth or to the opening of that Scripture though it be not so accurate every way that is if the manner be more plain or more short or more full or touching at some things others have passed or clearing what they have mistaken or confirming what they asserted only or such like cases wherein they may contribute and be useful for the understanding of what is already written or occasion others to form and mould their invention and what God hath given them for better advantage to others seing some hath the faculty of inventing others of improving what is invented thus both are made use of for one end when they are brought forth together even as in building some are useful for plotting or contriving some for digging stones some for hewing others for laying by square and line yet must be furnished by the former So is it also in an edifying way of writing every one have not all yet should none refuse to contribute their part 3. The time would be considered if such a truth be presently controverted or such a subject necessary to be spoken unto now if such a persons interposing may be useful if such a duty be neglected or if such a Scripture be not made use of and the like These may have their weight to put folks to it even though they should say little more than what is said by others because then all are called to put to their hand to help that is the time of it And there is this advantage that when many do write it serveth not only to confirm and strengthen what another hath said but it occasions some to read that subject that readily would never have read it had not such a man written thereon seing another book of that subject might possibly never have come to their hands and withall this is advantageous when moe are engaged in the same subject This consideration is alleged by Bellar praefa in Tom. prim out of Augustine as a reason to put men to write who were not of the most excellent parts that it was edifying and better than nothing yea that it was beseeming at such a time to see many armed in the Camp of Christ against His adversaries although all be not leaders and captains 4. Occasion also may be from Gods putting one to have thoughts of such a subject when others are otherwise taken up some not having accesse to be edifying otherwise as when occasion of study is given and the thing by publick delivery or secret communication is known to others and called for by them to be made publick or that they would set themselves to it God giving occasion of health quietnesse means c. for it the thing getting approbation from such as are single and intelligent judging such a thing usefull in this the spirits of Gods servants would be subject to others Such considerations are frequently mentioned by worthy men in their prefaces to their Books And it 's observed in Vita Pellicani as swaying him to publish his writings though not accounted by himself at least to be of accurate learning that mediocriter simpliciter scripta mediocriter doctis placitura videns quod illorum major sit capia quam eximie doctorum gratificari petentibus voluit For as the most learned Preachings do not alway edifie most so neither is it in writing and though as a learned man observeth in a preface that which is accurate edifieth most intensively and best explaineth the thing yet often what is more popular edifieth most extensively and proveth profitable to many moe who are but of ordinary reach Of Reading and Hearing IN the last place it is also clear that people are not indifferently and without warrand to read or hear except they know that they be warranted therein for this command of writing is not only insâ—rted for the confirming of Iohn in his Call to write but also tendeth to warrand these who are written unto confidently to receive and make use of what is writen And it follows upon the former for if a Call be necessary to speak or write in the Name of the Lord then ought also people some way to be clear that in their reading and hearing they may be walking according to Gods rule and call to them in reading what He calleth them to read seing men cannot be supposed to be left to arbitrarinesse therein Hence it is that where the Lord disowneth the commissionating of such to teach and accounts them guilty for running whom he hath not sent and that either by writ or word as may appear by Ier. 23. and 29. vers 24. c. So also doth he reprove the people that do countenance such in their hearing or reading while as their Call is not evidenced to be of Him Hence so frequently both in the Old and New Testament are we commanded not to countenance such but to beware of them and that must reach the reading of their writing as well as conversing with their persons the one being dangerous as the other is for one of these two must necessarily follow supposing them not to be called of God thereto 1. Either they are ensnared by such and such errours as others take on them to vent and they are brought to give heed to lies in stead of truth and so though reading and hearing be good in it self yet that wise advice of Solomon Prov. 19.27 doth here take place Cease my son to hear instruction that causeth to erre from the words of knowledge This effect is frequent the Lord thereby in His secret Justice punishing the lightnesse and curiosity of presumptuous persons that dare hazard upon any snare Hence it is that so often that lightnesse and indifferency in the practice of reading and hearing such as are not called hath with it an itching after some new Doctrine and a secret discontent with sound Doctrine which putteth them to this to heap up teachers to themselves which is said 2 Tim. 4.1 2 3. 1. to shew the difference that is betwixt Teachers sent of God and such as People choose to make so to themselves without His warrand And 2. It sheweth what ordinarily doth accompany that itching practice vers 4. They
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
would not dally with them It sheweth also how easily He can overturn a Church and make no Church of it He hath often gathered Churches quickly and can He not dissolve them when they look to be in their prime Who having read the commendation of Ephesus in the former verses would have expected such a threatning in the close The words now being opened we may enquire 1. How this threatning of un-Churching a Church useth to be executed Answer We conceive it doth not necessarily imply the overrunning wasting and destroying of such a City or Land that it should be no City but that it should be no Church Sometimes indeed God will even by such a mean bring about this thing threatned But here we take it to hold out some other thing than if He had threatned Sword or Pestilence upon them It is the same upon the matter with that Math. 21.43 The kingdom of God shall be taken from them c. which was Christs word to the Iews and is especially these wayes brought to passe The first is sinfull that is when a Church fell themselves to false Doctrine which overturneth the foundation in which sense Hos. 2. the Lord denies Ephraim to be His Wife because of her spirituall whoredoms whereby she had broken her tye thus a people may be said to un-Church themselves by their unbelief confusions and errours unconsistent with the foundation according to that Isa◠50.1 And Rom. 11. the Iews are said to have broken themselves off by their unbelief The second way is penall that is when the Gospel hath not fruits among a people the Lord removeth the Light and His Ordinances from them taketh down His hedge from about them and as it were sendeth them a bill of divorce refusing to own them afterwards as a Church not by giving them up to outward enemies oppression which for a time they may be free of but by ratifying their own sentence of rejecting of the Gospel as it is Act. 13.46 and thus the Kingdom of God was translated from the Iews and they became no Church when the Gospel was taken from them and sent unto the Gentiles A third way may be mixed partly sinfull partly penall a people upon the one side not receiving the love of the Truth and therefore upon the other side God gives them up to strong delusion whereupon they proceed from evill to worse in the believing of lies as it is 2. Thes. 2.10 However this is certain this flourishing Church of Ephesus hath now long since been a proof of this Truth for errour growing to an hieght and delusion and ignorance following upon the back of despising the Gospel hath brought that Church into the estate that it is now into For the second Question Why the Lord peculiarly threatens the Church of Ephesus with these punishments Answ. It is not because His discontentment was more with her than with other Churches But 1. It 's like they thought outward honesty and reformation enough for their Church-estate and that there was no cause of fear of un-Churching so long as they continued pure in profession and zealous in purging c. And therefore to beat down this conceit and to shew the necessity of power as well as of form for continuing of a Church-estate He doth subjoyn this threatning of un-Churching especially to this Church 2. Because these here threatned would lay more weight on this threatning and be more affected with shoring to be un-Churched than with either Sword or Pestilence c. The Lord therefore applieth wisely that which He thinks most conduceable to this end 3. It 's like their outward Church-estate was something thought of by them and the externall frame of Ordinances in purity and that of Discipline in vigour might be rested on and too much esteemed of especially by the Ministers it being too ordinary for men to think too much of external forms The Lord therefore in this threatning toucheth the fault that might stick secretly to them even in their zealous prosecuting of externall reformation 4. Because He would have all men knowing the respect He hath to sincerity and the influence which the exercise or not exercise of grace hath upon keeping or loosing of externall Priviledges Therefore doth He so threaten this Church when no outward cause of such controversie seemeth to be before men If it be asked further Why this Church is called the Angels For Thy hath reference to the Angel and by the Candlestick is meant the Church it self Or 2. How this becomes a threatning to the Minister it being liker a plague upon the People Or 3. How the People can be plagued for a sin in their Minister We shall consider the first by it self after we have gone through this Epistle And now to the second question we say This threatning becomes his plague 1. Because of his interest in them and affection to them nothing can come on a People but it affects the Minister their stroak is his yea often it 's sorer which is on them than what is on himself 2. Cor. 11.29.30 Who is weak and I am not weak Who is offended and I burn not was Pauls touch of the infirmities of the People 2. It 's the nearest stroak can be on a Minister to be stricken in his Charge or blasted in his Ministery c. in this he is smitten as a Minister in things peculiar to a Minister other stroaks are common to all men yea thus to be smitten in the un-Churching of his Flock is striking at his Crown and his Joy 1 Thess. 2. ult for a faithfull Minister will so account it 3. It 's probable it was some contentment to him to see things go right in his outward Ministery Censures to be weighty Discipline vigorous the People to give him credit and countenance c. without reflecting on his own spirituall condition or aiming at the inward warming of love in the hearts of his People but thought all well and who but he that had such a well ordered Church The Lord therefore threatneth to take that ground of boasting or self-pleasing from him It 's a sad thing when a Minister cannot carry even when things go well and cannot look to himself and the people also and be humble when he is countenanced want of this spilleth many hopefull beginnings in Ministers hands And this relation thy is particularly mentioned here to make the threatning touch him the more it is not the Candlestick but thy Candlestick which was to be removed For there be two things that make a thing to be in esteem with men and the losse thereof to affect them The First is That it be in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing lovely and desireable The second That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which is a mans own These two going together That it is both an excellent thing in the self and withall a mans own when once evill befalls that thing it doth
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 many Chirurgians and Tradsemen of any kind did live under a Magistrate and Laws which would admit no such by their Authority to live and confederate under them will any say that in that case by voluntary confederating they could assume an Authority to themselves and censure any Person especially against their will without wronging and encroaching upon that Authority under which they live Yet it cannot be denyed to a Church and that without any prejudice to the Magistrate because it in nothing lessens his Authority or withdraweth any thing from his cognition which formerly used to belong unto him but as the arising of a new Church within a Nation hath with it new cases actions and considerations of persons and deeds so it is reason that it should have with it a new Authority to govern the same 5. If the Church had another kind of interest in reference to spiritual offences than in reference to civil debates then this confederacie cannot be the ground of such an Authority this will not be denied according to the former principles which do paralel both these in the primitive Church and make this the proof of the former But it 's clear that the Church-authority did far otherwayes reach Church-members in spiritual offences than in civil things which may thus be made out 1. They might Excommunicate and un-Church for spiritual offences and for disobedience in these if a brother did not hear the Church and oft-times they did so But it cannot be said that if a brother had been disobedient to an arbitrary decree in civil things that upon that account they would have proceeded against him to Excommunication and constrained him to have submitted sure we are it was never put in practice at least till Antichrist arose 2. In that Chapter 1 Cor. 6.7 and 8. the Apostle reasoneth for submission to this and exhorteth Christians so wronged to suffer the wrong rather than to pursue it before Infidels which doth suppose that the Church was not furnished with Authority to redresse civil wrongs as she was to redresse scandals And therefore Matth. 18. our Lord giveth order to proceed in case of non-satisfaction to the highest degree And on the by we may say it is an odd thing to expound that place of Matthew by this place of Paul As if the Lord did only there warrand a man to pursue injuries before heathen Judges when he would not submit to the advice of Churchâ—members seing expresly Paul enjoyneth them rather to suffer wrong than to make the Gospel contemptible before Infidels by the contentions of Christians which yet that exposition of Matth. 18. will approve of which sheweth that it must be understood to speak of Church-offences in respect of which suffering and bearing with them is condemnable as we see in these Epistles 3. If what the Church did in civil things be common to any person or persons in any rank or condition whatsoever and to Christians in any time and case that is that they may and should submit their differences to some and these to whom they are submitted may decide And upon the other side if what the Church exerced in reference to Ecclesiastick offences and censures be not common but so that no submission to others but such as are in power could warrand one to draw forth such censures as are here mentioned yea according to the principles which we oppose it were not lawfull for Christians to do so now in civil things for they say it 's not lawfull to do now in Church-things as these did at that time Then the Churches Authority was not equal in civil things as in spirituall things And so consequently no confederacy can warrantably ground this Church Authority But the former we conceive is clear Therefore c. 4. It may be clear by this that the Church did never exact civil mulcts or inflict bodily punishments which sheweth abundantly that she did not exerce Authority in civil things equally as in spirituall and yet had her Authority been only grounded on the voluntary confederacy she might have inflicted the one as well as the other 5. Suppose a Church-member had wronged an Heathen by his miscarriage No question Church-discipline would have reached him which is not the intent of that 1 Cor. 6. Therefore that cannot be the ground of their Power alone 6. That direction Matth. 18. Tell the Church was given before this was written seing then this is the foundation of civil association as is pretended That of Matth. 18. must be of another kind 7. This opinion will infer the setting up of a civil Power in civil things where the Magistrate is not Christian yet that was never asserted by any 8. The Adversaries themselves grant that in such cases the Church may do much more in Church-matters than in civil because that the Magistrate doth allow his power to rectifie civil things and yet this doth make both equally lawfull 9 Suppose the Magistrate had repealed a sentence past in civil things no question it had bound them though it had been unjust Yet supposing he had repealed one of their Church censures and declared excommunication void It had not done so nor had been acknowledged yea had he inhibited them to decide a particular in civil things they would not have proceeded but when he did inhibit censures notwithstanding they did proceed and actually did suffer Martyrdom upon that account which in a civil action I suppose they would not have done 10. That 1 Cor. 6. admitted any to be Judge that men submitted unto or had wisdom But Church-things were governed only by these who by office were Rulers All which do shew the vanity of that assertion that they equally meddled with both kinds and yet this one thing is the ground of all that is said to evert this Authority Add that 1 Cor. 6. the parties offending are reproved for going to him here the Church-officers for not censuring these that offended which supposeth a power to be in them And it cannot be thought that the Angels had been so censurable had they not decided civil businesses as for this Beside pag. 548. He denies that there was a necessity of obedience in civil things which yet clearly is here asserted in these Church censures Whereas it is said as a further evidence that the Churches Authority during this time was only built upon this voluntary confederacy that after supream Magistrates became Christian they did intermeddle with all Church power without any contradiction pag. 544. It is either a meer mistake or an untruth a mistake in this that it accounteth their meddling in a civil way with many things which the Church still meddled-with as formerly and adding of their civil sanction thereto for strengthening not for diminishing the Churches power to be an assuming of Church Power and Authority which are things most distinct even as a Christian Magistrate doth command the Son of a Christian Parent to do the same things which his Parent doth command
is Godly and according to conscience doth exercise his power for her good And then it may be asked supposing that the Magistrate professe willingnesse to govern the Church how shall it be judged whether such and such a Magistrate be to be admitted to Govern or whether they be to assume Government to themselve It will come to this that it must rest in the judgement of discretion of these private Christians whether they will admit the Magistrate to Govern or not And according to the principles of that Author if they judge him according to their light to be one that taketh no care of the Church they should assume that power to themselves for elsewhere he affirmeth the judgement of discretion to be the great decider and that a man had better do according to the light of an erring Conscience than against it Yea 3. According to his grounds they may not only assume power in Ecclesiastick things but equally in civil things also And will he say that the Church of France may take power in civil things as they do in Ecclesiastick and not wrong the Magistrate Or can it be said that this is a priviledge to the Magistrate which makes him so to depend both in things Ecclesiastick and Civil upon a Peoples estimation of him 4. By these grounds either a Church should never assume power under any Magistrate however carelesse and profane and so as is granted wrong her self contrary to the law of nature or by assuming power they declare that they account the Magistrate a Heathen Erroneous or Atheisticall c. and is not that a greater irritation and probable occasion of division betwixt the Magistrate and Church than to continue this power distinct under all Magistrates equally And truly it looketh not like Gods Ordinance that putteth His Church oftentimes in this strait that it must either suffer prejudice or disclame and provoke the Magistrate so as to account him an Atheist unworthy of Government but to have forfeited so much of his Power c. And suppose a profane â—on succeed in the Magistracie to a gracious father or profane men be chosen to succeed others who bare rule before them even in Church-affairs which case is often incident what strait would it be to the Church either to continue to be governed by the Magistrate as formerly or with so much disadvantage upon personall considerations to assume a power which formerly they did not 5. Either the Church assumeth that power contrary to the Magistrate's command and so there is clear ground of a Persecution and War or it is with his good will or at least permission and that must presuppose this that he doth account himself Heathen Erroneous or profane which cannot easily be expected especially from a man not so denied and mortified as such a Magistrate is supposed to be for delegated it cannot be seing in that case this assuming of Authority is not called for 6. It may be asked what degree of erroneousnesse profanity or carelesnesse in a Magistrate may warrand a Church to assume this power seing even amongst heathens there are degrees and if so then how shall that be judged Suppose a Christian Magistrate should neglect Church affairs otherwise than as they fall within the compasse of civil Government in which respect Heathens did own them or suppose he should own some sentences punish some scandals which it seemeth Aurelian did in expelling Samosatenâ—s and Severus in commanding to give again to the Church a place where they used to meet that some Rogues had violently put them from saying that it was fitter that God should be worshipped there than that it should be imployed for such an use Now what is called for in such a case might be a debate whether might not such Heathens be accounted to take care of the Church and so it became not these Primitive Christians to have retained power during their reigns or what may be thought of Christian Magistrates that do no more and it may be lesse than these whether are these to be retained or not 7. It may be asked in such cases whether is explicit confederating for that end necessary or not and suppose some would not submit willingly How could they be compelled Or if so were they lyable to no censure because of their obstinacy It were good that these things were cleared if it be supposed that this be a practicable thing and often to be practised It is further said That the Churches greatest hazard is from the great power of Church-men and not of the civil Magistrate as experience sheweth therefore it 's dangerous to give them power Answ. So the greatest danger of Errour is from Church Teachers shall they therefore have no Teachers So the greatest hazard of tyrannie to a State in civil things is from a civil Government is it not therefore to be allowed Yea this is the reason of it that corrupt Church-officers wrong the Church most and that both in Government and Doctrine because in both they come nearest Her heart and therefore when they miscarry it cannot be but worse than when an Authority more extrinsick doth miscarry and by their Power they had ever greatest accesse to do her good or evill and this rather confirmeth what was said That properly the Power doth belong to her and had need to be well mannaged because corruptio optimi est pessima But was it ever heard of that Church Authority well mannaged did hurt to the Church or State either under what ever Magistrate It followeth only that the abuse of Church Power is ill But no more 2. We come now in the second place to consider wherein this Authority is exercised which we shall speak to only in so far as these Epistles give ground and we will find it to be in these four 1. There is a Triall thou hast tried them that call themselves Apostles c. which triall inferreth Authority to cite and warn parties to call and examine witnesses 1 Tim. 5.19 to take Oaths which is requisite to triall and witnessing as that alone which putteth an end to strife amongst men Heb. 6. Therefore Mat. 18. the Lord giveth the same rule concerning procedor by witnessing in the Church which Moses gave in reference to all Courts That out of the mouth of two or three witnesses c. shall every matter be established This showeth also that they may receive the complaints of offended Brethren as is in Mat. 18. keep meetings for that end lead inquiry upon the crying fame of offencâ—â— as is like they did in this case of Ephesus and in a word do every thing that is needfull for compleating triall for where the end is approven the means that are necessary to the attaining thereof must be approven also 2. There is a Power here to judge and determine thou hast found them liars which doth respect these two 1. The nature of offences they must judge what is truth and what error otherwayes they can not tell
false Prophets of Baal or of Antichrist be thought more fit to have place than the Lords faithfull servants This can be no good ground that doth reflect only upon these that are faithfull others being ready to apply themselves to the pleasing of men both in Word and Discipline 6. It would be considered what may move men of judgement and parts especially if they be conscientious to top with Magistrates It 's not like that self interests doth that seing flatterers that seek that most take the contrary way and come speed when as the most faithfull are often under a cloud Or is it like that the most zealous humble and tender should be most subject to miscarry And if there be ground to reprove or censure either by Word or Discipline is it not most profitable even though most displeasing that it be done 7. Consider who most readily fret at this Power it will be found they are such who from inclination to lousnesse or errour cannot abide any bands or from a principle of politick indifferency in the matters of Religion would mould all in a State-frame and such are imbittered at freedom in Preaching as well as Power in Governing or they are such as are led with a prejudice at the power of Ordinances which certainly men naturally are not free of and it would be adverted in this 8. Consider that this mistake of Church-mens Power doth often arise in such cases wherein they are serving Christ and men entertain it most in such times when their frame is least spirituall and sober as the observation thereof in experience will evidence What man at the approach of death hath been comforted in such an opposition or challenged for submission Although contempt thereof hath lien heavy on many and that to scare others from following their wayes All therefore of all ranks would be obtested to advert to this lest they be found even fighters against God especially at such times when this designe by some is driven least by putting to their hand to pull down this Authority they themselves perish in the fall thereof And what doth the advantage at most amount unto It is this there shall be greater freedom to sin and fewer means to reclaim from it or what censure shall be inflicted may be done in such a way as may stand with mens laughing at their sin without being affected in the conscience by any convincing mean Hath this ever profited any hitherto Or hath the right exercise of Discipline ever been prejudiciall to any And do not ordinarily Religion and Discipline flourish together And are not Congregations in best case where this Ordinance is most vigorous And do not the sad effects of the want of this in other places evidently demonstrate the necessity thereof People would consider these things especially these who are engaged singularly for the supporting of this Ordinance for a time of reckoning will come when this exercise of Discipline and submission thereto according to mens places and engagements will not be found so indifferent as now it is esteemed by many And disputes of this kind we suppose will not be admitted when the Lord will declare that he hath ratified in Heaven what according to His will hath been pronounced in this ordinance of Discipline upon earth which by Divines is well accounted to be the ratification and confirmation of the threatnings contained in His Word and added to make them the more weightie as the Sacraments are unto the promises of His Grace 2. Concerning a Ministers relation to a particular Congregation THis relation between the Angels and the Churches is mentioned in all these Epistles The Minister or Angel is called the Minister of such a Church peculiarly here the Church or Candlestick is called His I will remove thy Candlestick It will not therefore be impertinent to enquire a little concerning this mutual tye and relation in these three 1. In the general 2. In the grounds of this peculiar tye 3. In the nature of it particularly in these two 1. If a Minister as such be only a Minister to a particular Congregation in which he serves And 2. If that tye be such as upon no consideration it may be broken or loosed and he removed by transportation to some other charge We are the rather to take notice of this not only because it serves to clear the Text in hand but also because it supplieth somewhat yet defective in reference to a Ministers Call of which we have formerly spoken to wit what may be thought of a Call that is by transporting of a man that is already fixed in a particular Congregation or if a Minister settled in some particular charge may upon occasion act Ministerially in things peculiar to a Minister without the same For clearing of the first we would distinguish a threefold relation that a Minister of the Gospel stands into The first is a relation that is between Christ the Master and Lord and him as his Servant and Ambassador This is the first relation and fountain of all the rest in this respect they are the Ministers of Christ and Stewards of the mysteries of God 1 Corinth 4.1 and Ambassadors for Christ 2 Corinth 5.20 c. because they have their Authority and Commission from Him and He peculiarly is their Master and owner In this respect also we may consider the Church and so she is Christs Church purchased with His own blood Acts 20.28 This is the principall relation by which both Angels and Churches are Christs as He is the Soveraign Master and owner of both And so neither are the Churches the Ministers nor the Ministers the Churches but both are Christs 2. There is a lesse principall relation which is delegatory and flows from the former He to whom both Ministers and Churches do belong thinking good to bestow Ministers as a Gift unto His Church in this respect Ministers relation is primarily unto the Catholick Church and so 1 Corinth 12.28 it is said God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. And again Ephes. 4.11 12. He gave some Apostles some Pastors some Teachers for the edifying of the body of Christ. Here we may see that Ministers belong to the Church universall and have relation to it they being Ministers of that same Church that the Apostles were Apostles of and for that same end to wit the building of Christs body which takes in both Iew and Gentile as from that 1 Corinth 12. vers 13. c. doth appear In this respect the Ministers principall relation and charge is Christs Church universal and His body and they are given thereto to wit to the House of God which is the Church of the living God into the which they are to behave themselves as Stewards c. as Paul hath it 1 Timothie 3.15 3. We may consider this relation as more particular and lesse principal and as subservient to the former end and so Ministers are Ministers to particular
Churches and not to others and Churches are the Churches of such Ministers and not of others as we may see in these Epistles These relations are neither inconsistent nor yet to be confounded and may from the comparisons used in Scripture be thus illustrated The Church is compared to a City or Vineyard or Flock the Ministers are Watchmen Dressers or Pastors The Lord Christ is the Soveraign and owner of all Now if the question be moved concerning these Watchmen Dressers or Pastors to whom they belong First of all they are Christs as appointed by Him for such a Work and countable to Him in it as Watchmen are the Watchmen of such a State or King whom they serve Secondly They are also Watchmen of the City in common as that is the object of their watching committed to them or they are Dressers of the Vineyard c. and so it may be said they are Watchmen to the whole City Yet Thirdly Because there are several Towers of that one City and it requires several Watchmen and these require an orderly appointment of them to their several posts and so in this respect a Watchman that is a Watchman of the whole City may be called peculiarly the Watchman of such and such a particular Tower and Fort for distinguishing him from other Watchmen of the same City who in that respect cannot be called Watchmen of any particular Tower but such as is allotted to them although they be Watchmen of the whole City principally and so may be said of the other similitudes Even so it is with Ministers who are primarily Christs and by Him are delegates principally to the oversight of His whole Catholick Church yet so as for the better attaining of that end each hath his particular Post assigned him from which for distinctions sake he is denominated as specially belonging to it The former relation is essential to a Minister of Christ to wit that he belongs to Christs Church and is commissionated for the edifying thereof The last to wit a Ministers relation to this or that particular Church is not essential to a Minister of Christ but is to be subservient to the former for we see Apostles and Evangelists had no such particular relation and it is not impossible but a Minister may be separated from such a relation yet is he still to continue a Minister of Christ much lesse is the difference between one particular Church and another to be counted essential to a Ministerial relation Thus in a great house there may be many Stewards for distributing to the Children or Servants and for order each may have his number assigned to him for whom he is to provide and on whom he is to wait They are all 1. Stewards of that one Master And 2. in reference to his own house they are all also Stewards of it Yet 3. By peculiar delegation they are only Stewards according to their peculiar assignments It 's essential by their commission to be Stewards of that house but not that they should be Stewards of such and such a number for this addeth no new power to them but orders them in the exercise of the former In the second place this particular relation between the Minister and a particular Flock doth arise from these grounds 1. From the Lords speciall assigning of one particular Church to one man rather than to another in which he is to labour for the good of the whole In which respect as he is a Minister of Christ to the Catholick Church and hath that common with all other Ministers so hath he this peculiar to him that he is specially designed in reference to that portion as it were his particular Post as hath been said 2. Upon this delegation by the Master such a people become peculiarly his and by the Masters appointment are to submit to the Ordinances administrated by Him because that same Lord and Master of the Minister who warrands him peculiarly to treat with such a people being also Master of that Flock calleth them peculiarly to submit to Him from which according to his appointment there doth arise a mutual obligation between such a Minister and such a People he is obliged to minister unto them in the Gospel and they are obliged to submit to him strengthen him acknowledge him communicate to him in all good things and to provide for him c. And this mutual relation is not founded meerly on voluntary consent nor is of a personal nature to speak so that is as if he or they were disposing of themselves as principal parties but it is an obligation flowing from the former delegation and cannot but follow from the nature thereof and by vertue of the general commands given Heb. 13.17 1 Thes. 5.12 Gal. 6.6 c. although there were no explicite covenanting in reference to these ends amongst these parties and where any is it is but a formal expressing of that which otherwise is implied and is necessary not for binding up that relation simply but for the better furthering the ends thereof Therefore in that tye Ministers and People both are to look upon that obligation as a mean subservient to an end so to be regulated by it and as was hinted at both would remember that they do principally belong to Christ and that therefore it is not free to them to article or not or as they will in that obligation or otherwayes than may stand with the Masters end and delegation foresaid 3. From this mutual obligation there doth arise a more near mutual sympathie between that Minister and Church than between him and any other Church or them and any other Minister they have common interests common hazards common joy and grief c. in which respect a crosse to one of them is a crosse to both as this threatning here doth clear and in this respect there is a greater sibnesse between them than others not in this peculiar relation 4. As there are peculiar duties called for on both sides from each to other which are not so required between them and others so there is a particular charge or reckoning and account which will follow thereupon in this respect a Minister is to count more peculiarly for that particular Church than others and the people again for the reverencing and encouraging of him in a special manner as may be gathered from Heb. 13. vers 17. And upon this account Paul did particularly aggrege the Geâ—â—â—les slighting and grieving of him in his Epistle to the Corinthians and Galatians because of his particular delegation in reference to them In which respect although he was an Apostle of the universal Church yet peculiarly was he the Apostle of the Gentiles and upon that ground did plead a peculiar claim to them But still as subordinate and subservient to the former The third thing proposed is that which mainly is to be enquired into to wit The nature of this eye and relation betwixt the Minister and a particular Church
Circumcision nor Peter of the Gentiles in an equal manner Hence that Argument may be answered if a Minister be a Minister to more Congregations beside his own Then he must either be a Minister to them as to his own equally and so have common charge of all which were indeed absurd and would constitute him a Catholick Officer or he behoved to be to them a Minister or Officer of some other kind than to his own which were also absurd and would introduce a new kind of office and Officer It 's answered actu primo he is a Minister of the same kind to all the Churches to wit a Minister or Ambassadour of Christ but actu secundo and in respect of special delegation he is peculiarly Minister of that Congregation whereto particularly he is appointed in which respect Paul and Peter are equally and yet not equally Apostles of the same Catholick Church Conclus 5. Notwithstanding of this particular delegation yet is it profitable that a Minister should exerce Ministeriall acts upon occasions warrantably calling for the same in other Churches and when called to it he may do it not only by vertue of his gift but also Authoritatively and by vertue of his Office and Commission as a Minister of Jesus Christ even by that same Authority and Warrand whereby ordinarily he ministers within his own Congregation and they are acts of Ministeriall Authority in the one as well as in the other for Ministers in the Church are not to be looked upon as Majors of severall Towns or Sheriffs of severall Counties who cannot exerce Authority out of their own Bounds but they are to be looked upon as Heraulds of one King having Authority to charge in His Name where ever it be within His Dominions although for the better supply of the Subjects some of them be designed for one corner some of them for another of the Kingdom or they are like Ambassadours Authorized to treat with rebellious Subjects who have each of them Authority to treat and conclude with whosoever shall come in their way although for the better carrying one of that treaty some of them be designed for such a corner and to tryst at such a place and others elsewhere yet all of them being joyntly Ambassadours and any of them warranted if it were possible to treat and conclude with all by vertue of their Power so that the ending of the Capitulation with one of them is equally strong and binding as if it had been closed with another although for eschewing of confusion they met in their treaty severally It is so here every Ambassadour of Christ upon Gods occasionall Call hath warrand to propose the same termes and conclude the treaty with a sinner yea to seal it in any Congregation as well as in his own which may be cleared and confirmed further in these following considerations 1. The Power and Commission which a Minister hath to perform Ministeriall duties he hath it from Christ the Master and Lord of the whole Church and in this respect is the Minister of Christ 1 Cor. 4.1 and His Ambassadour 2 Cor. 5.20 and therefore may his power extend it self to His visible Kingdom he being a Herauld Authorized to proclaim in the Name of that King as far therefore as His Authority as Master doth reach so far may his Ministeriall delegation under Him upon just occasion be extended Indeed were his Authority derived from a particular Church it could be extended no further than it self which is the ground of this mistake But his Authority being derived from Christ the Master though in a mediate way and the Minister being His Ambassadour treating and performing all his acts in His Name There is no ground to deny this Ministeriall Authority of the servant where the Master is acknowledged 2. Consider that the Masters intent in sending Ministers is by them not only to edifie particular Congregations but the whole Bodie as is said A Minister therefore in his acting as a Minister upon such occasions must be as a Minister in them otherwise he were only given as a Minister to that particular Church 3. If his relation to the Catholick Church be principall and his relation to a particular Congregation subordinate to that Then must his Ministeriall Authority in the case foresaid extend it self to others of the visible Church beside that particular Congregation because according to the rule propter quod unumquedgue est talâ— id ipsum est magis tale that is to say if because he is a Minister of the Catholick Church he is therefore capable to be a Minister of a particular Church or if his Authority reacheth to that particular Church because it is a part of the whole Then much more must he have a relation to the whole But the former is true as hath been cleared Ministers are in capacity of taking the Oversight of such and such Congregations because such Congregations are parts of the whole Church and Ministers are appointed to edifie the same and do undertake that particular charge as it is subservient to the generall end of edifying the whole even as Watchmen take the oversight of such a Post because they are Watchmen of the City and their overseeing such a place in particular doth contribute to the good of the whole 4. Their Commission which they have from Christ will suit as well in one Congregation as in another it being indefinit to Preach the Gospel without respect to this or that particular People and it agreeth also with their office and His end seing therefore their Commission in the matter of it is not bounded What warrand is there to bound their Authority as if as Ambassadours they did treat with one People and as private persons with another whereas their Commission in it self is indefinite and by accidentall considerations but appropriated some way to one people more than another For further clearing whereof consider 1. That the Apostles had their bounds in Christian policy asigned to them yet notwithstanding might they Authoritatively as Apostles act anywhere in the Church therefore will not the particular allotting of Congregations for Ministers in a speciall manner confine their Authority within the same It 's true they were Apostles of the Catholick Church and so might use Apostolick power in any part thereof which a Minister cannot do yet proportionally he is a Minister of that same Church as is said and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where for although they did it in an extraordinary way yet Peter had still Apostolick power in reference to the Gentiles and Paul to the Iews when they exercised it So may a Minister have Ministeriall power in Ministeriall acts and may act by vertue thereof when in an ordinary way he is called to it without the bounds of his own Congregation 2. If Apostles might use Apostolick Power and as Apostles act without the
bounds of the Catholick Church Then may Ministers act as Ministers without the bounds of their particular Churches because there is a proportionablnesse in respect of the extent of power betwixt Ministers in their particular Congregations and Apostles in the Catholick Church But it 's certain that the Apostles as Apostles did Preach to Heathens and engage them to Christ and enter them in the Church and that by vertue of their Apostolick Commission and Authority It will follow therefore that a Minister is not so bounded by his relation to a particular Church but that he may exercise Ministeriall powerâ— without the bounds thereof 3. If a Minister by that same Authority may Preach and administrate the Sacraments to others without the Congregation as to these within Then is not his Ministerial Authority confined to one particular Congregation But the former is true For the matter of Preaching it is not denied only it is said that they Preach not by Ministeriall Authority but as gifted private men Unto which we oppose 1. If a Ministers warning reproof invitation c. have equal weight with it in every part of the Church as it hath in his own Congregation Then must he Preach every where as a Minister because it cannot be denied but he hath in his own Church a Ministeriall Authority beside that which a gifted Brother would have But the former is true the Word by him hath the same weight as preached by Commission from and in the Name of Christ so that he may say We pray you in Christs stead be ye reconciled which another cannot do and the guilt of refusing the Word from him will be found upon the account of his Authority no lesse inexcusable than if the refuser were a member of his own Congregation And I suppose a conscience will not get a defence tabled for excuse upon this exception Beside the Minister hath Ministeriall Authority as an Ambassadour to conclude with them that receive his word and by the power of the keyes to pronounce pardon upon the termes of the Gospel in one Church as well as in an other and one may receive that word and rest on it as spoken by an Ambassadour and expect the ratifying thereof And if it were not so their consolation were exceedingly lessened and the Minister disabled from concluding the treaty as an Ambassadour which doth not agree with Christs end of sending Ministers which is the perfecting of the Saints and edifying the Bodie indefinitely Ephes. 4.12 And therefore may he as an Ambassadour act in these Ministeriall duties The considering of the second Branch will clear it more to wit thus If a Minister may administrate the Sacraments without his own Congregation Then must his Ministeriall power go beyond that relation because there is a Ministeriall power requisite for these which no gifted person whatsoever can assume But the former is true Ergo c. This minor is denied by some as being an unwarrantable practice yet being generally used by all it is thus answered That a Minister may give the Sacrament of the Lords Supper to one not of his Congregation because the bodie of the Church thinks good to admit them and therefore he may warrantably administrate it to them it being still lawfull to him in it self to consecrate the elements in his own Congregation But we reply 1. That a Minister may warrantably Baptize one who is no member of his Congregation and therefore neither of the former answers will weaken this Argument As suppose a Minister did encounter some heathen it cannot be denied but he might Preach the Gospel to him and upon his professed Faith and Conversion baptize him otherwayes it were now impossible to baptize and bring in a heathen which were absurd Yet could not that be done without Authority as is granted nor could it be done to him as to a Member of a particular Church because even after his Baptism it were lawfull for him to choose what particular Church he would joyn unto neither before that were he in capacity thereof nor could the Minister act therein by the Churches warrand because 1. The Church could not judge a person that is without that were not within their reach 2. Because a Minister might do this upon occasion where there could not be accesse to have any Church determination concerning the thing as suppose it were abroad on a journey as Philip's encounter was with the Eunuch Acts 8. yet can it not be said that upon the heathens proposing this question What doth hinder me to be baptized that it might be answered warrantably by the Minister it hindereth because thou art no Church member or my Church is not here to authorize me c. such answers would be uncomfortable to the man and disproportionable to Christs end It followeth therefore that the Minister as a Minister might baptize him and seal the treaty and so Authoritatively treat and Preach as a Minister seing Authoritatively he may seal it The former answer is therefore weak And 1. doth speak nothing at all to the case of Baptism Nor 2. to the administration of the Lords Supper out of his own Congregation seing it alloweth him power only to consecrate the elements there yet there can be no question but Authority to administrate the Lords Supper must be as broad in this respect as to administrate Baptism seing they are both seals of the same Covenant 3. If a Ministers power were peremptorily commensurable with his flock even in that case of the plurality of the Church their admitting of such a member the Minister could not be warranted to administrate to him because still notwithstanding that person continues to be no member of that particular Church nor subject to other Ordinances of Discipline and therefore according to the former grounds no such determination of a people could communicate Authority to a Minister by such an act as to make him use Ministerial power in reference to a person not under his charge if otherwayes he were not furnished therewith 4. These principles seem to be repugnant both to the commission and practice generally of all the Ministers of the Gospel For 1. They have one commission for all places and persons where they shall be called this maketh them to act as Ministers in one place and not in another 2. Their commission is to treat for Christ indefinitly and for the carrying on of His design without respect to this or that particular charge except in a subordinate manner so that by their commission they are constitute Christs Ambassadors Ministers and Stewards simply for the Preaching of the Gospel and edifying of His Body This saith they are but Ambassadors in reference to such and such a people and so consequently could not by His warrand close a treaty in His Name with any other 3. A Minister by his commission is absolutely set a part for the Work of the Ministrie so long as Christ hath Work for him if he continue faithful yea by vertue
them which must at least include his being set there in the mediate way of Church order which is that that the Holy Ghost ownes as by comparing Acts 13.3 and 4. and Acts 14.23 with Act. 20 28. is clear This therefore cannot be left to any private way of transacting betwixt a Minister and a People 3. If it were so then this particular relation were of no value neither could properly a Minister be called the Minister of such a Church or such a Church be his in a more peculiar manner than other Churches if he might at his pleasure and of himself dissolve that Union 4. Ministers being servants of Christs House and Watchmen put to their Posts by Him as being specially to count for that People committed to them they ought not and cannot without His warrand remove this would be found to be treachery and unfaithfulnesse in any other Servant or Watchman much more must it be here 5. Whereas Christ hath appointed these particular relations for the entertaining of order the preventing of confusion and promoving of edification This would destroy these ends and bring confusion into the Church which is contrary to the order that He hath established in it Lastly It would beget despising of the Ministery in the hearts of the People and lay them open to snares if a Ministers settling in a place stood so upon his own Election especially after a former tye as is usually in men who are of other professions And there are many strict acts of Councels in all times against this as a most wretched abuse if it should be admitted in the Church Assert 2. Although this tye cannot be loosed by any private consent so that no Minister can transport himself upon that account yet may the Church for her own greater good transport a man from one particular place to another and that warrantably notwithstanding of the former particular tye and relation yea sometime it will be expedient for the good of the Church so to do The application of the former grounds and the laying down of some others will make way for the clearing and confirming of this The first is If there be an Union and Communion in the Catholick visible Church and if Ministers be especially given to the edifying of it and in a subordination thereto to the edification of particular Churches Then supposing that a Ministers transportation from one place to another may further more the good of the whole than where he is in that case it ought to be done Because the whole is to be prefered to the part the good of the Bodie to any particular member and in that case it is not the prejudice of that particular Church that their Minister be set where he may more profite the Bodie but as the Learned Bowles in his Treatise of a Gospel Ministery lib. 3. cap. 7. saith It 's rather their preservation and safty even as it 's the good of any particular Fort of a City when a Watchman is removed from it to some other Post where he may be more usefull to the whole City because the benefit of the City is the advantage of every person therein But both the former are true as hath been said to wit that there is an Union and Communion in the Catholick visible Church and that a Ministers relation standeth principally to serve Christ in reference to the edification of the whole Therefore c. 2. The examples used already hold this forth the Church being one City and Ministers appointed to be Watchmen thereof there can be no reason why one may not be removed from one corner to another if so it may conduce for the good of the whole This is allowed in all Commonwealths Cities and Incorporations c. and is engraven by nature on the hearts of all men to preserve themselves into Societies by such means and can that be denied to the Church of Christ which nature maketh common to all Incorporations 3. If a Ministers relation to a particular Charge be lesse principall and subordinate to his relation to the whole Bodie Then ought it not to stand in the way of his being usefull to the whole But rather it is in such a case to cede and give place to the other otherwise that particular relation would be principall and would not be subservient to the other as a higher end because so the Church in generall would be more frustrated and prejudged of the benefit of such a mans Ministery than if there had been no such relation at all But the former is true This particular relation is subordinate to the other as â—â— said Therefore c. These consequents do follow upon the grounds formerly laid down Moreover we may add these uncontrovertible conclusions Conclus 1. There is a diversity in the cases of particular Congregations and there is diversity also in the gifts of Ministers Some Congregations are more weighty and much more of the good or hurt of the Church dependeth upon their plantation than others Again some are more intelligent some are more uneasie and dangerous to deal withall c. as experience cleareth Whereby it is apparent that the planting of some places is of great consequence for the Gospels advancement above the planting of others and also that comparatively one place will require Ministers otherwise qualified than another Again there are diversities of gifts among Ministers some are fit for one People and not for another as is clear from 1 Cor. 12. 14. 15. c. There are diversity of gifts but the same spirit differences of administrations c. Conclus 2. Ministers ought so to be distributed and placed in particular Charges as that there may be some proportionablenesse and suitablenesse betwixt the Minister and his Charge that is the ablest Minister should have the weightiest Charge the weakest the easiest burthen and as their gift is more eminent in learning teaching prudence in Government c. there likewise ought a proportion to be keeped in laying on their Charge so as there may be a fit object for such qualifications and as the good of the Bodie may be most advanced This also we take for granted for that is the end of all gifts which are given to every man that he way profite withall 1 Cor. 12.7 whether it be the word of knowledge or the word of wisdom c. they are all members of one body vers 12. and therefore are to concur for the good of the Body according to their severall qualifications as different members of that one Bodie and in this respect a disproportionating of a Ministers Charge to his gift it is as if we would put the foot to do the hands work or the ear to supply the room of the eye which were absurd and would argue either such and such distinction and difference not to be necessary and so all the members might be eye or head or any one member or it will say that we are not to walk according to
that which the Lord hath distributed to every one both which are absurd and expresly contrary to that which is said 1 Cor. 12. Where expresly these three are held forth 1. That the Church is one Body 2. That there are different gifts which are as different members of one Body some more eminently for one use and some more eminently for another 3. That the Lords intent by that difference is to have all these members concurring in their severall places for the good of the whole Bodie that so as it is vers 25. by each members concurring in its own place there may be no â—chism in the Bodie which cannot be eschewed if this proportionating of publick Charges and Gifts be not observed Conclus 3. There cannot be ordinarily such a discerning of the proportionablnesse of mens gifts to a particular station at the first entry as to fit every one sufficiently and to place them in their right room This we suppose is also clear from experience wherein it is seen that many at first are fixt in Congregations wherein afterward there proveth to be a disproportionablnesse And it cannot be otherwise upon these considerations 1. Because it cannot then be known fully what will prove to be the peculiar gift of every man till triall and experience evidence the same 2. Because this proportionablnesse is not only to be tried by comparing a man and a particular Congregation simply but it is to be taken by trying him comparatively and that both in reference to other gifts and other Congregations for a man absolutely considered may be fit for such a Congregation yet when other Congregations and gifts are considered it may possibly be seen that he is more fit for an other Congregation than many other Ministers and yet possibly some of these may be as fit for his Congregation In that case it cannot be denied but it looketh liker the right proportionating of every member that men be put to serve in these Congregations for which according to their gifts they are best fitted 3. Because at a Ministers first entry there is not occasion to try a mans proportionablnesse to any other Charge but one or at most in reference to so many as shall at that present be vacant and give him a Call Now suppose some other Charge should thereafter vake it 's hard to say that they should be simply excluded from having any accesse to that person if his gifts were more proportionable to them Because as we said this proportionablnesse is to be looked to in reference to what is most fit for the whole Bodie for although if we may so compare it it is not unfit that the foot should be guided by sight yet with respect to the whole Body it is more fit for the whole Bodie that the eye should be placed in the head than in the foot because it is not to give light to one member only but to the whole Bodie So is it here a Minister may suit a particular Congregation giving light as it were to the foot whereas if we consider his office which is to be an eye to the whole Bodie he is disproportionably placed for so the Bodie is darker when the foot hath more light which is absurd Conclus 4. Christ hath furnished His Church with Power in her Judicatories and Officers to proportion Ministers Gifts suitably to the good of the Body Hence is the trial of Spirits and Gifts appointed and in that respect the spirits of the Prophets are to be subject to the Prophets 1 Cor. 14. otherwayes the Church in her Government were defective in that order which is in other Societies and it would not be adequate and proportionate to its end if that were not for so there might be an inconveniencie and disproportionablnesse in the Church and no remedy to cure the same From which grounds put together we may thus argue 1. If God hath given diversitie of Gifts to Ministers and they be to be improven for the good of the whole Body Then supposing that a Minister setled in some more private or lesser Congregation be more proportionably qualified to fill such a place as is more large and eminent than any other who can be had without a charge Then in this case he is to be transported because otherwayes that being denied and the Charge put upon a man of no competent ability there would be a disproportionablnesse between the Gift and the Charge For that would joyn the able man and the light burden and the weak man and the heavie burden which were absurd But the first is clear from the former conclusions Therefore c. 2. If by a Ministers first plantation in a particular Charge there be a disproportionablnesse in the Body which transporting of him to another Charge would remeed Then is he to be transported and transportation in that case must be allowable and expedient because by it that due proportionablnesse is preserved among Ministers and Members of the Body which otherwayes would be defective and so a Schism is prevented For if the end to wit that proportionablnesse be necessary Then transportation which is a necessary mean whereby it is attained cannot but be necessary also But the first is true from the former grounds Ergo c. 3. If transportation were unlawfull Then we behoved to say that either no Minister could be at first misplaced to the prejudice of the Body or that there were no remeed for such a case for the recovering thereof But both these are absurd as the former grounds do clear 4. If Ministers were peremptorly fixt by their first tye to particular Congregations Then could not their Gift come under cognition in reference to any other charge which would inferre these absurdities 1. That the Church were bounded and limited in the use-making of her own Members for her own good which is contrary to the nature of a body for so she might have Members fit for such and such stations and yet could not make use of them 2. In proportionating Gifts for places there would be little place for Christian prudence and deliberation because so the case would be determined necessarily by providence that such vacant places behoved to call such men as were not under any former tye and they behoved to accept these particular charges or must both necessarily forbear and so such Churches be without Ministers it may be for a long time before any did occur whom with confidence they might Call and it will be hard to fasten any of these necessities upon the way of Christ. 3. By this the Church should have little or no accesse at all to cognosce of mens Gifts so as to proportion them for her good if she had no place for it after their first entry to the Ministrie because then often there doth lye much of it upon the mans determining himself or at most a Presbyteries determining of him and a particular Congregations pressing who often are more swayed with respect
to themselves than to the Church in common Beside that there is no accesse to cognosce thereof upon other grounds given if then the Church be any wayes allowed to cognosce or dispose of Members according to their Gifts and that be not left to particular inclinations transportation must be allowed And if it be singly done we suppose there is no such accesse to cognosce of a mans Gift and to proportionate it for the good of the body as may be done in transportation 5. We may argue thus If Ministers be lights planted in the Church for the good of the whole Then ought they so to be placed as they may most extensively give light to the whole Now these are certain 1. That there are some Congregations where a Minister may more conspicuously hold forth the light of the Gospel than in others some places being as Tables or Candlesticks from which light doth shine other places again being as corners 2. Sometimes a light may be set in a corner or under a bushell comparatively and not be set on the place where the greatest light is called for 3. When it 's misplaced it ought to be removed from the corner to be set on the Candlestick and although it may be that that corner become more dark yet the house in general becometh more lightsome And if these former grounds be true Then transportation when it proves the removing of a light from under a bed to the Candlestick for the greater good of the whole house must be allowed and admitted But these two considerations will make this appear 1. Christs expresse words Matth. 5.14 15. ye are the light of the world c. Neither do men light a candle and put it under a bushell but on a candlestick that all in the house may see light compared with Luke 8.16 which demonstrates there that Ministers are so to be placed as they may most lighten the whole house and if any place conduce more for that than another they are accordingly to be placed 2. The Apostles practice clears this we will find them in their Preaching especially to frequent most populous places because there was most occasion of spreading the Gospel in those Paul is marked Acts 19.10 to have staied two full years in Ephesus and that all Asia upon that occasion heard the Word which doth hold forth 1. That there are some places particularly populous and publick places of more concernment for the spreading of the Gospel when they are well planted than other places And 2. That the Apostles were in their abode and Preaching exceedingly swayed by that consideration so that although in some respect they had equal interest in all persons and Churches yet did the consideration of the good of the whole engage them to have particular respect to some places beyond others and so as it were to transport themselves from private places to more publick that they might give light to the moe 6. If the good of a particular Congregation and necessity of a particular Minister may warrand a transportation much more may the publick good of the Church do the same this cannot be denied But both the first are true 1. The good of a particular Congregation may warrand it as suppose they be utterly prejudged against a present Minister who yet elswhere may have accesse to be profitable either transportation must be allowed or he must be rendred unprofitable contrary to the end for which Christ hath given Gifts 1 Cor. 12. and they put in a worse condition by having than by wanting For the second That a Ministers particular necessity may constrain this as suppose there be no possibility to live and follow the Ministrie in such a place because of outward straits thus Nehemiah 13.10 the Levites by the withdrawing of their maintenance are made to flie every one to his field and Nehemiâ—h contends with the Rulers and removes that obstruction and doth not challenge the Levites as Mr. Bowls doth observe We find also in Church-story Socrates lib. 7. cap. 36. of one Sylvanus who not being able to live in one placeâ— because of his infirm health which did disagree therewith he was transported to another more wholesome and agreeable to his constitution 7. If notwithstanding of that relation between a Minister and a people any particular Member or any other Officer upon weighty consideration may remove themselves or be removed from that Congregation Then may the Minister be removed also upon supposition of the publick good because there is that same tye between the people and the Minister and other Officers and the people that is between the Minister and them for the relation is mutual But that private Members and Elders or Deacons may remove or be removed orderly hath never been questioned Ergo c. 8. If a Minister upon particular occasion for publick good may perform Ministerial acts without his own Congregation for a time Then supponing these grounds to be urgent and Authority to interveen why may he not be fully removed for the same ground that calleth to act for a time to wit the good of the body whereof he is a Minister may call for it to be perpetual and ought not to be rejected But the first is true Ergo c. 9. If we will consider the Word of God more nearly we will find this to be conform thereto And 1. If we consider the Old Testament it is certain that the Levites had their own fixednesse in the severall Cities beside Ierusalem seing that was their Office to teach the People and no question it was done orderly hence Thou and the Levite within thy gates is so frequently mentioned and Act. 15.21 it is said that of ' old time Moses had them in every city that did preach him It is certain also that notwithstanding of that fixednesse Levites might be removed to more publick service at Ierusalem as is gathered from Deut. 18.6 and 7. If a Levite come from any of thy gates out of all Israel where he sojourned and shall come with all his desire to the place which the Lord shall choose then shall be minister c. where a Levit's removing from Ministring in one place to another is clearly approven Neither is it to be thought that this removall was left arbitrarie to the Levite himself because so confusion could not have been eschewed but when it is so qualified that he cometh with all his desire it doth suppose a triall thereof and an orderly way of disposing of him for the attaining of that end to have proceeded as the learned Iunius doth observe on the place 2. If we come to the New Testament there we will find our Lord Jesus himself going from City to City He sendeth His Disciples to go through the Cities Preaching the Gospel the Apostles follow the same way in their practice And we will find them sending Ministers sometime to one place sometime to another sometimes keeping particular Ministers with themselves as from the
History of the Acts and from the beginning and close of severall Epistles may be gathered And although these practices may seem at first to be extraordinary yet considering the end thereof which is the spreading of the Gospel and the ground upon which it is built to wit the unity of the Church the good whereof is to be sought by all the Ministers who are Christs Servants in reference thereunto conâ—idering also that the Church to the end of the world is furnished with power for prosecuting of moral ends in an ordinary way and that the Churches propagation is the end now as then seing the removing of Ministers sometimes from one place to another may conduce to that end now as then and the ground to wit the good of the Church universall is the same now as it was then We conceive the practice it self must be moral as the ground was although then the manner and power was extraordinary which is now to be performed in an ordinary way 3. If we will particularly consider Act. 13.1 2 3. we will find this near almost in an example For 1. There are there severall Prophets and Teachers in the Church of Antioch as Barnabas Lucius Simeon c. 2. They are Ministring there in a collegiat way and that for a long time 3. Two of them are pitched on to be sent elsewhere for the spreading of the Gospel it being in the wisdom of God thought fit to call some from Antioch where were many that others might be helped who had nothing although no question there was work for all of them in Antioch it self And He might have thrust out moe immediately Himself if this way had not been pleasing to Him yet their sundering was thought fitter for the Churches universall good 4. This is execute in a mediate way by the laying on of the hands of the Presbytery and with fasting and prayer Whence we may argue If for the greater good of the Church some Teachers were taken from Antioch and sent elsewhere Then may a Minister by Church-authority for the end foresaid be removed from one place to another But the former is true Ergo c. There is nothing can be objected against this save to say that this was extraordinary in that it was particularly commanded of God And 2. That they were extraordinary Officers that were sent But this will not enervate the Argument for in these practices of extraordinary Officers in the Primitive times we must observe some rules to difference what is ordinary from what is extraordinary in them and so know what is to be imitated and what not otherwise we may reject all the practices of Christ and the Apostles upon that account and so prejudge our selves exceedingly of a great part of the Word that is written for our direction Let us therefore observe these rules 1. Where the ground and reason of a practice is moral although the Call thereto and manner of discharging thereof be extraordinary yet must the practice it self be moral although the manner in so far as is extraordinary be temporary Thus that the Kirk have Teachers supposing that there must be a Church it is morall as also that her Teachers have a Call This will follow from Christs sending of Apostles Disciples and others Because the same reason saith that a Minister who is Christs Ambassador according to his station as an Apostle was in his should have his commission as an Apostle had but that the Church should alway have Apostles or that her Teachers should be immediatly called of God That will not follow because the reasons thereof are not moral Now if we may safely reason in the general that a Church must have Officers with a lawful Call because Christs Apostles had such though it was immediate and also he that was called ought to obey by proportion we may gather that a Church-officer may be called from one place to another upon a moral ground although there be no immediate Call at his removall more than at his first entry because the ground whereupon this practice is founded and which is the reason thereof to wit the greater good of the Church is still binding now as then Rule 2. In these primitive practices there is a proportionablenesse to be observed between the Officers who act and their call and manner of proceeding to wit an extraordinary Officer must have an extraordinary call as such and he may act extraordinarily in the prosecution thereof by extraordinary Power whereas an ordinary Officer must act by anâ— ordinary call and Power the same things suppose in Preaching Discipline ordaining of Ministers c. and in so far that laying on of hands was extraordinary as being done upon an immediate Call But Ministers may follow it in an ordinary way that is by a mediate Call they may ordain Ministers to a particular Congregation or transport from one to another by proportion because the Apostles by an immediate Call did send out extraordinary Officers to any particular place Rule 3. We would in such practices difference such things as are temporary that is such as have special relation to that time and state of the Church as extraordinary Officers and Gifts were from such things as agree to the Church as a Church and serve to the edification thereof at all times And thus also transporting of a Minister must be allowable in such case because there can be no reason given why that practice should be peculiar or only agreeing to that time and case of the Church or during the Apostles lifetime but the grounds that infer the conveniency of it are in a good measure common to us with them to wit the furtherance of the Churches good which cannot otherwayes be so well done And if it may be as well done without this we acknowledge that this practice will not be binding And certainly the Lords putting of the Church to this to send out some already called when immediatly he might have thrust out others doth say that he minded to teach what ordinarily should be done by the Church in the like case for his sending of them mediately by the Church and not immediately by himself as at other times doth insinuate this Rule 4. We are to distinguish things wherein the Apostles acted extraordinarily by reason of their infallible Gift extraordinary Power c. from such things as were common to them with other Ministers and wherein they acted in an ordinary way common to them with all Ministers of the first sort were their immediate deciding of controversies appointing of censures sending of Ministers c. by vertue of their own alone power this is not to be imitated of the other sort are their admitting of Ministers upon a mediate Call to Congregations as Acts 14. their debating and deciding of controversies and making of Laws in a Synodical way by reasoning from Scripture in an ordinary way as Acts 15. These are imitable and what they did in that manner may be followed
And their laying on of Hands when the Call was intimate their Praying and Fasting which are mentioned in this place were of the last kind and so upon supposition of the intimation of a Call this their practice for the substance is to be followed Now to resume a little further the application that we may know what is ordinary and what is extraordinary in this case or what is moral and what perpetual or what is temporary 1. That there be a Call of God that is moral and perpetual and it may be concluded from this that no Minister without Gods Call is to be transported but that that Call is immediately revealed by God Himself is temporary and not to be pleaded for in ordinary cases 2. This is moral that he who is called of God to edifie His Church by leaving one place to serve Him in another should obey the same 3. It 's moral that this removall should not be at the mans own determination but that it be done by Church Guides and Church Judicatories 4. It 's a moral ground upon which this proceeds to wit the greater edification of the Church whether by engaging and grafting in of Strangers or building up of these that are brought in this ground can no way be thought more peculiar to these times than to after time and therefore it is laid down as the great end of Pastors and Teachers as well as of Apostles as may be gathered from Ephes. 4.11 12 13 14. This reason then must have weight to the end of the world 5. It 's an ordinary way by which they proceed to wit fasting and prayer shewing the necessity of a concurrence of Gods orderly and external Call with his inward for warranting of this practice and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body they are in that heartily to concur who have most special interest Now these things being moral and of perpetual weight in the Church although it will not plead that the Church may send out Apostles by an immediat Call or that they may send out indâ—finitely without respect to any place or not knowing where yet this will follow upon the grounds laid down that when God calleth a man for the edifying of the body of His Church from one place to another there it ought to be obeyed and that somtimes God may Call for the greater good of His Church to have men removed from one place to another He is Master of the Harvest and therefore may either thrust out Labourers of new to His Field or may take from one part of the Field to set upon an other Only these things would be adverted here according to the former rules 1. That by Gods Call is not to be understood any extraordinary thing but His signifying of His mind in an ordinary way that such a mans removal from such a place to another is upon consideration of his gifts upon comparing of the places and the respecting of the state of the Church a hopefull mean through Gods blessing for the further promoving of edification 2. As an immediate and extraordinary Call was necessary for such officers in such a case so proportionally is an ordinary Call by ordinary Officers acting by ordinary Power only necessary for ordinary cases seing in moral things ordinary Officers are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power And if we will consider this practice we will find it this far to be intended for imitation For 1. Although the Lord immediately reveal the Call yet doth He follow His design in an ordinary way not by thrusting out new Officers which he might have done if he had walked altogether absolutely and extraordinarly in this but he doth it in a mediate way of providence in the making use of some already called 2. The circumstances seem so to be recorded as if the Lord were giving the reason of calling some from Antioch rather than from any other Church to wit because there was a considerable number in that place of fit qualified men and that so in reason it were more agreeable for the good of the body that some should be taken from them to supplie the want of the other rather than that others should be altogether destitute or some removed from such places as might not so well spare and there can be no reason of the mentioning of this but to show the moral equity of this practice that Ministers would be proportionated in the Church so as may be extensively for the good of the whole and that where some places abound and others have scarcity the abundance of the one should condescend to supplie the other and that not of the weakest or least able 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers which He did not use in the sending of Apostles nay Matthias had no imposition of Hands and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power nor to be followed It would seem therefore that it is made use of in this practice to signifie that it is a thing to be continued in the Church and to be performed by ordinary Church-judicatories and imitated by them If we consider the times following it hath ever been practised in the Church It 's marked to have been the practice of the first two famous general Councels as a mean usefull exceedingly for the good of the Church The Nicaen Councel did transfer Eustachius from Berrhea to Antioch Sozom. lib. 7. Cap. 2. And it 's observed particularly of Grâ—gorius Nazianzenus that he was thrice transported first he was Bishop in Cappadocia thereafter brought to Nazianzâ—â—â— and thereafter to Constantinople by the second famous general Councel and it 's marked to have been of great use to the Church Cent. 4.15 300. and to have been their common practice in this time Socrates lib. 7. cap. 35. doth for this very end give many instances of this in several persons At the beginning of the Reformation it was one of the great means that was made use of by God for propagating the Gospel in severall places the transporting or removing of Ministers from one place to another was exceeding usefull and what cruelty had it been to have refused the desire of people seeking Ministers from those that had them And how else could they have been supplied And proportionably the same weight lyeth here in all times Asser. 3. Although in some cases this be for the good of the Church and is to be practised by Church Judicatories yet it is to be done with great singlenesse tendernesse prudence and caution least that which of it self being rightly managed is a benefite to the Church be turned to an abuse and prove hurtfull to her These Cautions and Rules must be regulated according to particular circumstantiate cases which cannot
be numbred Yet these things may be said 1. That no self respect ought to have place here but the greater good of the Church and advantage of the Gospel is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby this is to be decided 2. This generall is to be found out by comparing of places and qualifications with respect to the number of the hearers their qualifications as they are strong or infirm tractable or stubborn pure or corrupt In respect of their stations as they have influence on publick things or not as they may have influence in communicating their light to other places as the word in his mouth may be more readily and freely received without prejudice and such other considerations of this kind some whereof are hinted in the close of the former Chapter concerning a Minister's Call at his first entry 3 This comparison would not be considered between places as if there were no tye standing between him and either of them certainly there is more disproportionablenesse required to loose one from a charge than would have cast the ballance between places at his entry Also other means of a proportionable setling and providing of such a place would be first seriously essayed and followed if they occur 4. This would be endeavoured to be done by convincing reasons so as if possibly they who have interest may be satisfied if not in respect of their affection yet in respect of their reason to wit that it is the more publick good of the Church 5. No people ought to oppose the removall of their most faithful and beloved Ministers when it 's done upon convincing reasons These people are content to yeeld to the removing even of Paul and Barnabas who no question were most dear unto them And certainly were there endeavours to convince on the one side and an acquiescing to conviction on the other it would look much more Christian-like and prove much more usefull And if this be a called-for duty to wit that a Churchâ—judicatory remove one from a setled Congregation upon such grounds it must be a sin and an opposing of duty wilfully to obstruct the same and if it may be a Call of God there is more need of conscience and submission here to try if it be so or not than absolutely to resolve a peremptory and pertinacious opposition to the same without any respect to the grounds thereof And we conceive that the keeping of a right mean in this practice and eschewing of extreams might conduce exceedingly to the advantage of the Church and it would be exceeding suitable to the unitie of the Catholâ—ck Church and that communion that ought to be in her and well becoming that Authority and care that is committed to Church-judicatories that the severall particular Ministers were upon just grounds proportioned with respect to the edification of the whole And so we have done with this particular relation 3. Concerning the nature and difference of saving and common Grace IN this Epistle there is a large commendation of this Angel's practice which is not only given to him in respect of the matter of his actions but in respect of the qualifications of them as first that he did not only suffer for and have patience in that which was materially right but that he suffered for Christs Name sake and that he did not only hate thee deeds of the Nicolaitans but did it with a respect to Christ which is here added to difference the sincerity of these actions from others that are materially good also for no question there may be much suffering which is not commendable before Christ. And certainly many others even among heathens did hate these Nicolaitans who yet cannot be thought to be alike comprehended under this commendation This therefore that is added for my Names sake must be to show the sincerity and graciousnesse thereof as that which did put a difference between their sufferings and patience and the sufferings of others And it doth imply that this qualification was that mainly which made the Lord take notice thereof It is therefore the same on the matter with that Matth. 5.11 of being persecuted for Christs sake to which the promise is made vers 12. and the same with that 1 Pet. 4.13 of being made partakers of Christs sufferings and of being reproached for his Name which being an evidence and part of blessednesse in these places cannot be conceived but to imply sincerity without which suffering it self even where the cause is good would be of no weight as to that end We do therefore conceive these words undoubtedly to be added to point out that wherein their sincerity consisted and wherewith the Lord was especially well pleased from which we may gather these Doctrines First That there is a great difference between an action morally or materially good and that which is gracious and as such acceptable to God It is not simply suffering and hatred which the Lord commends here but suffering and hatred so and so qualified Hence we will find frequently in the Scripture difference made between these to do that which is good upon the matter and to do it with a perfect heart In actions therefore there are these three to be distinctly considered 1. The act it self as it is natural suppose an act of hatred love grief c. 2. As the act is moral and is directed toward an object that is agreeable to the Law that is to love that which is good and to hate that which is evil and so forth both which in many respects may be in hypocrites who may do that which is materially good 3. We are to consider an act as gracious that is when not only the thing for the matter is agreeable to the will of God as suppose one were acting or suffering for a truth but also when that is done in the manner that the Law requireth and with a suitablnesse thereunto and so one suffers not only for a truth but as a Christian he carrieth himself in his suffering for the same it is this last which makes the difference and which the Lord doth especially take notice of and commend by this qualification that it is done for his Names sake Secondly We gather that this difference wherein the graciousnesse of the act doth consist is not to be inquired for in any incense degree of the act it self whether positive or comparative at least only but it is to be inquired for in the nature and kind thereof to wit in respect of positive qualifications concurring therewith and having influence thereon For this commendation is not given upon the degree but from the nature of these acts it is not commendable hatred because it is in such an intense degree positively nor comparatively because it hateth these errors more than it doth hate truth but because in their hatred of these errors they conform themselves to Christs hatred of them And likewise by that commendation for Christs Name sake is not holden forth any degree
Turks love their Mahomet Baal's Prophets their Baal even beyond their own lives Now may not one love God and Christ as one may love Mahomet or their Idols This Argument is also made use of by the forcited Author to prove that a natural man may love Christ really for kind pag. 236 237. And will not this â—ame hold in respect of the degree also Considering that there is as good ground and more even in a humane respect for Historical faith to believe the truth of the being and worth of God and Jesus Christ and as much proof and experience of the advantages and benefits that come from him as there are for any to be assured of the being and worth of Mahomet Iupiter Apollo c. Now suppose one that formerly loved Mahomet or Iupiter above all should by the force of Historical faith or some extraordinary deliverance be brought to account of and love the only true God as he did formerly love Mahomet or his Idols could that be accounted to be sincere love because the object were changed Supposing still no change to be in the man nor intrinsickly in the act it self in respect of its kind and yet upon the supposition foresaid this act would not be defective in respect of the comparative degree supposing him to love God now as formerly he did his Idol It must therefore be in kind And may not such acts as have proceeded from Nebuchadnezar and other hypocrites upon special and singular appearances of God be accounted such wherein there was some kind of reality as to their actual esteeming of God above all yet still being without sinceritie as the zeal of the Iews was because God was not esteemed of according to knowledge that is as in Christ Jesus in which respect He hath manifested Himself in His Word and without which there can be no degree of love acceptable to Him Fourthly Might not one have loved Christ above all while He was upon earth from the convictions of the worth that was evidently seen in Him and from particular favours received from Him suppose of health freedom from the rage of the devil c. as one man may love another especially His benefactor above all things so that He may become his Idol Now suppose it had been so which was not impossible that men had known and loved Christ thus after the flesh as the Apostle speaketh 2 Corinth 5.17 could that have proven that love to be sincere And yet the fault is not in respect of that degree Again we may instance it in faith for that one may trust Christ in some respect above all is clear by the many examples of the faith of miracles and that both active and passive yet is it also clear that saving faith is of another nature and hath other qualifications concurring in it's acting as such the first acteth on Him as powerfull to bring forth such an act and in respect of some particular manifestation of His Will for the bringing forth thereof the other considereth Him as a Saviour offered to us by Gods faithfulnesse in the Word and for that end to wit Salvation and upon that account to wit as offered and as such it receiveth Him and resteth on Him being moved thereunto by its giving credit to the faithfulnesse of God in respect of His Covenant and offer of speciall Grace So to be willing to have Christ is a main act of Faith and that one in nature may in some respect be willing to have Christ and Heaven above all cannot be denied especially by this Author Neither can it be said that this respect to God and Christ is inferiour to their love to earthly blessings which they prefer to Him as is insinuated pag. 237. for certainly they may esteem Him beyond temporal blessings therefore they will suffer the losse of these and their life it self upon this presumptuous ground of gaining Him by the abandoning of these yet cannot that be accounted sincere willing because they will Him not as such and according to the tearms of His Covenant Further it may be instanced in fear repentance love to the brethren c. as was formerly hinted wherein we will find that natural men may come to this comparative degree in respect of the external object to wit to fear God more than to fear men or any other thing to sorrow for sin in such a degree that it may prevail over delight in it and love to it wherein the comparative degree that constituteth the sincerity thereof is instanced pag. 231 232. and they may love the brethren so as to relive clothe visite them c. and for this end to part with their own case and estate which is the degree that is only marked as wanting to such as loved the Saints but yet could not part with temporal things for them pag. 239. and upon this ground it is we conceive that pag. 232. this necessary advertisement is given That these graces which are expressed by the passion as fear love joy c. are not so certainly to be tried by the passion that is in them as by the will that is contained in them or supposed to them which must either be to shew that somtimes the vehemency of the passion may seem more towards one object suppose in fear of men or love to creatures when yet the will rationally feareth and loveth God more or it is added to shew that somthing must be respected in the trial beside the degree simplie so that this degree is not to be accounted the alone mark of trial otherwise this advertisement were needlesse And what is spoken of the will its acting rationally in its act as contradistinguished from the passion or act of the sensitive part must infer some concurring qualifications to be necessary in the act of the will which cannot be in the sensitive part which doth necessarily infer a racite acknowledging of the necessity of observing somthing in the nature of the act beside this degree alone for the evidencing of the sincerity thereof On the other side may not habits for a time be without acts at least without acts prevalent in respect of this degree Now then what shall be judged of such acts suppose of love fear faith c. which for a time are prevailed over and the heart is led captive by the opposits They cannot be denied to be sincere acts of Grace nor can it be said that there are none such at all for in that one place Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man which yet prevail not as to the effect but the heart is led captive over them so that what he would that he doth not and he is led captive to the law of sin over the law of his mind yet even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace and therefore doth comfort himself in them and doth oppose them to the law of sin in
such Hereticks associating with women that thereby there might be the greater facility to seduce the simple of both sexes Sometimes also they were helpfull by their means and credite to further Sect-masters in their designes and to hold them on in them sometimes again they were exceeding dexterous and diligent in venting and spreading false reports upon honest Ministers and to beget a favourable opinion of these that were erroneous All which tend exceedingly to the promoving of Error and to the hurting of the truth And we will find Augustine often complaining of the malicious reports that this Lucilla used to spread upon them whereby the calumnies of the Donatists were strengthened Upon which grounds and the like we may see what the devils design is in seeking to engage such in the head of such a design This then is the first fault charged on her that contrary to truth and without warrand from God she did call her self a prophetesse even though she had not proposed any Error Her second fault is that she teacheth this was forbidden 1 Cor. 14 34. and 1 Tim. 2.12 And it appeareth that even these Prophetesses who had an extraordinary Gift from God as Philips daughters had Acts 21. Yet were not publickly and Authoritatively to Preach for Paul commands them silence 1 Cor. 14. even when he is speaking of extraordinary Prophets And we will not find in the New Testament at least any ground for a woman publickly to officiate in the Ministrie of the Gospel as an Authorized Office-bearer The third part of her challenge is that by her Teaching she did seduce which is a challenge to her though she had been guilty of none of the former two This to wit seduction and leading of people out of the way of Truth doth ever almost follow upon persons usurping a Calling to themselves or upon persons stepping without their own bounds and station to Teach and we will seldome find persons to run unsent in any of the former respects but itching after some new thing hath had influence upon them to carry them without their bounds as we may see in Iezebel here and ordinarily through the Scripture and Church-historie The particulars wherein she seduced her hearers are two The first is to commit fornication that is by her asserting fornication to be no sin she occasioned and stirred them up to take liberty therein which possibly otherwayes they would not have done The second is to eat things sacrificed to Idols that is by propounding the indifferencie of meats and pretending to Christian-liberty she induced them without all respect to scandal to eat of these things to the stumbling grieving and wounding of others that were weak and tender which two are the very doctrines and practices of the Nicolaitans as was shown in the Epistles to Ephesus and Pergamos But it is a different quarrel from this which the Lord hath with the Angel it 's expressed thus because thou sufferest that woman Iezebel c. that is not that they countenanced her in her Errors or did hear her in her Teaching but that they suffered her and did not impede her If it be asked How they can be quarrelled for suffering of her seing they were not Magistrates nor had civil Authoritie to restrain her Answ. That is not the quarrel but this that they being invested by Christ Jesus with Church-power to censure corrupt Ministers and cut off rotten Members did not exercise the same in censuring and Excommunicating of this false Prophetesse and these that adhered to her as Ephesus had censured the false Apostles vers 2. So on the matter it 's the same fault which is condemned in Pergamos vers 15. who had such corrupt Members in their societie and did not by Excommunication cut them off which sheweth that the Church is invested with such a Power for no civil Power can be alledged here and that the neglecting of the exercise thereof is exceedingly displeasing to Christ Jesus If it be asked 1. How Church-censures when backed with no civil Authority can impede one to teach 2. Why the Lord is so displeased with Church-rulers their suffering of corrupt teachers 3. If this relate any way to civil Powers as well as Ecclesiastick To the first we answer Although Church-censures have no civil compulsion with them or bodily violence or strength to restrain any from corrupt teaching yet they have a threefold weight when rightly gone about they have an authority and weight as to the conscience of the gain-sayer because censures being the Ordinance of Jesus Christ and as it were a seal put by His Authority to a conditionall threatning they have a stamp of His Majesty upon them and so they serve to humble men or to revenge their disobedience and therefore these who seemingly professe to despise sentences want not an inward apprehension of the terrour of Excommunication and would gladly not have that sentence past upon them 2. If men obstinately suppresse the weight of the censure upon the conscience as well as of the Word yet being a mean appointed of God for the restraining of such evils it 's oftentimes countenanced by Him if not to the humbling yet to the blasting of such persons in their designes whereby in His secret Providence and Justice it often cometh to passe that sentences against such persons are eminently owned and countenanced by Him with some concurring dispensation evidencing His ratifying of the same as sometimes such are in Justice given up to more vile delusions sometimes to grosse out-breakings in practice sometimes their very natural judgement and senses are blasted their credit and reputation evanisheth and it may be some way He doth signally follow them with His own immediate Hand by some stroak upon their Estates Persons or Families even when they seem to be countenanced by civil Power as it is written in Church-story He did to Simon Magus Arrius after he was Excommunicated by taking him away in the very height of his insolency who having again recovered Court and being in a solemn manner with many attendants coming to appear for his pretended vindication was smitten as he thought with a desire to ease himself and for that end withdrawing to a retiring place in one of the streets of Constantinople he did instantly expire and having been waited-for long by his attendants was at last found dead in the seat his intestines being dissolved and voided That little Book formerly cited of the Rise and Reigne of the Familists c. hath some dreadfull instances of this Thus the Lord hath often made such a way to stink by smiting the head thereof in some extraordinary manner And though this be not the proper end of Excommunication yet when it meeteth with mens corruptions it is often a just consequent thereof And these or such like wayes of disappointment cannot be so warrantably expected where this Ordinance is not improven because it hath the promise and is a mean appointed for this end that men may learn
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
the Church of God which is proposed by way of Question to shew the unanswerablnesse of that reasoning by which He presseth the observing of the former qualifications And certainly these two are not without weighty reasons put together Act. 20.28 and 1 Tim. 4.16 Take heed to thy self and to the Flock and Doctrine But to shew this that who careth not for the one will never natively and naturally care for the other Especially that word which followeth being considered So shalt thou save thy self and those that hear thee intimating that carelesenesse in his own walk may not only marr his own salvation but also the salvation of his Hearers seing these two ordinarily are carried-on joyntly as in this Epistle And can people dispence with this to have only a form of Ordinances not caring whether their Ministers have fruit amongst them or not or that the profit be to many or few and yet there cannot much be expected what ever God may soveraignly do from a man that standeth not in Gods counsel Ier. 23.22 and therefore turneth not many from their iniquity neither can any expect that the Lord will approve that he should be made a steward in His house and an under-father to His Children who yet upon no charitable ground can be accounted a child himself and what confidence can there be that a man not esteemed gracious shall either Christianly carrie in the outward form of Religion or yet keep soundnesse in the Faith and will they not be accessory to these evils who have hazarded so much on them who are not worthy of any such Trust The considering of this as it relateth to a Presbyteries duty will confirm it further We say they ought not whoever call or whatever ones parts be to proceed to admit men to the Ministery without respect to this qualification of holinesse my meaning is noâ— that search in extraordinary wayes should be made for knowing of mens conversion or that infallibility should be expected in this or that any particular evidences in such a measure or degree should be pitched on without which nothing is to be satisfying for there are degrees as was said but because even Schollers are naturally sinful and gifts do not mortifie corruption nor edifie but as they are well improven and seing often by mens profanity good gifts do much hurt in the Church and seing there can be no ground to expect the right improvement of gifts by one not supposed to be gracious Therefore triall would be 1. To clear that he be not profane and that nothing can be charged on him And 2. That there are some things making him look holy-like and giving ground in a discerning charity to esteem so of him that what ever afterward he prove they may have peace in what they have done And lastly that some fit time and way be taken purposely for trying of this This is clear 1. From the many directions that are given to Ministers concerning this one thing in the Epistles of Paul to Timothy and Titus where they are expresly limited in their proceeding to this that he be holy 1 Tim. 3.2 c. and Tit. 1.8 And this holinesse is not only described negatively that he be blamelesse not given to wine c. vers 6. and 7. but positively that he have a good name be sober just holy which sheweth that it consisteth not meerly in negatives 2. It is evident that it is to be tried because even a Deacon also is to be proved 1 Tim. 3.10 which also supponeth that a Minister is much more to be proved and then let him use the office if he be found that is after triall to be blamelesse and so there is a proof to be had of this qualification as of others 3. It appeareth by his excluding of a Novice from this charge vers 6. that is one lately brought in to the faith as not being yet able to bear it or as not being well known what he might prove and there being to us a proportionablnesse and likenesse in some respect betwixt the Novice then they being all accounted Believers and one that seemeth now to professe more seriously than the generality of others it saith he would be of a standing profession that should be admitted to this Charge And 4. That which is Chap. 5.22 Lay hands suddenly on no man c. doth confirm this also and that is not only lest he be not of parts but lest he through untendernesse abuse his parts and thou become guilty as the reason subjoyned cleareth And to meet that objection which one might have to wit It is not rashly done for nothing can be laid to his charge Paul saith some mens sins are at the first obvious but some saith he will follow after and therefore will take time before they be discovered Therefore there is need of warinesse and trial to bring them out as Reverend Mr. Dickson expoundeth the place And can this be so to be slighted in Ministers proceeding which Paul so frequently presseth not only to observe when it is palpable but to search for it where it is not so obvious And if it be so requisite even for a Deacon what will it be for a Minister whose Station leadeth him more immediately to the things of greatest concernment And as the Apostles appointed so practised they Act. 6. Seek ye out men full of the holy Ghost them we will ordain intimating concerning others that they would not ordain them So is the qualification proposed for the Apostle Act. 1. although Iudas in Gods soveraign wisdom had been imployed yet there is an other rule given them to walk by than he taketh to himself they must take one of these who had given best proof of their integrity vers 23. And through all the Epistles when Paul is recommending Ministers there is ever some evidence of their sanctification given whereby he would let us know what weight is truly in that qualification for commending of men for the Ministery and what sort of men others should recommend after him And there are also many reasons which may be gathered from what is said to make Ministers very carefull in this That holinesse be well looked unto in Instruments as they would expect an open door to be set to them by the Lord as he doth here If any should say 1. That this looketh like the way of rigid trying of Church-members and seemeth to favour that conceit Answ. 1. I am not speaking of the manner of proceeding but of the thing what ever way any Judicatory or persons in Christian prudence shall take to satisfie themselves in the particular That I conceive can be regulated by no certain directions for that will be fit in one case which will not be in an other c. 2. Although there be a proving and trying here called-for yet it will not hold as necessary to all members because there is not the like ground nay nor such precepts nor practices for triall of members as
indifferenter admissis ex mille vix unum qualem cupias invenire And thereafter citeth our Lords practice Luk. 9.57 who though most tender of the Churches edification and in a time when the Harvest was very great and the Labourers but few yet doth reject two who seemingly offered themselves with affection to the work and presseth one not so seemingly forward as the other two In all which and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification His famous Master also Divine Mr. Rollock doth most pathetically presse this and particularly in his Lectures upon the Lords last Sermon and solemn Prayer Ioh. 17. Lect. 23. Although this be true and will not we hope by any be called in question yet there are two things which possibly to some may need more particularly to be spoken to seing it is easie to run in extrems The first is What length may be attained or is to be aimed at in this triall of a Ministers Sanctification by vertue of that precept Lay hands suddenly on no man Secondly How it may be made to appear that seing so much is attainable in this case that as much as is not to be sought after in the triall of private members We shall therefore before we leave this speak a word to these To the first we say 1. That by vertue of that precept there is no infalliblity to be expected nor pretended unto because there is no such thing possible nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate nor is this to be enquired for as if the validity of a persons ordination did depend upon the same for ordination may be valid where no Sanctification is as was formerly said But it is such a triall and probation as is opposite to rashnesse and hastinesse and may give ground of quietnesse unto these that go about this work even though the person should not be found afterward answerable Because the ground of their peace is not the reality or truth of the thing but it is to say so the reality of such and such evidences which after triall are found indeed to be so although possibly they be not sincere 2. We say That negative evidences or negative knowledge that is that we our selves know no evil of the person and such like will not be sufficient to exoner us in proceeding to ordination according to this precept for that may be where a man is not known at all Beside that will not give ground to make him be accounted of good report holy faithfull c. which are the qualifications required in him to whom the word of truth is to be committed Also the Scripture holdeth forth such qualifications as are positive to be enquired-for in this case which were uselesse if negatives were sufficient And certainly there is a negative holinesse at least required in a private member yet it is clear that more is to be enquired for in an Officer yea even a Deacon is not to be admitted without special qualifications which are not requisite in ordinary members Amongst other words Ambrose saith on this place non enim sufficit si sine crimine sit quia merita ejus debent praeire bonorum operum ut dignus siâ— ad ordinationem 3. We say then That somthing positive is attainable and is to be enquired for which though it be not infallibly convincing of the persons state yet may be sufficient to quiet the mind against the challenges of rash and sudden proceeding in that matter Which in the general may be drawn to these three 1. That there be a search in the external positives that are given in the Word the knowledge whereof may be attained by search 2. There may be some observation of a mans way and tract of carriage from which some discoverie may be made of a mans equablnesse singlnesse and spirituality in such duties 3. There may be some discovery attained of a mans universality in these duties so qualified by considering his carriage in reference to divers cases and conditions and divers persons both such as are more tender and others That these are attainable cannot be denied at least so far as is necessary for the scope foresaid And certainly that precept must be understood to require proof and trial in this so far as is possibly attainable otherwayes a man cannot be thought to be sufficiently exonered in his duty as the reason subjoyned confirmeth especially in such cases where neither the good works nor the evil of some men are open before hand And these being attainable as is said It will follow then that they are to be enquired into Judicious and Learned Mr. Wood in his Peece against Mr. Lockier doth assert That there are some more eminent outward works and actings in Religion and Piety by which men so far as is competent to men to judge may be warrantably judged positively gracious pag. 142. and sheweth how this is to be attained pag. 152 153. in these words There is requisite some seemingnesse of Spiritual sinceritie in a mans profession id est that he doth it from a Spiritual principle upon Spiritual motives and for a Spiritual end but a meer sober not mocking serious profession without more is not a positive appearance of Spiritual supernatural sinceritie Which sheweth that such a thing is possible and experience also doth confirm this 4. We say That in this precept it is implied that these positive evidences are not soon to be trusted but that men are seriously and diligently to enquire in the reality of them for the quieting of themselves rationally in concluding that he is so and so qualified And this we conceive is the great scope of that precept for the general that a Minister should be eminently qualified even in reference to Godlinesse I suppose will not be denied by any The miscarriage is ordinarily in the application and that is not purposedly to admit an unholy man to be a Minister but to account a man holy without ground and thereupon suddenly to proceed The Apostles scope therefore is principally to guard against this that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained And we suppose that although particular evidences be not insisted on yet trial in the general seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act And this is so understood by Chrysostome Theophilact and others as importing a command to try and try again If it were more particulary enquired What these positive evidences are which may be warrantably looked-for in one that is to be admitted to the Ministrie Answ. Although by proportion what may evidence one man to be gracious unto another so far as is requisit for one man to judge of another That will hold here and though
there be some generals laid down which include many particulars as to be holy full of the holy Ghost Acts 6. such as have given good proof of their faithfulnesse and constancie in Religion Acts 1. vers 21 22. and such like Yet beside these the Scripture hath pitched upon some particular characters for the discoverie of this First He is to be a man that ruleth well his own house 1 Tim. 3. vers 4 5. which doth imply a mans faithfulnesse and profitablnesse as a Christian in whatsoever private station he hath been in formerly so it is to be looked how he hath done the duty of a son to parents of a student in his studies of a private Christian in his private walk with others or how he hath behaved himself in families or in other places wherein he hath had more near accesse to be edifying and such like This one character putteth to take trial 1. of a mans zeal and sinceritie in studying edification according to his place 2. Of his prudence in mannaging and ordering what he may meet with And 3. of his Authority how probably he may be able to keep people in a kindly subjection to Christs Ordinances as the particular observing of that place will bear forth which speaketh not only of his fitness to teach but also to govern in the house of God And it would seem that though alwayes the Church is not to be restrained from calling one that is young and without a family yet by a mans living sometime after his going through private studies before his coming to the Ministrie or having a familie to govern there might be much more accesse confidently to discern a Called-minister in respect of this qualification for as the Apostle reasoneth 1 Tim. 3.5 If a man know not how to rule his own house how shall he take care of the Church of God Secondly He is to be tried according to these marks wherewith a Christian may be tried such as to be vigilant to be sober which looketh to sobriety in his whole carriage not only to be blamelesse but to be of good behaviour given to hospitality not greedie or covetous patient c. 1 Tim. 3.3 Titus 1.7 8. In which qualifications not only is to be tried what are mens practices but what are their distempers or infirmities what are their natural inclinations and dispositions and such like and if these be froward except by the evidences of the opposite Graces there be hope that they shall be subdued there can be no confidence to proceed For a Minister should be meek gentle no brawler c. Thirdly He is one that must have a good report from them that are without 1 Tim. 3.7 which importeth a shining eminencie in his conversation so as to be convincing even to wicked men from whom seriousnesse and sincerity will get a testimonie when lightnesse and luke-warmnesse will be abhorred even by them Fourthly He is to be a lover of good men Titus 1.8 It is a mark of a Believer to love the Children of God and here it is made a character whereby one that is to be called to the Ministrie ought to be tried and it is such a love to them as is demonstrable and evidenced to others by their conversing with them estimation of them and that in opposition to others whom in that respect they love not though possibly their naturall ties to such may be moe This character doth first suppone a capacity in them to discern good men beside others And secondly a principle within making them to love and esteem of such which where they are in reality are both commendable in themselves and cannot but be some way discernable to others and therefore may be the more warrantably observed and laid weight upon and when they are wanting proceeding may yea should be at the greater stand and non-entry A fifth evidence is That he be no Novice 1 Tim. 3.6 which holdeth out that he ought to be of some settled standing in the profession of Godlinesse at least there would be ground to think him so which cannot well be if the man have been but as others in his education and possibly come by reason of the thoughts of a Ministery to have some fairer outward carriage than others when yet as to the practice of Religion he may be but a mere Novice and so give no ground to found a rationall charity for expecting any thriving of the work of Grace in his heart or of the work of the Ministery in his hands When these externall evidences are found Then Ministers ought to reflect upon all to see if any thing can be gathered concerning the sincerity of their end spiritualnesse of their walk and such like as by the words of these two eminent Divines formerly cited doth appear And because this cannot be discerned by one act or two or in a month or two therefore it is necessary to take time and to consider the equablnesse of such a mans way for satisfying of themselves concerning him And though it is not like that each Minister can come to a well grounded knowledge in reference to the Admission of every one by his own particular acquaintance yet in such a case it is to be supplied by the testimony of such who being able to discern and throughly satisfied themselves upon solide grounds dare confidently give testimony of the good behaviour and Christian carriage of such a person according to the former characters and such testimony when given ought to have weight Therefore we see that in Scripture the faithfull Servants of God used to commend such as were of their acquaintance to others and such recommendations wanted never weight Only concerning this we say That seing recommendations and testimonies may have much influence upon the good or ill of the Church This would not be overly gone about but these caveats would be observed 1. That when men testifie positively such and such qualifications to be in any they would have ground of satisfaction in their own consciences that such things are true and consistent in their knowledge 2. As this testimony would be on knowledge so the matter testified would be weighty and such as being true evidenceth some good beginning or appearance of the work of Grace There are many testimonies given thorow Pauls Epistles to severall persons but we will still find them have these two 1. The thing testified is something that doth indeed commend them as Christians as having love to God and to the edification of souls and such like 2. It 's upon knowledge yea oftentimes from such evidences as were discernable even to others such as suffering for Christ distributing to the Saints painfulnesse and diligence in what they have been employed about and such like On the other side there is also need of taking heed what testimonies be received And 1. That the testimony be full bearing out these characters sufficiently in the bosome thereof otherwise it can be no proof of them whoever
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
had never been taken on That this is the meaning thereof appeareth by these considerations 1. That Christ here is following a similitude usual among men to shew the abominablnesse of the thing in it self and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope 2. Because he putteth cold and hot in the same ballance together so that whatever difference otherwayes be in His estimation of being hot beyond that of being cold yet in this place they are made equal and nothing is asserted concerning the one but is also asserted concerning the other which doth clearly shew that the Lords expression is to be understood after the manner of men as was said that is as men use to expresse their hating of any thing by this I wish it were or had been any otherway that same is the Lords intent here I cannot therefore but somwhat wonder that a Learned man Ioannes Dallaeus in his Apologie c. doth draw this place of the Lords wishing that Laodicea were hot to confirm that assertion of the Lords having a will and desire of the salvation of all men besides His signifying of what is acceptable to Him as considered in it self by His Word If it be asked how hypocrisie or luke-warmnesse may be said to be more dishonourable to the Name of God than the want of a profession altogether It may be answered in these three respects 1. Where no profession is at all the Name of Christ is not so concerned as where it is and therefore by any miscarriage of such it is not so reflected upon and made obnoxious to reproach as it is in respect of these who have some way given up their names to Religion It is on this account that in Ezek. 20.39 the Lord doth discharge the people of Israel to pollute His holy Name with their gifts and biddeth them go serve ye every one his Idols c. which is not to give them allowance to run to Idolatrie but it is to shew them that if they would not wholly cleave to Him His Name would be lesse polluted and dishonoured by their direct betaking of themselves to Idolatrie than it was by mixing His Worship and the worship of Idols together 2. The nature of the sin it self hath also some aggravations in it which maketh it exceedingly loathsome to Jesus Christ and dishonourable to Him beyond the condition of such as have no profession at all for such a person indeed is really cold and without any Religion as others are And hath these two things beside 1. He is a counterfitter of Religion and that before God therfore Act. 5.3 c. such are said to tempt God and lie to the holy Ghost because they presumptuously intrude themselves in a profession as if they were something being yet indeed nothing and so tempteth the Majesty of God singularly to take notice of them and discover them or otherwayes some way to ly under the imputation either of no discerning or of approving such unsoundnesse as if it were Religion Secondly Ordinarily such though they be poor yet are they proud presumptuous and haughty in respect of their form for they say they are rich and increased with goods c. vers 17. which no person without all form can be so readily tempted unto Now the Lord abhorreth this empty pride above any thing A third respect in which hypocrisie is hateful beyond the want of all form is that it maketh such a persons conviction conversion and salvation more difficult than if they had had no profession at all for if so it might have been more easie to have convinced them of their emptinesse and to have brought them to Christ than in the case of their formality and pride And thus not only is the case of hypocrisie more dangerous to themselves but it is more dishonourable to God because it some way frustrateth the end of His Ordinances amongst such And therefore the Lord usually doth prefer the Publicanes and Harlots in this respect to the Scribes and Pharisees because such were more easily convinced and brought to some fruitfulnesse under the Ordinances than Scribes and Pharisees were who rejected the counsel of God against themselves Thus Matth. 21.31 32. Publicanes and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees because they believed Iohn's Preaching which the other did not The second thing in the Body of the Epistle is the Lords threatning of them for this ill by an expression suitable to the ill vers 16. So then because thou art lukewarm neither cold nor hot I will spew thee out of my mouth which is in sum this seing then thou art in a luke-warm temper which usually mens stomacks can more hardly keep than what is cold or what is hot but must spew out the same as a thing loathsome unto them so will I in some singular and extraordinary manner evidence my loathing of this thy luke-warm hypocriticall temper And this expression to spew out c. seemeth to import these three 1. That it shall be such a judgement as will be an evidence of the Lords loathing of them and giving up with them without respect to their form 2. It implyeth a making of them loathsome before others as vomit useth to be and so it is the Lords taking-by the vail of their hypocrisie and making them to fall from that respect and estimation amongst others which possibly they hunted-after in this their external profession 3. It may imply the Lords giving them up to break out into grosse external ills whereby they might be emptied of that vain ground of boasting which they had in their former formality And this being a common plague that follows proud hypocrisie and a thing that discovereth the rottennesse and loathsomnesse of such it may well be understood here seing the scope is to threaten them with making them appear to be loathsome although they did endeavour by all means to cover the same The reason of this severity is added vers 17. and it is in sum this I will take such course as may discover thy loathsomnesse because thou art not only miserable and poor but art conceity and proud as if all were well and knoweth not thy own rottennesse and unsoundnesse therefore saith he I will thus discover it In this vers we may consider 1. What was indeed the case of this Church 2. What they themselves did esteem and give it out to be 3. With what confidence and upon what ground they did this And lastly the connexion betwixt this and the former threatning Their true state is set forth in five words in the close of the verse The first is Thou art wretched which is a comprehensive word and doth ordinarily set forth the bodily defects and personal unsoundnesse and loathsomnesse of one in respect of grievous diseases and such like this here is to be applyed to their spiritual condition which in these respects
are adduced for the same end because in the first place the Apostle reckoneth out both extraordinary and ordinary Preaching-officers without making any mention of Bishops which could not be if they were not the same with Pastors that are named as Ambrose on the place asserteth And although it seemeth that in somethings he mis-representeth the Primitive order of the Church yet is he forced to add ideo non per omnia conveniunt scripta Apostoli ordinationi quae nunc in Ecclesia est quia haec inter ipsa primordia scripta sunt And though that last reason hath no weight in it to infer any change upon the Church now in respect of its Office-bearers from what it was then in the Apostles dayes and ordained to be by them yet this is clear that he granteth a clear difference between the state of the Church in these dayes wherein this distinction of Bishops from Pastors was come to some height from what it was in the time of the Apostles which certainly must be the most pure times of the Church In the other place to wit 1 Tim. 3.1 c. The Apostle proposeth certain rules for the trying and ordaining of one to be a Bishop and after in vers 8. he doth immediatly passe to the office of a Deacon without mentioning of a Presbyter or Minister which sheweth that in speaking of Bishops he did understand Presbyters and did acknowledge no distinct Teaching-officer between them and Deacons And indeed the rules and qualifications are the same which he maketh common to Bishops and Presbyters Titus 1. Chrysostome moveth the same Question on the words vers 8. Homilia 11. to wit Why doth Paul passe immediatly from Bishops to Deacons ommitting Presbyters because saith he between a Bishop and a Presbyter there is almost no difference for the care of the Church is committed to Presbyters and what he spoke of Bishops doth agree to Presbyters Only he subjoyneth in the matter of Ordination doth the Bishop differ from the Minister And this difference is not to be understood to be such as was in the Apostles dayes for the former Scriptures will confute that Therefore even this same Father with others do assert that then Presbyters did ordain Bishops as in the instance of Timothie 1 Tim. 4. they assayed to make out But it is a difference that was brought in afterward in the Church and was in exercise for that time though without any warrand from the Word And if these Scriptural grounds hold as by what is said they necessarily and clearly must it mattereth the lesse what may be said from other grounds And so we leave this first consideration Our second consideration is That this confounding both of the titles and offices of Bishop and Presbyter will be found agreeable to the most pure Primitive times It is true within some few ages difference was made between Bishops and Presbyters in the Church yet was never that distinction counted by them to be jure divino or by the Law of God but as a thing belonging to order in the Church and brought in by custome which was that he who was of greatest age and respect and did preside in the meetings was particularly called Bishop which afterward was established by some Councels If we might take the testimony of some Papists here they will confirm this Michael Medina as he is cited by Bellarmin lib. 1. de Clericis cap. 15. doth affirm that not only Ierom was of that mind with Aerius whose opinion was that the Bishop and the Presbyter were equal and the same but also that Ambrosius Augustinus Sedulius Primasius Chrysostomus Theoderetus Oecumenius and Theophilactus were of that same mind Atque ita inquit Medina isti viri alioqui sanctissimi Sanctarum Scripturarum consultissimi quorum tamen sententiam prius in Aerio deinde in Waldensibus postremo in Ioanne Wicclifo damnavit Eclesia c. Note here that this hath been alwayes accounted the common judgement of the Waldenses and of Wicklife with his followers whose judgement certainly is of great weight seing they were eminent witnesses against the Beast whereof more may be spoken Chap. 11. and he doth at large make out the Agreement of these Fathers with Aerius in this point to wit that by Divine right there is no difference between Bishop and Presbyter This testimonie will be more clear if we consider many of these testimonies themselves as they are set down by Sixtus Senensis Bibliothecae sancta lib. 6. annotatione 319 324. where he hath the words of many of these Authors as agreeing with Ierom whose testimonie is most largely set down and beside what was already cited from Ambrose these words are added out of his Comments on 1 Tim. cap. 4. Episcopi Presbyteri una est ordinatio uterque enim Sacerdos est sed Episcopus primus est ut omnis Episcopus Presbyter sit non tamen omnis Presbyter Episcopus Ille enim Episcopâ—s est qui inter Presbyteros primus est which is not to shew any superiority of degree but an orderly precedencie which he that was the chief Presbyter had amongst others He is also cited upon Philip. 1.1 where he bringeth-in Acts 20.17 and 28. to confirm this that Presbyters and Bishops were the same Beside these we may add two more particular testimonies The first is of Ierom first in his Epistle to Euagrius where at large he asserteth and proveth this Truth and when he proponeth the Question Would ye have Authority he goeth through these Scriptures Philip. 1. Acts 20. Tit. 1. 1 Tim. 4. 1 Pet. 5. and from these places doth confirm not only the titles to be common but that the Presbyters were by office Bishops and for that cause he cites the Greek word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in that place of Peter is applyed to Presbyters to shew the identitie of the one office with the other Yea he addeth many other places as the 2. and 3. Epistles of Iohn and 1 Tim. 3. where saith he de ordinatione Episcopi Diaconi dicitur de Presbiteris omnino reticetur quia in Episcopo Presbyter continetur If it be asked How this distinction did enter He answers in that Epistle quod autem postea c. that is that when afterward one came to be elected and preferred to the rest it was done for the remedy of Schism And it is observable that this remedy is said by him to be after Iohn's writing of his Epistles during which time there was no such difference And he illustrateth it thus as if the Deacons should peculiarly choose one from among themselves whom they knew to be industrious and give him the title of Arch-deacon for helping them in the mannaging of what belongs to their office orderly thus â—e Which clearly sheweth what kind of precedency this is which he attributeth to the Bishop even such as he would allow to a Deacon that for some special end is advanced to some peculiar
understood then they must be understood as then in being as the other Officers that are mentioned and to have had their beginning immediately after Christs Ascension The second plaâ—e is 1 Cor. 12.28 29. where the Apostle speaketh of the Lords instituting Teachers in His Church as distinct from other Officers And what can these Teachers be but such as we account ordinary Ministers their title bearing out their office especially to be in Teaching A third place is Rom. 12.6 7 8. where he that teacheth and he that exhorteth are spoken of and are required to wait upon their Offices and certainly cannot but be understood of ordinary Pastors whose special duty consists in these And considering the Doctors paraphrase upon these verses we conceive that either there he expounds them of such as taught for the time which doth confirm what we said or doth make it a direction to such as afterward might be called to that Office whereby he would insinuate that there was none such in being for the time this is expresly contrary to the letter of the Text which speaketh of exhorting and teaching as present duties of some Officer as well as ruling and shewing mercy c. are spoken of The second ground from Scripture is such places as hold sorth the Apostles to have placed Presbyters in every Church as Act. 14.23 Now it must either be said that there was no Church in the New Testament but Diocesian Churches or we must say that the ordaining Elders in every Church must be understood of ordinary Presbyters or Pastors for it is clear in Scripture that there were many Churches which were not in very considerable Cities as that in Cenchrea Rom. 16.1 which yet cannot be said to want Officers as also these of Iudea and Galatia and can it be said that there was no Church in any Village or part of the Country Beside many Churches are mentioned to be in Corinth 1 Cor. 14.34 and certainly all had Teachers and yet it cannot be thought that they were all Diocesian Bishops they must therefore be understood of ordinary Pastors The third sort of Scriptures are these that speak of many Elders in one City as in Ephesus Act. 20.17 28. and Philippâ— Philip. 1.1 in Ierusalem in Corinth c. where it is clear that beside the extraordinary Officers that were there there were also many ordinary Teachers and Presbyters I know that Author will repell this easily by asserting that all these were Metropolitan Churches and that these other Presbyters were inferiour Bishops and that these Epistles are not to be understood to be directed to these particular Towns which are mentioned only but to all the Countrie whereof these were Metropolitan Cities and Churches But to this we oppose 1. How can that be made to appear from any ground in Scripture where neither the word Metropolitan nor the thing is hard of 2. This maketh two sorts of Prelatical Bishops when yet whatever be understood by Bishops in the Word it is clear they are but of one degree and therefore the same rules for ordination for qualifications trial and ever other thing are indifferently given for all 3. This contrareth the very letter of the Text to say that when he writeth to Philippi or Thessalonica he writeth to all Macedonia c. For the Apostle in his Inscriptions putteth great difference between his writeing to a particular Church or City and his writing to several Churches in a Countrie as by his directions to Corinth Philippi Coloss c. in the one case and his directions not to any Church in a particular Town but to the Churches in Galatia and to all the Hebrews in the other case is clear which is done to shew that the one respecteth a particular Town and the Christians in it and the other the Christians in a whole Countrie And certainly if we will mark how he distinguisheth Thessalonica from Macedonia and Achaia 1 Thes. 1.7 and how Coloss. 4.16 he commandeth to read that Epistle in the Church of the Laodiceans which yet was not far from this Town it will appear that he understood the particular Churches which were named Yet it is clear that there were moe Bishops in Philippi and moe Ministers in Thessalonica as 1 Epist. chap. 5. vers 12. Now to put his glosse upon the words in that place saith he Thessalonica was a Metropolis and all the Christian Churches and Bishops in Macedonia were written unto when Thessalonica was written unto How then shall vers 7 and 8. of the first Chapter be paraphrased so that ye were examples to all that believe in Macedonia and Achaia This would be the meaning ye Christians of Macedonia are examples to all the Christians of Macedonia which were absurd Yea himself doth paraphrase it thus and this in so eminent a manner that your example had an happy influence raised an emulation in all the Christians of the other Cities in Macedonia c. whereby it appeareth that the Church of the Thessalonians is to be understood of the Christians of that particular City and that as distinct from other particular Cities in Macedonia Lastly There are diverse Ministers of Coloss for Colos. 4.12 Epaphras is mentioned as one of their number who certainly was a Preacher and again vers 17. Archippus is spoken of And if there were not plurality of Ministers in one place What can be understood by these that are spoken of Philip. 4.15 c. who Preach Christ some sincerely and some out of envie These it seemeth were all in Rome and yet it will be hard to say that they were all Bishops in the sense pleaded-for A fourth sort of Scriptures are these that give Directions and Rules for the calling and trying of the qualifications of Bishops and Presbyters c. Now if these same Directions warrand to call and ordain Ministers in all after-times and if the same Rules that are given in the Epistles to Timothie and Titus ought now to be observed and the same qualifications to be enquired for in ordinary Ministers c. by vertue of these Rules Then it will follow that Presbyters in these places are to be understood of ordinary Ministers But the former is true except we will denie that any Directions are given at all for trying and ordaining Ministers in the Scripture Beside the Apostles scope in laying down these Rules is to direct Officers how to walk in the admission of all others unto the end of the world A fourth consideration which we propose is that this denial of Preaching-presbyters is contrary to reason and is founded upon false suppositions For it supponeth 1. the number of Christians to have been few 2. That an office may be afterward instituted in the Church which was not instituted in the Apostles dayes Now let it be considered in reason 1. If the Christians who were so numerous in many places as in Ierusalem Ephesus Corinth Antioch c. can be supposed to have been fed sufficiently by one Bishop it
when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos
of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his â—ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnesâ—e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great
nearnesse to the Throne of God Ministers that have but eyes behind them so look upon the wayes of others and have not eyes within them to consider themselves are but in a great part blind-guides as Christ speaketh of the Pharisees Matth. 15.14 This having of eyes within as well as eyes without is expressed by the Apostle 1 Tim. 4.16 in that precept take heed unto thy self and to the doctrine and Acts 20.28 take heed to your selves and to all the stock c. Ministers that look to others would take their retirings to look upon themselves left they become strangers to their own condition and what is spoken of Ministers here is a duty well-becoming every Christian. LECTURE III. Vers. 8. And they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come 9. And when those beasts give glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty elders fall down before him that sat on the throne and worship him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created IN this part of the Chapter we have the third part of this stately description wherein the Majesty of God is set out by the great work and task that these attendants of His to wit these four beasts and the four and twenty Elders have and that is the work of praise whereby both in their places concur to have Him exalted In the latter part of the 8. vers the four beasts begin and in the three verses following the four and twenty Elders go on In the Elders praise we may consider these two 1. The un-interruptednesse thereof and they rest not day and night saying c. this is to shew first the great matter of their praise that doth still continue they are furnished so with grounds thereof 2. It is to shew their diligence and seriousnesse in letting no opportunity of praise passe for praise being an affirmative duty we conceive that this practice is to be expounded according to the precepts of rejoycing alway and praying evermore 3. It may more especially set forth the diligence and seriousnesse that the Ministers of the Gospel are said to be furnished with according to the word Isa. 62.6 I have set watchmen upon thy walls O Ierusalem which shall never hold their peace day nor night c. The second thing in theâ—â— praise is the matter thereof which is the ascribing to the Lord three of His own glorious and essential Attributes The first is Holinesse which is thrice repeated Holy holy holy Lord God c. this seemeth to be taken from Isa. 6.3 where the Seraphims begin their song with the same expression This sheweth 1. how infinitly and inconceivably holy the Lord is when once mentioning of this Attribute is not sufficient 2. It sheweth that no Attribute of God will have more impression upon a tender Minister that is near Him than His holinesse this affecteth the very Angels and the more near any is admitted to Him the more will this affect them 3. It sheweth that Ministers ought to be Angel-like in their speaking of God and that it is a main part of their task to hold forth His excellencie to others The second Attribute is the Lords Omnipotencie Lord God Almighty c. By which the Lord is conceived as infinitly above all and able to do all things as Iob speaketh Chap. 42.2 and it is both a notable ground of praise in reference to God and a comfort in reference to His People who have Him who is able to do above what they can ask or think Ephes. 3.20 covenanted to be their Almighty God even under that same consideration Gen. 17.1 The third Attribute mentioned is His Eternity in these words which was and is and is to come whereof often hath been spoken and it is here mentioned to advance the Glory of God infinitly beyond all created Idols who have had their beginning and are going on unto a decay and will ere long come to be destroyed but the portion of Iacob is not so who in all the tossings of the world continueth the same and of His years there is no end After this followeth the praise of the four and twenty Elders The beasts go before because they represented the Ministers and Guides as we said In it three things may be observed First The timing of their praise vers 9. Secondly Their practice vers 10. Thirdly Their verball expressions or song vers 11. The time of the Elders praise is And when these beasts gave glory honour and thanke to Him that sat upon the Throne who liveth for ever and ever they fall down c. In which words we may see first what the work of the beasts is This is set forth in three expressions 1. To give glory to God this is their acknowledging of the Majesty that is in Him and doth respect His own glorious excellencie The second is Honour this respecteth the relation that is between Him as Creator and His creatures who having their being from Him and standing in that relation to Him ought by that rye to honour Him The third is Thanks which looketh to former benefits freely received from Him by which there is an engagement put on them to be thankfull which here they acknowledge to be due when they can do no more The first thing in these words is the rise or the timing of this praise of the Elders to wit it is when those beasts give glory and honour c. Which is to shew 1. The orderlinesse of the Lords worship is His Church every one keeping their own place 2. It iâ— to shew that though every one be not a Preacher and in that respect admitted to such dignity and nearnesse with God as others yet all in the Church have ground and matter of praise and emploiment in their stations sufficiently to express the same to the commendation of the Lords grace 3. It sheweth also the sweet harmony that ought to be between Minister and People by their joyning in the same work And 4. it expresseth the great influence that Ministers example faithfulnesse and diligence will have upon the quickning and up-stirring of People to their duty for when the beasts begin then the Elders follow And it is like the silence and dumbnesse of many Ministers may also be the cause why many Congregations are silent and dumb in this respect And this may be a reason why Ministers are expressed by this title of living wights or living things as was formerly observed because not only they ought to be lively and stirring themselves but because by their livelinesse they have great influence on others to quicken them also The second thing in the Elders praise vers 10. is their
events and effects that follow thereon in all which Gods will and pleasure is accomplished as the word is Prev 16.4 The Lord made all things for Himself that is for His own Glory yea even the wicked that fight against God and so bring upon themselves an evil day were by the same Lord created for the glorifying of His Name In this reason there is 1. a clear assertion of the Lords Soveraignty over all His creatures who hath no other rule in the ordering and disposing of them but His own will and pleasure for seing that was the end for which he made them in such and such a manner there is no ground to enquire a further reason of Him in respect of His Decrees but that it was His will and good pleasure so to do 2. It appeareth from this that men will never rightly praise God till His Soveraignty over them be conceived aright and acknowledged and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie our selves in His proceeding The want of this maketh carnal reason to fret as if the Holy One were to be bounded and limited in His proceeding whereas if we did consider that He giveth account of none of His matters and that it becometh not man to reason with God Rom. 9.20 nor the potsheards of the earth to strive with their Maker this would put all to silence And upon this ground many bold Questions may be answered as Why did God make man mutable when He might have confirmed him in Innocencie as He did the Elect Angels why was he made so seing He foreknew his fall why were so many created and in such a posture as the Lord knew would bring upon themselves destruction why are not all saved by Christ why hath He made an absolute decree of Reprobation concerning many and such like There can no other answer be given but this even so it pleased Him to do and that which is in the Text for His pleasure all things were created And this Soveraignty of God which carnall reason doth so much murmur against is here a main ground of praise and that whereby He is exalted as being thereby glorious and infinitly above all His creatures 3. The asserting of this Soveraignty of God is a Doctrine well-becoming the Church whatever others think of it and it is ever comfortable and refreshfull to His People and a ground of song to them because there can be nothing more satisfying to them than His good pleasure And we suppose that the opposing or fretting at this Doctrine of Gods Soveraignty will be found to be no great evidence of the disposition of one who is a child of God nor to proceed from that native and kindly respect to God which ought to be in creatures especially in Believers The acknowledging and praising of which is here a great part of the Churches work The generall scope of the vision looketh to these two 1. To shew something of God 2. Something in the Servants of God First Something of God And hence Obs. 1. His absolute and soveraign Dominion in Heaven and Earth which we gather from the similitude it self He sitteth on a Throne and hath all these attendants waiting on Him and from the song brought in to point at this as the scope which sheweth the great end God had and hath before Him in creating and preserving all things It is to shew Himself glorious from this ground of His absolute Dominion over all creatures 2. Not only is He a stately King on the Throne but He exerciseth His Dominion He hath made all and He sustaineth all for His good pleasure and sitteth on the Throne ever executing His pleasure and the world never wanteth a Governour as long as this King sitteth on the Throne and as there is a Soveraign God there is also a Soveraign Providence in all the World but more especially in the Church 3. His being well furnished with means and instruments for doing His work is held forth therefore He is said to have such attendants fitted with wings and eyes And Chap. 5.11 He hath ten thousand times ten thousand and thousands of thousands of Angels to execute His commands round about and before His Throne these glorious Spirits wait on directions from Him and are ready to do His commandments in caring and providing for His Church and He hath also beside Angels His own Almighty Power and thunderings to execute His wrath on enemies as well as for the creating of things and for carrying on the Work of Grace He hath seven Spirits to spread the everlasting Gospel 4. The Lords great shot in all this is to get praise to Himself and to give matter of a song to His attendants These four generals are clearly held out in the Chapter however we expound the words And it is comfortable that His praise and our song are so joyned together that what is matter of the one is also matter of the other Secondly Something in the Servants of God is holden forth however we look on these Beasts and Elders 1. Their nature and qualifications are here holden out and how they are fitted with eyes before and behind and within each of them with six wings and with severall shapes some being like a Lion some like a Calf some having a face as a Man some like a flying Eagle in which their furniture for their work and their activity in it and their humble serious watchfull and speedy manner of going about it is set out which should be a patern to Believers how to walk in all commanded duties and pieces of service 2. There is here holden out the great dignity and happinesse of Gods Servants and attendants however we expound the words this is clear that to be His Servants is a great priviledge they sit on Thrones they wear Crowns they are clothed in white raiment they are all Kings and Priests to God Chap. 5.10 they are as the Angels they attend on Him and have places among them that stand by Zech. 3.7 It is the compleating of our happinesse to have liberty to look upon God sitting on His Throne The Queen of Sheba saith that Solomons servants were blest that got liberty to behold his face and hear his words but O how much more happy are they who day and night rest not but are alwayes taken up in beholding and praising God â— for a greater than Solomon is here 3. We are here taught what should be and is in some measure the great task and work of the Servants of God and of all that inroll themselves under that title and name that is day and night to be taken up with magnifying of God to be making His praise glorious Psal. 66.2 which is to make it illustrious and that by a native way of going about it Again here is holden forth the manner how we should go about it to wit with humility and reverence with chearfulnesse and zeal laying all we
comforted in the usemaking of Christs Offices and in exercising faith on Him than great Teachers who by seeking to exercise their light invention and reason to satisfie themselves in things that are dark may have many disappointments therein and heavinesse following thereon so long as the Mediator is not employed whereas the simple tender Believer that at first looketh to Him for answering of all difficulties may have much peace and chearfulnesse Secondly The particular comfort is expressed weep not which sheweth both that that was not the duty which Iohn was called unto though for the time he did let out himself therein and also that there was not such ground for the same as he supposed And because simple directions will not prevail to comfort these that are heavy In the third place He giveth the ground of this Behold saith he the Lion of the tribe of Iudah the root of David hath prevailed to open the Book and to loose the seals thereof which is in sum thou mayst be comforted and stay thy weeping for though no creature be able to open the Book yet the Mediator can and will fully do that bussinesse He beginneth this with a Behold thereby to rouz up Iohn with the glad tidings that He was to tell him and also to make what was said the more to be observed and the party spoken of the more to be admired This party who openeth the Book must be no mean person seing he doth what no creature in Heaven nor Earth could do and so is contradistinguished from them He is here expressed by two titles the first is He is the Lion of the tribe of Iudah this seemeth to be taken from Gen. 49.9 where Iudah is said to couch down as a Lion and as an old lion who shall rouz him up And this is attributted to Him 1. To shew that He is of the stock and linage of Iudah and the very Messiah or Shiloh spoken of there 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits if so His Peoples need call for the same He is indeed such a bold Lion as never drew back for a strait and as none can rouze Him up but to their own prejudice So none can expect otherwise to be dealt with that rise up against Him The second word is He is the root of David this is taken as would seem from Isa. 11. vers 1. where He is called a rod out of the stem of Iesse and a branch out of his roots so that if we look upon Christ as Man and come of David He is a rod out of the stem of Iesse c. or if we look upon Him in a more Spirituall and mysticall sense as He is God-Man Mediator and head of His Church in this respect He is the root of David because so David as a member hath his being from Him in which respect Chap. 22. vers 16. the Lord doth stile Himself both the root and off-spring of David And this twofold consideration of Christ is the only way to loose that Question which puzled the Pharisees Matth. 22. vers 42 c. to wit How the Messiah could be both Davids Son and Davids Lord. It is said He hath prevailed to open the Book c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office and yet withall a most full Victory that now this couragious Lion by His dying had obtained over them all So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator The other part of the consolation is by making Iohn in vision to behold the performing of this vers 6 and 7. Wherein 1. Iohns â—ooking is mentioned and I behold saith he that is having so good news told me I revived as it were again and looked to Him that sat upon the Throne to see if there might be any hopes of that which formerly I supposed to be desperate 2. It is marked what he saw after he had looked and because the vision is wonderfull there is â—ustly a Lo prefixed unto it This vision is â—â— general a vision of Jesus Christ the Mediator whom now Iohn seeth to his great comfort and satisfaction to be the performer of that which formerly he thought desperate And because He is a singular Person He is severall wayes described in these two Verses First He is called a Lamb this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn And we conceive it is especially for these two reasons 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People therefore ordinarily when He geâ—teth that Title something is added thereunto as to take away the sins of the world to be slain c. as even here in this same Verse which expressions do palpably relate â—o His Sacrifice and Offering 2. It is to shew His mildnesse to speak so in reference to His People for although He be a Lion in the former Verse in respect of His undertakings for them against enemies yet in His dealing with them He is more gentle than any Lamb and this is mentioned as one of this High-priests properties Heb. 7.26 that He is holy harmlesse or illesse c. which is no little commendation of Him to His People In a word He is a Lion to purchase and conquer and a Lamb in dispensing what He hath purchased to His People Secondly He is said to be â—â— it had been slain so is He represented to Iohn in vision that it may appear by what meanâ—â—ble thus prevailed to obtain such priviledges for His Churches good to wit it is by His dying and giving His life for His sheep and upon this ground Iob. 10.17 it is said that the Father loveth Him that is accepteth of Him approveth of Him in the discharge of the Office of Mediator and as He as the Son of God was necessarily beloved without respect to this so we ought to esteem much of what Christ hath revealed to us in the Gospel and of what He revealeth to us in the same Prophesie for by His death He made way to have the same revealed unto us Thirdly This Lamb is placed in the midst of the Throne that is He is a partaker of the same Glory and Dominion and Authorithy with the â—ather as He is God and is admitted to His right Hand and to Glory and Majesty fâ—r above every name that is in Heaven and in Earth as He is Mediator And it is in â—â—m what is asserted Chap. 3.21 Also He is in the midst of the four Beasts and four and â—onâ—y Elders which is not for nought expressed But as it doth shew 1. His Dignity and Glory beyond them So 2. it sheweth His presence in the Church upon the same Throne with the faâ—her that thereby His People may be the more bold
say that the Scripture doth only mention one kind of proposing and giving to Christ which is to be given absolutely to Him to be redeemed and the opposition betwixt this giving of some to Christ and the not giving of others is not as if it were betwixt two givings of diverse kinds to wit one conditionall and another absolute but it is such an opposition as is betwixt giving and not giving or passing by and therefore that former twofold giving or proposing to Christ cannot be admitted 3. We say if there be such a conditionall proposing of the reprobate to Christ to be redeemed it will not be easie to conceive the terms of the Covenant for there is but one Covenant mentioned wherein to say so the bargain with the Mediator is concluded this will infer two to wit one absolute in reference to the Elect an other conditionall in reference to the reprobate Again it will be difficult to determine whether Christ were to pay so much for them as for the Elect for it seemeth not just that He should pay as much for these who are but conditionally redeemed and for whom He doth not purchase the condition and whom He hath not intended to make partakers of the benefits as for these who are absolutely redeemed to whom the condition is purchased and for whom the benefits are intended On the other side it will be difficâ—lt to say that a lesse price is required for this conditionall Redemption because so it were no Redemption at all for if the Redemption must be at such a price then what is lesse cannot procure the same Further there is but one Covenant of Redemption mentioned in Scripture and the Elect or these who were given to Christ and proposed to Him are still mentioned as the object about which that bargain is transacted we cannot therefore think of a conditional proposal except we can see a distinct bargain and Covenant concerning the same which yet will be no Covenant of Redemption But we may touch this afterward Secondly That all were not proposed to Christ or given to Him will thus appear because by these titles to wit these that thou hast given me c. such are contradistinguished from others as from these who are not given to Christ neither can there be any other reason why these are designed by such a name but that in Gods purpose they were designed peculiarly to be redeemed and accordingly were committed to the Mediator and undertaken-for by Him in the Covenant of Redemption Now it cannot be said that any other were proposed by God to the Mediator but such as were thus given to Him and seing it is clear that all were not thus given to Him for such are expresly distinguished from the passed-by world Ioh. 6.17 Therefore all cannot be said to be proposed by God to the Mediator and so consequently which is the Conlusion of the main Argument His sufferings and death cannot be said to be intended as a price and satisfaction for the redeeming of all and every one Nor without the intention of the blessed Parties contracting can they be be said to be a price for any for the price must needs relate to what is proposed to be redeemed or bought this being the series the Mediator did redeem these for whom He engaged and whose debt He did undertake Again He did undertake for these and for these only who were proposed and given by the Lord to Him for that end But these were not all men but some few that were peculiarly given to Him as separated from others Therefore from the first to the last it will follow that not all men but some few peculiarly chosen by God and given to Christ were redeemed by His death and have these sufferings intended by the Mediator and accepted-of by the Lord JEHOVAH as a price and satisfaction for their sins Arg. 2. Secondly It may be thus concluded If these that are redeemed by Christs bloud be not all of every Tongue Kindred and Nation but some out of every Tongue Kindred and Nation c. Then all are not redeemed for these are opposite in this respect to wit a whole Nation or every person of a Nation and some of them only But the redeemed are not all of every Nation c. but some out of all Tongues Kindreds and Nations c. as was cleared vers 9. Therefore all are not redemeed And what can be the reason of this expression here Thou hast redeemed us out of every Tongue Kindred c. If it be not to distinguish these few redeemed ones of these Nations from the great number of the unredeemed in the same and thereby to set out the peculiaritie of Gods love to them whom He redeemeth who hath designed this benefit to them when He hath passed by others to whom He was no lesse obliged or rather to whom He is no more disobliged in respect of any thing in men Also by this expression there is a clear difference put between the song of the redeemed which is grounded upon Christs death and the song of a Visible Church which doth arise from a Visible Church-relation for Chap. 11.17 18 c. the whole Nations become the Lords in that respect and they praise Him upon that ground but the song of the redeemed is of some out of every Tongue Kindred and Nation c. which doth expresly insinuate that Redemption by Christs bloud is not of equal extent with the Visible Church but is peculiar to the Elect therein and therefore much lesse can it be of equal extent with the whole World Thirdly If this Redemption of Christs and His laying down of His life for any be the evidence of His most speciall and peculiar love Then it cannot be extended to all because His peculiar love doth not extend it self to all indifferently for if so then it would not be peculiar but common and therefore the effect thereof cannot be of more generall extent But the former is clear in this place to wit that Redemption by Christs death is a fruit and evidence of His most peculiar love Therefore c. That this is a speciall and peculiar favour appeareth first from their being so affected in this song as having this mercy peculiarly to praise Him for to wit that He had redemed them by His bloud which others had not And secondly that they mention this as a favour beyond which there cannot be a greater and which doth singularly engage them to Him beyond all other favours that have been bestowed upon them Thirdly The very expressions of their song bear forth their sense of the peculiarnesse of this mercy as Thou hast redeemed us out of every Tongue Kindred and Nation that sheweth His taking notice of them singularly beyond others and that He did this by His bloud sheweth this to be an expressing of His love to them in a most wonderfull and singular manner Fourthly If this mercy were not peculiar to them then it might be
Lastly The necessity of this connexion between Christ dying for any and their obtaining of actuall Justification and Salvation may thus be made out If the Lord bestow the greater benefit upon any Then the lesser cannot but be expected from Him also But the giving of His Son to death for any is a greater mercy than actuall Justification and Salvation Therefore He cannot but bestow the last on these upon whom He hath bestowed the first Both parts of the Argument will be confirmed from Rom. 5. 8 9 10. and Chap. 8. vers 32. In the one place the Apostle reasoneth thus While we were yet sinners God commended His love to us in giving Christ to die for us therefore having obtained such a mercy we may much more look to be saved from wrath through Him And to deny the consequence in the former Argument would enervat this reasoning of the Apostle In the other place it is He that spared not his own Son but delivered Him up for us all How shall He not wish Him also freely give us all things Where the Apostle doth not only shew that all things do follow where Christ is bestowed but also He doth it in such a manner as doth shew the absurdity and unreasonablenesse of thinking the contrary to wit that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any and yet withhold any good thing from such A second way by which we may conceive the force of the former Argument is this which also is a new Argument of it self That which would weaken the redeemeds consolation and enervat the grounds of their praise contrary to the strain and scope of this Song ought not to be admitted in the Doctrine of Redemption But to say that all are redeemed by Christs death yet so that the greater part of them shall never be justified nor partake of life through Him c. doth exceedingly weaken the redeemeds consolation and enervat the grounds of their praise contrary to the scope of this Song Therfore that Doctrine of universal Redemption is not to be admitted as being derogatory to the solide consolation of the redeemed what ever be pretended That it derogateth to their consolation appeareth thus If the Justification Salvation c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them Then were even their Justification and Salvation uncertain and so none of them could heartily praise for the same or comfort themselves therein much lesse could all do this both which are expresly contrary to the words and scope of this Song Again if no redeemed Person Believer or Child of God can so comfort themselves by drawing conclusions from this Doctrine Christ hath died for all yet all shall not be saved as they may be comforted and have their hearts cheered to praise from this That Christ hath not redeemed all nor hath died for them yet all for whom He died and whom He redeemed shall be justified and saved Then must the former Doctrine be exceedingly derogatory to the people of God their consolation But the former is true Therefore c. That this Doctrine of such an universall Redemption doth not yeeld such comfortable conclusions to the Believer as the other will appear by comparing them together for the great consolation of the Believer is upon solide grounds to conclude an unchangeable interest in God But the latter and not the former will yeeld this For this is solide and comfortable reasoning These that are redeemed are made Kings and Priests to God and shall reign with Him c. because there is an indissoluble and peremptory connexion between these But may one assume I am redeemed Therefore c. If this assumption be questioned to wit whether I be redeemed or not because Redemption is not universal Then it may thus proceed All these that are Spiritually Kings and Priests and being made subject to Christ are freed from the dominion of their corruption and admitted with boldnesse to offer themselves and their service to God by Christ Jesus c. these are redeemed and shall certainly obtain Salvation But the conscience upon self-examination where there is ground for it may assume It is so with me Therefore I am redeemed and shall obtain Salvation c. This is a comfortable and solid conclusion and cannot fail where the promises are well grounded because of the necessary connexion that is between Redemption Justification Sanctification and Salvation So that one of them being evidenced doth infer all and Spiritually to reign in some measure over the world and a body of death and Spiritually to perform worship unto God c. being infallible evidences of Sanctification and fruits of this Redemption they give good ground for a conscience to make application of the former generall truth whereas on the contrary if we will loose this connexion and say that all are redeemed or Christ hath died for them and yet few will be saved It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion Although I be redeemed yet I may perish because many for whom Christ hath died are never actually freed from the wrath of God and thereby the soul should be still left in a comfortlesse condition which is most unlike the nature of this Redemption which Christ hath purchased and most disagreeable to the consolation which is allowed to the redeemed by God and wherein they comfort themselves in this Song We conclude then that it is more comfortable to a Believer to reason from this Universal all that are redeemed and are Kings and Priests unto God shall be saved where the consequent and antecedent are of equal extent than to say all are redeemed and yet few shall or none may be saved And this being the way of the Lord it cannot but be most comfortable to His People and it is a vain thing for man to imagine by his carnall reasonings to mould a more comfortable Doctrine for though at first it look more plausible-like to flesh to say that all are redeemed than to say but some yet indeed it doth not prove so for even upon supposition that that ground were laid no man could gather any solid consolation therefrom but upon condition of his receiving of Christ and resting upon Him by Faith Now Faith in Christ being supponed this ground few are redeemed but all these who are redeemed shall be saved doth yeeld more solid consolation than the former because it carrieth with it a certainty of Salvation to such whereas the other ground pretending to bear forth a possibility of Salvation to all or a salvability doth indeed make it certain to none If any shall say that this is true indeed upon supposition that one be by Faith in Christ Then it cannot be denied but so to conclude is more comfortable but supposing one not to be a Believer Is it not then a comfortlesse Doctrine
to say that all are not redeemed c. because it leaveth this stumbling-block before the person that he knoweth not whether he ought to believe or not because he knoweth not whether he be redeemed or not and this thought may also follow him if he be not redeemed can his believing be usefull to him Answ. There are severall mistakes in this Objection Therefore we shall answer several wayes thereunto And first we say that even upon supposition that one doth not believe in Christ this Doctrine asserted is more comfortable than the other because first he hath no lesse warrand to believe in Christ and rest on Him than if the other Doctrine were supposed for it is not Christs dying for any that warranteth him to believe or is the object of his Faith but it is Gods call requiring faith of him and Gods offer and promise knitting life to the performance of that condition of believing called-for These are contained in Gods revealed Will which is the rule of our practice and the ground of our Faith And according to this Doctrine a hearer of the Gospel hath these grounds for his warrand and there can no other be given even upon the contrary supposition Secondly If he be brought to yeeld to His call to receive His offer and to trust himself to His promise he hath then more solid ground of consolation because of the certain connexion that is betwixt Faith and Salvation than he can have by the other Doctrine which by the interwoven Errors concerning Free-wil the falling away of such as sometime have been true Believers c. is wholly brangled And so supposing him not yet to have closed with Christ he hath the more effectuall motives to engage him thereunto because by so doing all is made sure 2. We answer this Doctrine of particular Redemption to call it so doth never make Salvation impossible to any that will receive Christ and rest on Him but on the contrary though it deny that all men are redeemed or shall be saved yet doth it assert this Universal that all whosoever shall believe are redeemed and shall be saved which certainly doth make the expectation of life through faith in Christ to be the more certain and doth lay the more solid ground for a tossed sinner to cast himself upon when it saith there was never a sinner of any rank or quality that did believe or shall believe in Jesus Christ but he shall be saved from which he may conclude Then if I can or shall believe in Christ I also shall be saved which conclusion will not follow from the other Doctrine And seing this is the very expresse letter of the Gospel whosoever believeth shall be saved there is no ground left to question the same without manifest reflecting upon the faithfulnesse of God 3. We answer If any thing follow from this ground all are not redeemed it is this Therefore all shall not be saved or Therefore all will not believe both which are true And it doth only make Salvation impossible to him who doth not believe in Christ for to such it saith if thou believe not thou shall not be saved neither in such a case hast thou ground to think thy self redeemed and what absurditie is in these yea upon the grounds of the other Doctrine there is none without Faith that can promise themselvs life or comfort themselves in their pretended universall Redemption more than upon the grounds which we have laid down therefore it can never be said that believing in Christ is uselesse according to this Doctrine yea it is asserted to be alwayes usefull and profitable whereas by the opposite grounds it may be often without these comfortable effects following thereupon In the fourth place we Answer That this Objection as much more in this controversie doth flow from a mistake of the true nature of justifying Faith for it supponeth it to be the hearts receiving of and closing with this as a truth that Christ hath died for me in particular and that His death was particularly intended for me This is the more dangerous because it hath been entertained by many and hath been the occasion of mistake even to some great men who have laid this for a ground as Cameron doth on this subject Christus mortuus est pro te si tu id factum credas that is Christ hath died for thee if thou believe it so to be now according to that ground it is impossible but to miscarry both in reference to this Doctrine the Doctrine of Justification and severall other most concerning-concerning-truths It is to be adverted then that when we are called to believe in Christ we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular but we are to conceive it in this order First We are called to believe the truth of the Gospel and the way of Salvation laid down therein to wit that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus and that yet all who believe in Him shall be justified and saved c. Thus we may apply that word Heb. 11.6 He that cometh to God must first believe that He is c. for if this generall truth be not acknowledged saving Faith wanteth the discoverie of a sufficient and fit object to rest itself upon Secondly We are then called to receive this Christ offered to us in the Gospel and by Faith to be take ourselves to Him so discovered and there as on a solid foundation to rest for the obtaining of Justification and life by the vertue of His satisfaction according to the offer that is made in the Gospel This is the main act of saving Faith whereby a sinner cometh to be entituled to Christ and to the benefits of His death Whereupon thirdly followeth our accepting of the forsaid offer being supposed a warrant to look upon Christ as ours upon the benefits purchased by Him as belonging to us and upon ourselves as actually redeemed by Him none of which before that could have been warrantably concluded but this being supposed there is good ground for it because a sinner by receiving of Christ cometh to have interest in Him and so consequently in all that is His for Christ and His benefits are not separated and therefore except there be ground to bear out this title to Christ Himself there is no warrant to believe that any of His benefits do belong to us Now according to this forsaid order no hearer is ever called to believe what is false Because these three are ever true to wit First That life is certain through Faith in Christ and no other wayes Secondly that one who is called to believe on Him ought to obey and that Gods call is a good ground for that obedience Thirdly This is also a truth that one who hath yeelded may look upon himself as accepted of God and redeemed by Christ Jesus because in the
equivalent to their Redemption and with what is laid down for the Elect otherwise the price would not be proportioned to the supposed end to wit Redemption and so it would be nothing That we may follow this conditionall Redemption a little It is otherwise in some things expressed by some others thus to wit that Christ in some sense is a ransom for all and yet not in that speciall manner as for His people He hath brought others under the conditionall Gospel-covenant but them under the absolute He hath according to the tenor of this Covenant procured Salvation to all if they will believe but He hath procured for His chosen even this condition of believing Thus Learned Baxter in His Saints Rest Part 1. pag. 153. which may be yet variously understood as to one branch thereof for though he doth there speak of all to be conditionally redeemed and elsewhere often hints this yet by several expressions of his it would seem to be restricted at least in a speciall manner to the visible Church because he saith these all are by His death brought under the conditionall Gospel-covenant which elsewhere to wit in the Appendix to his Aphorisms pag. 241. in the last Edition is acknowledged to be that which is revealed and offered in the Church And in that part of his Saints Rest pag. 156. it is said not to be offered to all and that expression is used by him that the conditionall Covenant is made with all at least with the Church Also others have many hints to this purpose and the Learned Tuisse doth cite this saying out of Verstius lib. pre pag. 195. Et sanè nisi pro vocaâ—is saltem omnibus mortuus esset Christus tum fraestrâ—â—i omnes credere â—uberentur Therefore it will be meet to touch a little this conditionall Redemption as it may relate to all men indifferently and more particularly as it may relate to the visible Church and because of the nearnesse of the matter and grounds thereof both may be done as we go on Although this opinion as thus expressed may seem more plausible yet we conceive that it will neither be found agreeable to the former grounds nor to the Text nor to reason nor yet any way more conducing to remove or prevent these difficulties which are supposed to follow upon the Doctrine of particular Redemption as it was formerly explained for first what we urged from these Scriptures that speak but of one absolute Redemption and do ever knit Justification and life with Christs bearing the iniquity of any or satisfying in their room will also be binding here against this conditionall Redemption For if any way Christ hath born their iniquity Then they must be justified otherwise the former connexion which is so strongly urged in the Scripture will fail or if he hath not born their iniquity nor payd any thing in their name Then it cannot be said that He hath any way died for them or redeemed them Secondly The Text will confirm this for in it all men are divided in these two ranks to wit the past-by body of Nations and Kingdoms c. and these few that are redeemed out of these Tongues Nations c. But this conditionall Redemption can agree to neither member Therefore it cannot be admitted It cannot be applied to the redeemed who praise for they are all absolutely redeemed and made Kings and Priests to God c. nor will it agree to the past-by multitude of the un-redeemed that are contradistinguished from the former because First The place doth assert the actuall enjoyment of friendship with God and being made Kings and Priests c. to be the proper fruit of Christs bloud and purchase and not the having of these things made possible upon a condition as was formerly laid down Secondly Because that past-by multitude is expresly contradistinguished from the redeemed and these who partake of the benefits of Christs purchase and therefore the one being called the redeemed the others may be called non-redeemed and they are distinguished from and opposed to the other here not by any distinction simply founded upon the effect of Christs death to wit that the one are made Kings and Priests and the other not but it looketh to the meritorious cause procuring these effects and making them certain to the one and leaving others without all title thereunto to wit Christs death and so it is to be understood we are redeemed by thy bloud that is Thou hast paid the price of our Redemption in our name by Thy bloud which hath not been done in respect of the multitude of these same Nations whereof we are a part Thirdly There is but one Classe of the redeemed and these are absolutely Redeemed so there is but one Classe distinguished from these and these must be such who are no wayes redeemed for what must be said of the one as to Redemption by Christs bloud must be denied of the other for thus not to be amongst the redeemed is indeed to be un-redeemed This will strongly militate against any who should restrict this conditionall Redemption to the visible Church for that would make upon the one side two Classes of such as are redeemed to wit some absolutely and some conditionally to be such whereas the Text doth acknowledge but one and it would also constitute two Classes of the un-redeemed to wit some that are without the visible Church and conditionall Covenant and some that are within whereas it is clear that these within the Church who belong not to Christ are equally contradistinguished from the redeemed with others that are without In the third place This opinion will not be found consistent with reasons drawn from the Scripture as 1. It cannot be denied but Christs satisfaction and intercession must be of equal extent seing they are both parts of His Priestly Office and it is His satisfaction that regulateth to say so His intercession Now it is clear in Scripture that Christs intercession is qualified by Gods Decree of Election therefore He prayeth Ioh. 17. For these whom God hath given Him whereby it is not only implied that He doth not pray for the world which were not given Him but expresly He doth exclude them I pray not for the world saith He vers 9. Therefore it must be supposed that He did no way die for the world seing He doth not pray for them because He did not satisfie for them and He did not satisfie for them because they were not given unto Him And we can no more say that there is a conditionall satisfying for and redeeming of all than we can say that there is a conditionall praying for all and we cannot say that there is a conditionall intercession for all seing He doth so expresly and absolutely exclude the Reprobate world from His Prayers and upon that implied ground because God did not own them as His and had not given them to the Mediator to be owned and redeemed by Him Therefore He doth solemnly
that as upon the one side He doth hold forth Gods peculiar respect to the Elect World so upon the other He doth hold forth Gods acceptation of all whosoever shall believe that the peculiarity of the Redemption may not stumble any in their approaching to Christ who have the offer of the Gospel made unto them for the Word saith in sum a Believer cannot fail of Salvation seing God had that respect to His Elect as to give His only begotten Son to purchase this unto them and this is to be preached in these indefinit terms and cannot but be true seing it is the revealed will of God A fourth difficulty following this opinion is That it will be hard to conceive how Christ could conditionally die and lay down His life for the redeeming of many who were actually already condemned in Hell yet this Universall conditionall Redemption will infer this otherwayes the Reprobates who lived before Christs death were not so much obliged to Him as these who did succeed If it be said that although Christ actually died in time yet the transaction was eternal before any man lived in the world This will not remove the difficulty because though it was transacted before time yet no question it was so regulated as it might be performed in time Now can it be supposed that the transaction was in these terms that the Mediator should die and lay down a price for so many Elect who by the vertue of His death were to be brought to Glory before His sufferings and that also He should pay so much in the name of so many Reprobates who for their own sins were to be actually damned at the time of paiment And whatever be said of the transaction yet when it came to Christs suffering it must either be said that these were scored out so as Christ did not bear their iniquity or die for them in any respect or it must be said that before Gods Justice Christ did bear the iniquity and pay in the name of such as were actually in Hell suffering for their own sins at that same instant of time Fifthly It may be asked what doth become of all infants whether in the Visible Church or without it who die in their infancie According to the former grounds it will be hard to determine for none can say upon the one side that they are all absolutely redeemed and saved there being no warrant in Scripture for this on the other side to say that Christ died for them upon condition that they should believe in Him cannot be well understood for though some of them be within the conditionall Covenant made with the Church and therefore cannot be more rigidly constructed of than these at age yet are they not in a capacity to perform acts of Faith and to fulfill that condition and this incapacity doth not meerly flow from mens corruption as it doth in men at age but is naturall to young ones as not to understand speak or walk are now it were unreasonable to say that such children who die in their infancie were redeemed by Christ upon condition that they should understand speak walk c. or of a child dying in such a condition suppose it be one not absolutely redeemed It cannot be said that that child was redeemed upon this condition that it had walked spoken c. when as yet it was not possibly of one houres age Again can it be said of children within the Visible Church which are not absolutely redeemed that it is indeterminable whether Christ did die conditionally for them or not at least till they come to such an age as they themselves may act Faith Neither can it be said here that He redeemed Reprobate children in the Church conditionally as He did absolutely redeem these that are Elect although even these cannot act Faith for He purchaseth to the Elect saving Grace in the seed thereof and a new nature to be communicated to them whereof the youngest children are capable seing therein they are meerly passive But in that conditionall Redemption there is nothing purchased to any but upon condition that they receive Christ offered and believe in Him which doth suppose an activenesse and acting to be in these to whom the offer is made of which children are not capable And if this condition could be supposed only to infer something wherein children might be meerly passive Then this will be the meaning thereof to wit that Christ redeemed such children upon condition that He Himself should confer such and such things on them in receiving of which they could only be passive which would not look like a conditionall Covenant for the performing of the condition will be on Christs side and not upon theirs and so it would be absolute as in the case of the Elect children Neither will it remove this difficulty to say that children are partakers of the fathers priviledges and are to be reckoned accordingly for this cannot be said of saving priviledges so as if no Elect parent could have a Reprobate child or no Reprobate parent an Elect child dying at such an age because these things belong unto the Soveraignty of God and He is not so to be bounded in respect of all particular children Beside experience in the Word giveth ground to us to call it in question It must then be understood only of federall priviledges and that in respect of the externall administration of the Covenant and this will say nothing to the difficulty because the doubt is still what to say of children that are within the conditionall Covenant in respect of their parents that are within the Visible Church yet supposing them to die instantly or in their nonage they cannot be said to be conditionally redeemed because of the reasons foresaid Sixthly If the Reprobate be conditionally redeemed Then that Redemption of theirs is either transacted in the same Covenant with the absolute Redemption of the Elect or not they cannot be said to be comprehended within the same Covenant because all such as are comprehended in it are contradistinguished from others as being the Lords chosen and such as are given to Christ c. Again this Covenant of Redemption includeth the means with the end for it is orderd in all things and sure which cannot be said of this conditionall Covenant Therefore they cannot be comprehended in one And it would not sound well to say that the Elects Redemption and that of the Reprobates were contained in one Covenant Nor can it be said that it is a distinct bargain beside the Covenant of Redemption Because 1. That were indeed to grant that it is no Redemption seing it is not comprehended in the Covenant of Redemption 2. The bussinesse of Christs death is only transacted in that Covenant where the Redemption of the Elect is absolutely concluded because it is the great mids designed for making of that effectuall therefore ought it as to the extent of its merit to be proportioned to the object of that
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
heresies and corrupt Doctrine had their height and were for the time respectively predominant in the Church 2. We mean that under the seals persecution was still growing till the change came as the last persecution by Dioclesian was the greatest and that under the trumpets error and declining grew till Antichrist came to his height so that though there may be error under the seals yet error came not to its height then and was not the predominant evil which troubled the Church as under the trumpets 3. Although there may be persecution under the trumpets Yet thus do they differ 1. In respect of the persecuters in the one open enemies to Christ and in the other covered enemies to Christ. 2. They differ in respect of the grounds they go upon and the manner how they prosecute their designs according to their respective principles 2. Again we may conclude The period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist and to make the obscured light of the Gospel to break out to the diminishing of Antichrists tyrannie which will fall to be about the one thousand five hundred year of our Lord or somewhat therâ—after for the first vial bringeth judgement on his that is the beasts worshippers which judgement is carried on by one vial after another Chap. 16. till he himself be cast in the lake 2. The sixth trumpet endeth before the last woe when the seventh is to sound and Chap. 10. it is certified by him that sweareth that the time of his reigning in a predominant and uncontrolled way shall be continued no longer than the seventh Angel begin to sound at which time the vials begin to be poured forth on him 3. It is clear by the Song Chap. 11. after the sounding of the seventh trumpet wherein God is praised for avenging of the blood of His Servants and beginning to reign in Antichrists overthrow before the eyes of the World which overthrow is carried on by degrees under the seven vials and God is praised for it at the beginning it becometh then so certain though in one instant it be not perfected 3. We conclude that the sixth vial endeth at Antichrists casting in the pit Chap. 19. at the end the seventh at the utter overthrow of all the enemies of the Church and the consummation of all things yet so as God doth severall wayes and at several times plague his enemies before this but their finall and full overthrow goeth along with this For these prophesies which we call explicatory prophesies they are also three The first is in Chap. 12 13 14. describing Antichrists rise reign and begun ruine and by the party to whom he succeedeth to wit the Dragon Chap. 12. The second is Chap. 17 18 and 19. holding out a particular explication of his ruine especially by the fifth and sixth vials The third is Chap. 20 21 and 22. relating unto the happie estate of the Church here and hereafter especially under the seventh vial as at Chap. 20 will be cleared That these three must be for time contemporary unto and for the matter though in more obscure types comprehended under the principall prophesies or some part of them which was the second thing proposed concerning this series to be cleared may appear 1. If these principall prophesies be linked so together that the one of them immediatly inferreth the other and yet so that all of them together do contain a view of the Churches affairs from the beginning unto the end Then all these explicatory prophesies must contemporate with some of the former and the matter contained in them must be of that same nature with and relate unto the former But the first is clear from the Propositions formerly laid down 2. It will be clear by considering the matter of both The same thing is in the 12. Chap. that we had Chap. 6. And so the 13. Chap. agreeth with the trumpets even as the Chap. 17 18 c. answer unto the vials with this difference The principall prophesies shew the events more shortly and darkly the explicatory more fully and clearly The first sheweth the events what is done the second sheweth the manner how and the instruments by whom and circumstances relating unto them 3. That the 12. Chap. contemporateth with the seals the 13 and 14. with the trumpets the 17 and 18 c. with the vials may thus be made out 1. The ruine of Antichrist Chap. 17 18 c. is evidently and undeniably contemporary with the vials Chap. 16. which beginneth and perfecteth that ruine 2. The rise of Antichrist and his reign Chap. 13. doth immediately go before his ruine and so precedeth the vials immediately and therefore must contemporate with the trumpets which do also immediately go before the vials 3. The Dragons pursuing the Church Chap. 12 is immediately antecedent to the beasts rise Chap. 13. and so must contemporate with the seals that immediately go before the trumpets which contemporate with the beasts rise according to that certain rule quae conveniunt uni tertio conveniunt inter se that is if the seals belong to the time that goeth immediately before the trumpets and the persecution of the Dragon Chap. 12. belong to that time also Then they must belong to one and the self same time and so in the rest Or thus to the same purpose The seals contain the Churches infancy and first trialls and the 12. Chap. undeniably doth the same Therefore they are contemporary together The beast Chap. 13. succeedeth the Dragon as the trumpets do the seals which proveth again that the beast Chap. 13. and the trumpets are contemporary so also must the vials which succeed the trumpets be contemporary with that reviving state of the Church Chap. 14. which immediately dependeth upon the beasts height Chap. 13. And this seemeth to be native to the form of the types the holy Ghost minding to set out things successive one to another by one manner of expression in seven types and when He stoppeth or digresseth to set down what is further needfull for preparation unto consolation against amplification or explication of things contained in these He taketh himself to an other manner of expression as after the trumpets Chap. 9. untill the 16. and again when He returneth to the series of the Story to follow on where He left He taketh up His former way of setting forth events by sevens as He doth in the 16. Chapter And no other reason can be given why He interupteth that manner of expression and returneth to it again but to help us to know what part of this prophesie to subjoyn to another and what part of it to take as an explicatory repetition of something already said This we judged necessary to premise in the entry that we may the more clearly proceed according to the mould proposed From which in generall we may Observe 1. How various the case and state of Christs Church is here on earth
abide for ever But of the grounds thereof see more chap. 21. Lect. 1. The seventh and last Synchronism is of that palm-bearing innumerable company chap. 7. vers 9. with the seventh trumpet or intervall aforesaid This generall we acknowledge to be a truth the seventh trumpet being begun with the first vial as hath been said but the restricting of it to the intervall following the destruction of the beast and sixth vial cannot be admitted and is the rise of that discrepancie which is in the application of many of these Synchronisms which otherwayes in the generall are solid and do agree fully with the series and mould which we have laid down as in the procedor will appear LECTURE II. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer FOlloweth now the History of opening the seals which is to be knit to vers 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne There is then a digression by a Song from the matter whereunto now he returneth as it were thus I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne He went on to open the seals thereafter I saw and behold c. Every one of these seals hath a type holding forth the matter contained in it and some word of explication added for the understanding of it The first four have one common type to wit a Horse because they relate to one common subject or object to wit the Church and they have a voice calling Come and see The fifth and sixth have no such voice because they speak so distinctly of themselves with difference from the former four in respect of their scope For conceiving the meaning of these seals take notice 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World as was said yea it appeareth by the Answer given to the Saints in the fifth seal that there were Martyrs to be crowned by suffering after that time before the end and it being clear that these Martyrs are not crowned by the sixth seal which bringeth judgement upon persecuters It must remain therefore to be fulfilled under the trumpets and consequently that they must interveen between the sixth seal and the end 2. Take notice that by them is set forth the state of the Church and that under persecution uninterrupted untill the sixth seal be opened For 1. there is one common sign or type in the first four seals to wit an horse which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel And therefore 2. by an horse under the second third and fourth must be understood the same thing represented to wit the Church although different in her condition from the former according as the same type is variously set forth 3. It appeareth by the fifth seal that the Churches suffering is here to be understood Where we have these four 1. That the party suffering was the Church as appeareth by their Prayer Dost thou not avenge our bloud c. 2. It appeareth that their suffering was for no private quarrell by their description vers 9. The souls of them that were slain for the Word of God and for the testimonie which they held 3. It appeareth that this suffering was from men and that without the Church by their description who were instruments Dost thou not avenge our bloud on them that dwell on the earth as looking to the multitude of the world contradistinguished from the Church 4. It appeareth that this suffering was for a long time uninterrupted and so must be the first suffering of the Church before God overthrew Heathen persecuters their Prayer How long Lord wilt thou not judge and avenge our bloud c. which importeth that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity and so these first five seals at least hold forth the suffering condition of the Church during the time of Heathenish Emperors and this period runneth to the first great change of Gods outward dispensations to His Church to wit when civil Authority and force began to befreind the Church against her enemies which will be found to be in Constantines time about the year 310 or therebâ— Yet would we not peremptorily assert that none of these judgements affected the wicked world during that time For 1. God sendeth the Gospel into the world 2. Many profane men reject it for which 3. God plagueth the ungrate world more than before the Gospel came whereupon 4 the rage and malice of men do break out against the Gospel and the professors of it as the causes of all their evil which procureth again new judgements from God By which we may see what interwoven connexion there is amongst these things to wit the Churches suâ—â—erings and the worlds which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium But this we think that though there might be and no question were judgements on the world for despising the Gospel and particular plagues on persecurers yet during that time there was no such generall reckoning with them nor are they such judgements which these seals primarily describe which is all we would say For understanding these seals or types in them we would have respect to these three 1. To the key or series of the Story before expressed from the fifth seal 2. To the nature of the type it self being compared with other Scriptures 3. To the events as they are recorded in story The first words of this Chapter hold forth the rise of the vision to wit the Lambs opening one of the seals which is to be knit to vers 7. chap. 5. as is said By opening one of the seals is understood the first seal as Matth. 28.1 by One of the Sabbathâ— or by One day of the week is understood the first day of the week as by comparing of the Evangelists is clear and is here confirmed by dâ—signing the second the third c. after this and so also it is clear that by mentioning one beast is understood the first by the same reasons We shew before chap. 5. that these Books were long scrols rolled about something and the Book being so rolled it might be divided by sundry seals so that one part might be opened and read while the rest were sealed and so when he had opened the first seal importeth that such a part of the scrol was made legible The first thing that occureth is the preparation by
inviting to come and see and the event foretold by the type but there can be none between the third beast and famine literally understood which yet may well consist if figuratively it be considered Conclusion 3. The event here foretold must fall within the first period laid down to wit after the first persecution and before the vengeance executed upon Heathen persecuters yea it must be as it were a middle sort of persecution between the rise thereof under the second seal and its height under the seals following By this type then in sum we understand the Churches sad condition after the first two persecutions yet not so much any particular sort of trial on her whether from without only in respect of persecution or within only in respect of divisions errors and heresies in her self but a concurrence of both and what accompanieth both in a manner suitable to this type whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened than it was by the preceeding violence and rage of the former persecuters This exposition and application we will find to suit well with the type in its colour sign word of explication qualification of the beast that inviteth to come and see and with the event drawn from Storie 1. It is ordinary in the Scripture particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues Sword Famine Pestilence and Beasts and therefore we would not particularly astrict this type to one sort of plagues but generally comprehend all these sad calamities which came upon the Church even as by Sword under the former seal is not only understood one plague but all persecution by whatsoever mean the Church was brought low and made bloudy And considering that the following type cannot be literally understood wherein also this plague of famine is included considering also that the effect to wit the Churches sad condition is rather in the event holden forth to be black than any particular mean to be pitched upon whereby that is brought about We do encline to take it more largely as comprehending the Churches sad condition in generall and all the means that are instrumentall in bringing that about 2. Famine also is figuratively spoken of in Scripture as it holdeth forth a famine not of Bread but of the Word Amos 8.11 and this famine more peculiarly and properly agreeth to the Church 3. Famine is sometimes mentioned as a particular affliction of the Saints even as Sword and Prison are So in Rom. 8.35 2 Corinth 11.27 that is a famine and strait even of outward things occasioned by the worlds imprisoning banishing forefeiting and spoiling of Gods People of their goods as Heb. 10.34 and 11.37 38. This famine agreeth to the Church in her persecuted state and as the Sword was so was this made use of by persecuters against her Now if it be asked whether this famine expressed by the type be to be taken litterally or figuratively as it more generally comprehendeth all the troubles of the Church both in reference to her outward and inward condition according to the three acceptions mentioned We Answer figuratively on these considerations 1. The famine here mentioned is some sad condition peculiar to the Church 2. Because it holdeth forth such a trouble as men are instrumentall in and therefore are liable to Gods vengeance for it as is clear by the fifth seal following 3. More particularly the considering every thing in the type will make this out 1. It agreeth well with the type for blacknesse on the Church is spoken of in Scripture both as an effect of outward persecution from others and inward carelessenesse and division from which two grounds the Church Cant. 1.5 6. doth derive her blackness Upon the one side her mothers children were angry with her and on the other she had not keeped the vineyard that was committed to her which two had brought on blackness as Sun-burning doth in these hot Countries 2. This will agree well with the sign of a pair of balances whereby open persecution is set forth to be done by seeming authority by sentences proscriptions and the like men as it were weighing the violence of their hands Psal. 58.2 as if violence could be covered with pretext of Justice This also agreeth well to error abusing the Word which is the balance of the Sanctuary for the covering of it 3. It agreeth well to the voice of the third beast whose qualification of prudence learning c. will be tried and put to exercise by this sort of famine 4. It speaketh such a famine as hath a reservation so that though the beauty of the Church may be marred by it and many things corrupted Yet the main fundamentall and soul-refreshing truths which are the marrow of the Gospel called the finest of the wheat honey wine and oyl Psal. 81.16 Isa. 25. are in despight of all oppositions keeped free for the refreshing of Gods People by which it differeth from the overflowing of heresies under the trumpeâ—â— where some persons are exempted but no truth keeped free from these winds Chap. 7. but every green thing made to wither More particularly yet to make it out we look upon it as applicable to the state of the Church during the second Centurie after Domitians death which put a close to the second persecution to wit under Trajan Hadrian Antonium pius Antoninus Philus Commodus Pertinax Maximius and Severiâ— which taketh in five severall persecutions The reasons why we apply it to this time are 1. It suiteth well with the series formerly said down if the former seal hold forth the first two persecutions under the first Centurie as is said Then this following seal must hold forth the state of the Church immediately succeeding the former 2. Because during this time though the Churches troubles continued yet began they after Domitian's death to be of another nature and to be followed in a different manner from the former and to look likes this type as we will see by considering the state of the Church during that time 1. After Domitian's bloudy rage the Church had but a little times breathing for a year then followed a third persecution under Trajan which continued under Hadrian and the first Antoninus all which time is accounted but one persecution by some because not interrupted Some intervall again there was under Commodus though a more grosse man than any of the former Then persecution again brake out under Antoninus Philos. Maximinus and others so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute yet because they restrained it not men took occasion to vent their malice against Christians 2. These persecutions were most especially followed against Ministers thereby increasing the famine of the Word Clement was almost the first Martyr under Trajan during that time also suffered Ignatius Onesimus Polycarpus and many faithfull Ministers and that persecution of Maximinus was especially
directed against Ministers as being in his esteem the shortest and readiest way to root out Christianity from the world 3. By publick Edicts all meetings of Christians for Worship or hearing the Word were discharged so Trajan began not forbidding Christianity but condemning all meetings of Christians as contrary to the Law by which it came to passe that Pastors were banished publick Assemblies deserted and people left without the publick means Baron Vol. 2. page 5. 4. Consider in these persecutions the many banishments and great spoilings of goods used during that time It is marked in History that then they endeavoured the undoing of Christians by banishments not only to have them at a distance but that by fore travel and spoiling of all they had they might be weakened and debilitated At one time Trajan having tried who would own Christianity in his Army and finding ten thousand Christian Souldiers adhering to the faith of Christ he banished them all with many Ministers into barren Islands beside some were purposly Martyred by sterving as is recorded of one Hyacinâ—bus one of Trajans own Chamber plundering and confiscation of goods was rise particularly under Severus whereby no question much poverty and great straits followed on the Church Baron Vol. 2. pag. 27.44 c. and other Writters make it clear 5. Consider besides all these outward trials the Church was distracted and overwhelmed with errours heresies and corruptions that creept in such as the Marcionits Basilides Corprocratii Valentinians Prisciâ—ianists Montanists Cataphrygians Appollinarists with thousands more venting most grosse and vile errours and foolries whereby both the purity of Doctrine was obscured and even in all a great declining from the Primitive simplicity under the pretext of reverence to Martyres and following of traditions c. All which is specially marked to have begun about that time of Trajan's beginning to reign Euseb. lib. 3. cap. 26. lib. 4. cap. 11. more largely observed Cent. Magd. in their preface to the second Centurie 6. Consider that there were even failings in and differences among good men and great Lights in the Church so that what time she was free from outward persecution it was spent in intestine divisions and debates as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme wherewith Ireneus Iustin martyr Lactantius and many others were infected Tertullian after great appearing for Christ became a Montanist and many great men began to cry up Free-will 7. In Worship much of their former simplicity was lost the multiplying of Holy dayes inordinate reverencing of Martyrs at first honestly intended were brought in and many other things observed by the Cent. Magd. Cent. 2. 8. Upon these followed Schisms in the Church when men drave their own devices and did not acquiesce in the simplicity of the Gospel in Gods righteous judgement they broke on these particularly then broke up the long lasting Schism betwixt the East Church and West concerning the keeping of Easter the Church in the West for the most part driving to have it keeped on the Sabbath following its ordinary day moved thereunto as they alleaged by tradition and that difference might be put betwixt Jews and Christians in the observation of that day The Churches of the East again pressing it to be keeped on its ordinary day alleaged Iohns example and the common rule And though Ireneus and Polycarp who was Iohns Disciple took much pains to prevent and remove these divisions and for a time keeped these Churches in communion together notwithstanding of that difference yet afterward it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority and rendering of the Church contemptible before others which though rising from such a small ground yet grew to that height that these two Churches were never heartily united afterward Which considerations certainly shew the growth of famine in the Church and the fainting of her spirituall life being joyned to persecution while as it is Amos 8 9. her sun was going down at noon and the famine of the Word coming to that height which followed on the former that the virgins were made to faint for thirst vers 13. All which agree well with the type 9. Adde to these the many reproaches and slanderous calumnies that upon these occasions were cast upon the Church both by Hereticks and Heathens who charged all the evils which any bearing the name of Christianity committed upon the Church as witnesse Celsus his bitter writings answered by Origen the vindication of Christians by Iustin Martyr Tertullian and others in their Apologies who reject these slanders as belonging to the Gnosticks Saturninians and others of that stamp 10. If we consider severall circumstances of the Churches outward persecution we will find it not unfitly resembled by this type as especially in the actors and way followed by them The actors were not Commâ—dus and Heliogabolus profane wretches the Church had peace under them but men for civil Justice and excellency of parts such as the world never had better aâ— Trâ—janus whose stile was Princeps optimus So that the salutation to the new Emperours after him became this I wish you may be felicior Augusto â—elior Trâ—jano Hadriaâ—â—s had this encomium Restaurator orbis The two Antonini the first was stiled Pius the other Philosophus Sâ—verus was a most severly just man Again their way of persecuting was not tumultuary by raging violence joyned with outward dissolutenesse and tyrannie in their other carriages as was in Nero and Domitian but by making good Laws for the Commonwealth and en-acting Laws against Christians they pursued them in a legall way as an act of justice under pretext of Christians opposition to the worship of the gods or as a being guilty of the many slanders imputed to them in which respect it may be said that these actors in comparison of the former weighed the iniquity of their hands in a balance Psal. 58. 11. All these persecutions though being at their height very terrible yet were they almost all one way or other restrained which agreeth well with the limitation of the commission in the type That persecution raised by Trajan was staid by Plinius Secundus proconsul of Bithynia who thus wrote to Trajan that he supposed it unmeet to kill such multitudes of innocent men whose Law as he calleth it leadeth them to such strictnesse as to abstain from these things wherewith they were slandered but that they used to meet and sing Psalmes c. as may be at further length seen in the Epistles themselves apud Euseb. Conâ— Magd. To which Trajan returned answer That Christians should not be sought for to be punished yet if they were presented and accused that sentence should passe upon them Euseb. ibid. This answer is justly taxed by Tertullian in his Apologie as inconsistent with it self that Christians as innocent should not be sought for and yet if presented as guilty should be punished for saith he if guilty
That though Gods people be liable to many sufferings yet their consolations being considered do far exceed them all 2. That Gods people are not to place their consolation on this side of time it consisteth most in their comfortable being and enjoying of God after this 3. That in suffering times they would comfort themselves in the happy outgate of their sufferings and look more to these things which are eternall than to the things seen which are but temporall 4. It is a certain truth that souls have a life and being when the body turneth unto dust and that they exist being separated from bodies The soul at mans Creation was differenced from the body as not being made of that substance but in a peculiar way was created and infused by God Gen. 2. At death the soul is contradistinguished from the body Matth. 10.28 the one dieth the other cannot After death they are differenced also both in respect of the Godly and wicked as these places Eccles. 12.7 Philip. 1.23 Act. 7.59 Christs word to the Thief Luk. 23. and that parable of the rich glutton and Lazarus abundantly do clear 5. The souls of Believers especially of sufferers are in a most happy condition after death to wit under the altar in Paradise Abrahams bosome with Christ Jesus c. God hath a speciall care of the souls of all His Saints they are precious to Him their reward is great in Heaven Mat. 5. and sufferers with Him they do in a speciall manner reigne with Him which being well considered there would be no great cause to scare at suffering 6. From the description of these Martyrs Observe That it is not every suffering for every thing which will denominate one a Martyr of Christ it must be for the Word of God and for that testimony or it is not to be so accounted It is recorded by Baron an 19. of Dioclesian that in these Primitive persecutions especially that last that many assumed to themselves out of pride and had ascribed unto them by others the title of Martyrs unjustly wherefore it was appointed that where any Christians suffered the cause of their sufferings should be diligently observed that these who were found worthy might be enrolled and that none other but such should be accounted so This afterward turned to much superstition and gave occasion to that superstitious canonizing of Saints which afterward followed in the Church of Rome yet had it an honest intent in the authors thereof as 1. To keep the credit of Martyrdom from that contempt which came upon it when men that were scandalous in their conversation were so reputed 2. To bound that carnall itching pride in many who because of that honour to be accounted Martyrs thrust themselves unwarrantably into suffering This honour was especially denied to three sorts of sufferers 1. To these who by profanenesse in their conversation heresie in their Doctrine schism in their practice had walked unbecoming the Gospel Hence the Catholicks so the Orthodox were called when they were led to suffering with Marcionits Novatians or others such like for sometimes persecution raged upon all that were Christians by name did still disclaim all fellowship with these Hereticks in their errours as not accounting them witnesses to Christ in their sufferings A second sort that were denied were such as without Gods call by their rashnesse occasioned their own suffering such as these who being unasked professed they were Christians and that they had the Bible but would not give it A third sort refused were such as had fainted in their confessions formerly though afterward they should become sufferers this was not done as if they accounted them not Martyrs indeed but that thereby they might prevent fainting when any should be called to a testimony So Baron pag. 746. and 760. where he setteth down the decree of one Mensurius a Bishop in Africk ordaining none that occasioned their own sufferings to be enrolled and giving this reason for it Quia non divino instinctu ducti sed temeritate acti id saciunt 7. Observe That the giving of a testimony by outward confession of the truth when called-for is necessary and commendable as well as foundnesse of Faith yea it is oftentimes the outward testifying of the truth before men more than the Faith of it before God that bringeth on suffering and there was nothing more abhorred in the Primitive Christians than dissembling of a testimony to evite suffering as appeareth in Augustins Writings de Mendacio contra Mendacium and the Writtings of others to that purpose wherein three sorts that creeped in in these times are sharply condemned As first These who called themselves Nicodemites but falsly from Nicodemus who is said to come to Christ by night and not openly alleaging it to be enough to be inwardly sound and to keep their heart mind and intention clean though they did not evidence or expresse that soundnesse to others Such thought they might be Christians and yet let none other know it A second sort were the Priscillianists who being most vile Hereticks particularly asserting the soul to be a part of Gods substance did also maintain and practise this that they might hide their opinions and carry so with these they conversed with as if they were of one mind with them A third sort were such as out of a misled zeal to discover the former did counterfeit as if they had been maintainers of that errour to make these Hereticks the more freely to communicate their tenets unto them The Primitive Fathers utterly condemned all these as inconsistent with Christian simplicity which requireth a testimony of the mouth as well as Faith in the heart Obs. 8. That every truth of the Word may be a ground of suffering warrantably for the least thing that hath a truth in it as well as the more concerning fundamentall truths are the Word of God and so not to be dispensed with by His people 9. Every truth in the Word hath an outward testimonie joyned to it and sometimes may be called-for upon very great hazards 10. When it is called-for this testimonie or confession to any truth before men is no lesse necessary and ought as peremptorily to be held and stuck to as the former therefore it is called Rom. 10. confession unto salvation and called-for by a peremptory certification Math. 10.32 33. Obs. 11. That these who are sound in the Faith of the Word will be also exceeding tenacious of their testimonie In Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the testimonie which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shuting of his windowes When this persecution of Dioclesian began the persecuters sought but the Bibles the poors Coats Money or Cups wherewith they served to be given them as some evidence of their ceding
in this world and so are contradistinguished from the Godly who though they sojourn on the earth yet do not dwell nor have their conversation there but in heaven In which respect Iob. 17.16 they are said not to be of the world as the former Psal. 17.14 are described by this that they are men of this world which have their portion in this life c. 3. The motives whereby this petition is prest expresly are in these words How long O Lord holy and true which we may take up in these three two of them being from two essentiall Attributes of God made use of here as most strengthening and encourageing to their Faith in this petition The first is from Gods holinesse O Lord holy c. Lord say they thou art holinesse it self and cannot but approve holinesse in others and disapprove wickednesse where it is seing Thou art of purer eyes than to behold iniquity Hab. 1.13 Psal. 11.7 Can it be then that our innocency and righteous cause shall suffer and their violence and oppression go unpunished There is reason from Thy holinesse to expect the contrary and therfore we pray for it The second motive is drawn from Gods faithfulnesse and true This respecteth God as he hath engaged Himself in His word as if they said Thou hast promised to own them that own Thee as we have done and Thou hast threatned judgements against them that wrong Thee and Thine as these persecuters have done and Thou art true in performing and executing what ever Thou hast promised or threatned therefore Thou must avenge our bloud upon them Each of these grounds doth strongly by it self plead in this case there being in them a twofold obligation if we may say so on God in reference to this end His holinesse swayeth Him to maintain His peoples innocencie and to reprove their enemies malice His truth also engageth Him to make out His promises to His people and His threatnings to His enemies but when these two go together Gods Holinesse and Gods Truth in such a case there is inexpressible comfort to be drawn from them There need no other midses to plead with God but what is in God Himself His own Attributes considered in themselves and as flowing to us and accessible to us by His truth as He hath revealed them in His Promise and Covenant do furnish all manner of consolation And these two ought never to be separated in our pleading with God 1. What He is in Himself 2. What He hath graciously engaged Himself to be in His Word The first is the Fountain or Ocean wherein what is needfull to us breedeth and aboundeth The second is the streams whereby what is in Him as the fountain is communicated to us The first giveth us ground to conceive largely of the fulnesse that is in Him the second to wit His Truth giveth us accesse to approach unto Him for partaking of it seing without this God considered in Himself would be terrible to us as we are now in our sinfull condition And this is the reason why these two Attributes are considered together in this place The third motive is in these words How long Lord c. which is not to expresse any complaint on God or any unbelief in them the titles they give God do clear both these but the words considered with these titles do enforce the suit thus Our sufferings have not been for a short time but we have lyen long under them and they are now come to an height that almost we can bear no more Therefore is Thy holinesse and faithfulnesse the more concerned to avenge us and not to permit us to suffer and the enemie to triumph alway So that as these words do imply the continuance and height of a sad condition they do also plead pity and a favourable return exceedingly from God who so sympathizes in His peoples strait therefore is the word How long used by the Saints when they are as it were at an extremity here on earth The other thing that Iohn heard to wit the return of this suit followeth vers 11. fully consolatory having these two things in it serving to that scope 1. Something is done unto them 2. Something is said unto them First Before any thing be said unto them for God dealeth not by bare words with a praying people who are in strait White robes were given unto every one of them The thing given is white robes which from Chap. 3. v. 4. they shall walk with me in white is clear to be understood of heavenly Glory souls being capable of no other raiment It is said to be given them not as if they had been at any time without it all things here not being literally to be understood in the time more than in the thing that is given but to shew that Gods delaying of vengeance upon persecuters doth not prejudge the present happinesse of Martyrs souls but that this delay is abundantly compensed by God who freely giveth them heavenly Glory so that the other is no ground of complaint to them This is the scope as appeareth by what is said that they should rest for a little season c. as if grace should give them the bud or bribe of Glory to satisfie them in the mean time It is said robes were given to every one of them not as if all Martyrs had an equal share of Glory though every one get a robe yet there may be difference in robes But it is to shew 1. That none is missed whether their parts or place be great or small high or low Christ taketh notice of every one that suffereth and rewardeth them 2. It is to shew that what ever be the measure that every one getteth yet all get what is fitting to them or becoming them Glory is shapen out to them as cloaths are to men every one according to their measure as is sit so that in Heaven every one getteth their own coat as it were and the cloaths that are meetest for them according to their stature in Christ and each one may say their own measure becometh them better than the measure of one taler than they In sum it saith all are contentedly happy and none grumble at Gods way in disposing what is His own although heavenly Glory be the thing mainly intended here as the last judgement was the thing petitioned-for in the former words yet as in them we included temporall judgements in some respects So here we may take in under white robes Gods owning and vindicating of the Martyrs that were dead and servants that were living from the many vile slanders and calumnies imputed to them by which formerly they were made black as is hinted-at in the third seal in which respect now they may be said to be made white because their innocency was manifested and credit put on them even before men which in the event was fulfilled in the dayes of Constantine immediately thereafter and often he hath given particular proofs
name and leadeth them out the most inconsiderable of them are provided-for and sheltered from this storm This is much for the consolation of Believers and it is the very end why this numbering and sealing is set down here to tell that not only Christ hath a care of all Believers in generall but of every one of them in particular Obs. 4. That sealing and defending against declining or defection in Error is no common priviledge they are marked here one and there one who are made partakers of it a few of some Tribes and of some none to shew the singularity of this mercy and to point as at our Lords care so also at His Soveraignty who pitcheth upon whom He will to preserve from the trials of the time it is not because they are better than others but their through-bearing lieth in His purpose about them and His sealing discerning and differencing of them from others Lastly There are but very few considering the multitude that perisheth that shall be keeped free and saved in such a trial it will be a rare thing to stand when the storm of Error bloweth many shall follow the pernicious wayes of false Teachers 2 Pet. 2.1 c. If it were possible the Elect should be seduced Revel 13. The world wondereth after the beast So that it concerneth us to be humble watchfull and on our guard that we be not led away with the Error of the wicked LECTURE IIII. Vers. 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands 10. And cried with a loud voice saying Salvation to our God which sitteth upon the throne and unto the Lamb. THe Lord having described to Iohn and discovered to him in the beginning of the Chapter the hazard the Church was in by a coming storm He laieth two grounds for confirming the Faith of His people The first is the care of the Elect under that storm to vers 9. The second is the happie estate the Church should be in after that storm should be over For clearing the meaning of this part of the Chapter we are to enquire in these particulars 1. Who are to be understood by these that are here mentioned and left innumerable 2. To what time it relateth or what state of the Church whether Militant or Triumphant 3. What is the scope of it and the reason of setting it down in such expressions Then we shall particularly open the words which have two parts 1. What generally Iohn of himself saw and heard concerning the happy and comfortable state of that great company to vers 13. 2. What further was taught him by one of the Elders inviting him to enquire further concerning them For the first what this company that have palms in their hands is we say 1. They differ from the hundred fourty and four thousand mentioned before 1. in number being moe than they 2. In extent their reckoning was out of Tribes as it were of one Kingdom these are out of all Nations Kindreds c. 3. In respect of postour or place the hundred fourty and four thousand are sealed ones on the earth secret and hid this company is seen openly professing standing before the Throne and it is not said on them they were marked 4. The former are sealed for a coming storm to shew the danger they were to be in and as having no commerce with others Therefore it is said Chap. 14.3 no man could learn their song but themselves This great company have palms in their hands as an open sign of Victory therefore are they said vers 14. to be come out of great tribulation and their song is publick with a loud voice Beside that by that transition after these things I saw is particularly holden forth a different company to represent a different thing relating to a subsequent state of the Church in respect of its numerousnesse and prosperity opposite to the former This company then being different from the sealed ones spoken of before we say they belong not to that time but they follow it Which appeareth 1. as we hinted at before by that transition after these things I saw importing not only an order in what he saw as to his seeing but as to the things seen that is after a sealed company succeeded a great innumerable company for liberty and publicknesse of profession not needing to be sealed 2. They are come out of great tribulation vers 14. but the former sealed ones were under it The sealed ones were strivers these are victors Therefore must succeed them as victory doth to fighting 3. More particularly by these sealed ones are understood the hundred fourty and four thousand mentioned Chap. 14. vers 1 2. Which belongeth unto and is contemporary with the prophesie of the trumpets as appeareth by Chap. 9 4. and 13.8 and 14.3 4. But by this innumerable company we conceive are to be understood the same who stand on the sea of glasse having gotten victory over the beast having Harps in their hands Chap. 15.1 2. The properties exercise and case agree to both which number are after the everlasting Gospel is preached through the earth Chap. 14. vers 6. and the cry of Babylons begun ruine is proclaimed and so belongeth to the prophesie of the vials Out of all which then we conceive that here is hinted at and held forth the increase and liberty of the Church after the darknesse of Antichrist shall be over and the Gospel of new as it were sent through the earth Saints then shall be innumerable and full victors and conquerours in comparison of their paucity and restraint under Antichrists growth and height The second Question is To what time or state of the Church it relateth Ans. For the time it is signified before to belong to the vials which hold forth the enemies ruine and the Churches rising yet because there are three steps or degrees of the Churches victory 1. From Antichrists begun ruine till by degrees it be fully consummated 2. From his ruine to the end of the world in the Churches trials with Goâ— and Magog c. 3. The Churches entry into the new Ierusalem all which degrees are begun continued and perfected under the vials It may be asked to which of these degrees or if to all of them this belongeth We think indeed it looketh to all these holding forth the happiness of Gods people in their victory over Antichrist and in their outgate from these troubles and trials shewing how happy they should be when these storms should be over which in part is begun here but leaveth them not till it put them in Heaven and Glory there 1. Because that compleateth their victory and victories here are but parts types and earnests of their victory there 2. Because that victory is the main and common consolation of all fighters and so
men to men of high place and power nor to men of riches wit and policy but to God it is His peculiar property and prerogative and what lesse then have Gods people at one time nor at another since He hath Salvation at command and He can give it Commission when He will and when He commissionateth it it will come Psal. 68.20 Our God is the God of salvation Salvation holdeth of Him and to whom but to Him belongeth the issues from death Let none then ascribe it to any other nor seek it elsewhere nor let any be discouraged when they desire it it is in a good hand Isa. 43.11 He will not give His Glory to another He bestoweth it and the Lamb purchaseth it 2. Let it comfort Gods People in an anxious time The Faith of Gods having Salvation in His hand may guard the heart and keep from much perplexing anxiety that folks are put to under difficulties Psal. 3.8 Salvation belongeth to the Lord thy blessing is upon thy people 9. Salvation to our God and to the Lamb They ascribe it to Him that hold it of Him Obs. That nothing is more Heaven-like than a humble holding of Salvation of God and ascribing to Him the glory of it This is Heavens Song Heaven is full of it to denude our selves and hold all of free Grace to ascribe Salvation freely to God and to the Lamb. And as this becometh Glory well so it glorifieth God while folks are labouring under a body of death to say it is not to them but to Him that the glory of their Salvation belongeth to wash their hands of any good given them or that they may expect to acknowledge His freedom in that which they are to get as well as His riches in that which they have gotten This is the likest life to Heaven to be still praising free Grace 10. Heaven and the song that will be in Heaven may comfort Gods people even in time under these difficulties they meet with here the hope of what is coming may alley and only can alley the bitternesse of what is present LECTURE V. Vers. 11. And all the Angels stood round about the throne and about the Elders and the four beasts and fell before the throne on their faces and worshipped God 12. Saying Amen Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen 13. And one of the Elders answered saying unto me What are these which are arayed in white robes and whence came they 14. And I said unto him Sir thou knowest WE told you that the scope of the Spirit in these words is to give a little glimpse of the glorious outgate the Church of Christ should have after the storms of Antichrist and these corrupt Teachers that were coming to lay the Church low This outgate is 1. generally represented to Iohn from vers 9. to vers 13. and then more particularly explicated by an Elder to Iohn from vers 13. to the end The first hath two parts The first whereof is the representation of the redeemed Church standing before the throne with white robes and palms in their hands and a sweet song in their mouth whereof we have spoken In the 11. and 12. Verses there is a further enlargement and explication of that glorious estate of the Church and the Saints happinesse by bringing in all the Angels admiring Gods goodnesse to His Church and taking a share of the Song of praises with them it being such a glorious peice of work as would serve not only all the Saints but the Angels also so then in these two Verses is set down the Angels approbation of and concurrence with the redeemed Church The scope of it is to shew 1. The harmonie that is among Saints and Angels in their praising God 2. To shew how excellent and glorious a ground of praise a flourishing and victorious estate of the Church hath in it and that by it God giveth evidences of His Glory to Angels Principalities and Powers c. Eph. 3.10 3. To shew that Angels delight in the Churches flourishing and in the thriving of the Gospel Luke 15.7 there is joy in heaven at the conversion of a sinner so here by holding forth the in-coming of many sinners and the spreading of the light of the Gospel all the Angels are made chearfull at the news of it 4. To shew the excellencie of the thing the exceeding greatnesse of the Glory of God and the excellencie of the work of praise it will and doth take up Angels to go about it it is a work becoming even them The glorious condition abiding the Church shall furnish all the Angels in Heaven matter of praise and the hope of such a glorious outgate might exceedingly comfort Iohn and others who were to live under those difficulties More particularly This company of Angels is set out 1. In their posture they stand and they are set out in the same posture Chap. 5. The reason of their standing is to shew not only their reverencing of God but their great dependence on God as servants waiting for direction from Him and their readinesse to obey what orders He giveth them It signifieth also their priviledge to stand there Deut. 10.8 2. They are set out in the place where they stand it is about the throne Elders and beasts as we shew Chap. 6. to signifie the end of their service it is to watch over the Church that is between Gods throne and them they are without as a guard and wall to the redeemed Church they are ministring Spirits all of them for the Heirs of Salvation Heb. 1.14 Therefore it is said all the Angels they surround the Throne and the Church keeping them in and keeping out from them any thing that may annoy them and consequently they are round about the innumerable multitude mentioned before vers 9. who were before the Throne yea it would appear that these being here omitted though that be their place and Elders and Beasts mentioned to stand there where formerly they stood must be comprehended under the Elders or Beasts seing the place and guard is all one and the distinction that is put between them is but as a difference of the whole Catholick Church signified by the Elders from such a particular company brought through Antichrists tribulation vers 14 and 15. and at such a time and in such a case as a part of the whole and in these respects distinguished from the whole which strengtheneth the exposition we gave before of these Elders representing the Church of God for probably they had not been omitted if they had been a party distinct from the Church otherwayes than a part is from the whole neither can any other reason be given why these Elders do not joyn in praise with the Church or Angels as Chap. 4 and 5 c. when the praise is so solemn but because their joyning or praise was formerly expressed by the company
mentioned vers 9 10. For it is not to be imagined they were now silent as such an occasion 3. They are set one in their worshipping or falling on their faces which is to be Spiritually understood seing Angels have no bodies and cannot be properly said to fall on their faces It is to signifie their acknowledgement of the exceeding great distance between God and them the most holy creatures and the reverence due from them to Him as Isa. 6. they are said to cover their faces with wings because of the adorable holinesse of God to which even they wanted a proportionablnesse so here they are said to fall on their faces to shew the exceeding great distance that is between the Majesty of God and the most excellent creatures 2. To acknowledge the greatnesse of the work they had in hand to wit the praising of God for the inlargement of the Church 4. They are described in respect of their Song which is set down vers 12. wherein we have three things considerable or which we are to consider in these three respects 1. In respect of the matter expressed in seven words blessing honour glory c. like the matter of the Song Chap. 5. all to one purpose 2. In respect of its object 3. In respect of its manner To shew 1. That words are wanting and cannot be gotten even by Angels in heaven to expresse the Glory due to God they are swallowed up with it it goeth beyond their conception and expression for it over-reacheth all created expressions and apprehensions so far that it is no marvell it do so here 2. To shew that whatever is glorious or a ground of thanksgiving or the object of praise or the subject of commendation it is in Him and in Him alone and to be attributed to Him with all humility by the most glorious creatures it is in Him and not in them A consideration 1. exceedingly upstirring to praise and admire Him 2. To cry down in comparison all other things as weak and empty 3. Comfortable to Gods people who have all these things in Him alone There is no ground of praise imaginable not any thing which might have laid or may lay any obligation on a creature to God as having obtained a good turn but that is in God and may be expected from Him 4. To shew our duty both in dependence on Him and thanksgiving to Him 2. This Song is to be considered in respect of the object of it in which respect it differeth from the Song of the redeemed to God and the Lamb yet they meet in one for it secludeth not the Lamb but taketh Him in with the Father and Spirit This being divine Worship proper and peculiar to God Christ in it is looked on as God and God here is essentially to be considered Whence we may gather how to interpret their Song Chap. 5. the one no question being of equal extent with the other 3. This song is to be considered in respect of its manner 1. That it is in generals as most comprehensive for Psal. 106.2 Who can shew forth all his praise His thoughts to in-ward passe reckoning Psal. 40.5 2. That it beginneth and endeth with Amen as consisting more in their affection and wish than in their expression beginning with a conviction that it overpowereth them yet undertaking it as Psal. 106. and going on and no more satisfied at the close than when they began but ending just so as alway beginning and beginning so as never to end An evidence of a good frame of these that praise they are as ready to begin when they have done as when they began rather thinking their praise a consenting to praise than actuall praising Observe here 1. what a God this is whom we worship whom all the Angels do thus worship and adore and stand in such reverence of that they cover their faces Isa. 6. They want words and are swallowed up through the deep apprehension of the Majesty Glory Greatnesse and Goodnesse of God what a God must this be that they reverence stand in aw of and are so affected with the Glory that shineth in Him They do His will perfectly and yet they fall upon their faces before Him What a dreadfull God is this and what poor thoughts have we of Him Little knowledge of Him maketh us have so short and low conceptions of Him had we a glimpse of His Glory sitting on His Throne of Majesty it would dazell us and if Angels thus exalt Him what should we do Obs. 2. These that are nearest Him and partake most of Him will presse most for exalting Him and will be most taken up with the Glory that is in Him it is not good to be satisfied with our own conceptions of God Angels are not so 2. From the matter and occasion of the Song Observe That the flourishing estate of the Church is one of the greatest evidences of Gods Glory in the world and one of the greatest grounds of praise By the flourishing of the Church I mean the multiplying of Professors purity of Ordinances backed with power and some suitablnesse in the practice of Professors This is it that wakeneth and beginneth the Angels Song and the Song of the Redeemed and carrieth it on the glory of Wisdom Power free Grace and Love shineth here Eph. 3.10 That he might show unto the principalities and powers by the Church the manifold wisdom of God He maketh them wonder to behold so much wisdom in suiting Grace to sinners case and need so much condescendency in pardoning freely so much power in overcoming mens stubborâ—nesse c. and shall they wonder at this and praise for it and shall not we wonder and praise and be affected with it for our own good who are partaking of that they praised-for before hand for that we have these pure Ordinances after the removall of Antichristian darknesse It is a proof of this truth and a part of the accomplishment of this prophesie and should stir us up to make this use of it Obs. 3. If things be well searched in God there is nothing that can be a ground of praise but it is in Him and may be expected from Him blessing and glory and wisdom and thanksgiving and honour c. Blessing is all matter that may give occasion to blesse Him for making us blessed Glory taketh in all glory every thing that maketh God glorious or us to account Him glorious and Glory it self and matter of thanksgiving wisdom honour and the rest are in Him nothing is meet for the end or meet as a mids to bring about that end but it is in God blessing being the end there is wisdom power and might to bring about that end they have then good ground of praise that have God to be their God From the 13 vers to the end followeth a more particular enquiry concerning that number which is followed with a more full description of them and it hath three steps or parts 1. The Elders
destruction of Antichrist and his world is clearly intended by the vials so this world which is overturned here must be understood of the visible Church on whose ruines that Antichristian world was erected seing the rise of Antichrist inferreth the defacing of the Church and that by the same steps and in the same method as his ruine followeth by the vials Neither can there be any other reason given of the accurate resemblance which is between the trumpets and vials which yet cannot be thought to be without reason neither can there be an overturning of the Antichristian world till it be built nor can it be thought to be builded but under the trumpets to wit after the Heathenish world is past and the Christian built yea after the Christian world beginneth to decay all which fall under the trumpets for two of those worlds cannot stand together yet still one of them followeth upon the back of the other so as the overturning of the Heathenish world supponeth Christianity to succeed and as the destroying of the Antichristian world by the vials supposeth purity to succeed So here the decay of the Christian world supposeth the Antichristian to succeed All which being put together 1. It is clear that the declining of the Church from purity and that the rise and discovery of Antichrist is the main scope of these trumpets 2. That we must expound Earth Mountains Waters Sun c. to be something in the Church bearing an analogie to these things in the world 8. Yet we say these trumpets are not to be so bounded as if the first were contemporary with Antichrists discovery and sensible rise which is in the fifth for then there would be a great void in the prophesie in passing over many considerable events in the Church during the second three hundred years wherein Truth and Christs Kingdom were much concerned which we conceive could not be omitted in this prophesie and yet no where else can be thought to be set down we are therefore to look on them as they hold out the Churches first storms after the world became Christian and whereby she was exercised during the time of Antichrists secret and unseen working who took occasion from all these to fix himself and by all which the world was by degrees disposed to receive him who after the first four trumpets is found to step out under the fifth and this we conceive to be the reason why the first four trumpets are distinguished from the last three which contain the story of Antichrist after his full manifestation From which considerations we suppose it is clear 1. That these trumpets denote the state of the Church with some order of time There is certainly order in the three last trumpets in respect of themselves and in respect of these which preceed and therefore it is not for the clearing of them to expound them of kinds of heresies in a confusion as agreeing to any time 2. That they do not principally intend temporall changes on the Roman Empire as the object of these mutations or as vindictive on them for their former persecutions though these spirituall ills be set out in expressions suiting temporall judgements even as the Churches disputes with Hereticks are set out by fightings and such like for the Saints and witnesses especially suffer temporally here when all the world otherwise rejoyceth Chap. 11. It remaineth then that the object is the Church-visible the nature of them is Spirituall principally as is said before with temporall exercises on the Church and judgements on the Empire The order and sum of the trumpets then we conceive to be this The four first trumpets which comparatively with the other three following are the lesser woes hold forth the Churches declining and weakening from under Constantine as was touched before about the three hundred and twenty year or thereabouts when Antichrist had his working under ground till his discovery which is in the fifth trumpet about the year six hundred and some odds holden out in these steps 1. What was set upon in all these beasts and in what order 2. By what means 3. With what successe and fruit 1. Enemies publickly set upon the very foundation of Christianity without which a man is no Christian as if Christ be by nature God if He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to Arius of the same Essence with the Father though a different Person which who believed not in the Primitive times was justly accounted no Christian. This was done by discovered and open Hereticks such as Arius Macedonius Eutyches Nestorius c. striking all of them at the Person and Natures of our Lord Jesus This was a violent storm striking at the foundation and took away many Professors of all sorts yet the earth it self stood like a Rock though trees on it were burnt up All these Heresies were rejected by the Church and condemned by the first four famous generall Councels The first whereof was conveened at Nice by Constantine about the year 325. wherein was condemned the heresie of Arius who denied the God-head of Jesus Christ or that He was by nature God as the Father was though he accounted Him more than a man and so differeth from Photinus The second was at Constantinople by Gratian and Theodosius Anno 380. In this was condemned the heresie of Macedonius who denied the personality of the holy Ghost the third Person of the blessed Trinity His followers therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. fighters against the spirit The third was at Ephesus under Theodosius the second Anno 431. It condemned Nestorius who made Christ to have Persons as two Natures The fourth was at Chalcedon under Martianus Anno 451. This rejected the Doctrine of Eutyches who in opposition to Nestorius attributed to Christ but one Nature thus confounding His Natures as the former had divided His Person In the computation of these times it is not to be expected that we can be so peremptory there being some little difference amongst Authors according to their various timing of events yet without any materiall prejudice to the truth of the story This is the first trumpet 2. This storm being by discovered enemies Satan cometh not so good speed he assayeth next the corrupting of government by removing of which he might have fair accesse to what he pleased or intended to bring in afterward To effectuate this he inflameth the Church-men with pride and from it for precedencie wakeneth contention as once he did amongst the Apostles whereby the work of God was much retarded and poor souls stumbled and the Ordinances of Christ especially government corrupted Who would see this may read Plessaeus mysterie of iniquity about the four hundred year and what dealing there was with the east Church and falsifying of votes of Synods as that of Nice proven from authentick Copies for that end sought and found by the fathers of Africk may be seen Câ—nt Magdeburg yea also in Baronius This prevaileth the
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
obnoxious to blasts partly the things being excellent they have in their hand and partly they being eminently and highly planted pride hath the more matter to work upon and Satan hath the readier accesse and occasion to blow them up it is a rare thing to be eminent and humble to be great and in prosperity and yet to be lowly prosperity and gifts are a snare to many it had been advantage to many they had never had them considering how they have been abused by their pride and other corruptions 3. Pride is especially incident to Church-men which might be cleared both in the Old and New Testament They are as cities set on an hill Mat. 5. The Church is a mountain that is eminent and Church-governours are eminent above others and therefore liable to maniest tentations being about the most eminent things the devil setteth on them most knowing what advantage he hath when he hath gained ground among them and Christ had to do even with His Disciples in this Matth. 18. vers 20.4 It is a great plague and judgement and bringeth great hurt to the Church when this fire of pride and contention entereth and kindleth among the Officers of the Church it spreadeth marretâ— and corrupteth all it is the rise of much ill and abusing of the power that God hath given Diotrephes loving the preeminencie put all in confusion it began soon in Iohn's dayes 3 Epist. Ioh. and it is opposed to receiving of the Gospel and accounting of the Apostles This is no matter of laughing to you however ye look upon it as if ye were not concerned no it is your plague as if a firy mountain were tumbled-over on you This should make us all respect unity and peace in the Church and watch against pride and contention that marreth it 5. There are four ills in this text that follow on pride and contention among Church-men 1. It weakeneth and bringeth down Church-authority when this mountain taketh fire it falleth 2. It spreadeth infecteth and kindleth others it goeth among the people I am of Paul and I 'am of Apollos and they become carnall and factious 1 Cor. 1.12 and 3.1 2. and the life of Religion is eaten out amongst them seing from the Priests profanenesse spreadeth through the whole land Ier. 23. and so do pride and contention kindle the Officers and the whole Church will be in a fire If we looked on it rightly we would think the rise of contention a terrible plague and people would beware of adding fewell to this fire and labour by all means to quench it because it is hard to know where it may end 3. It corrupteth all first the Doctrine secondly the Practice thirdly Discipline and Order and then cometh confusion and every evil work 4. Many are stumbled and Spiritually slain when these waters become bloud so that corrupting of Government and Governours is no small judgement whereby we may know why Satan aimeth so much at this and why we ought to be the more watchfull against it 6. This plague or stroak on the Church doth often accompany a spirit of error and defection partly succeeding it partly going before it either causally inferred or at least occasioned or in Gods righteous judgement trysted with it that the triall may have the greater extent and efficacie to discover many Hypocrites and rotten Professours Tremble to think on it and adore Gods holy Justice in the measure it is met out to us in our time when the outward mean of Discipline and Government is so weakened there had need to be the more watchfulnesse and dependencie on God to be helped and sustained by Him when outward means are not so frequent nor in such vigour as they wont to be LECTURE IIII. Vers. 10. And the third Angel sounded and there fell a great Star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the Star is called Worm-wood and the third part of the waters became wormwood and many men died of the waters because they were made bitter THe Church being before defaced by grosse Hereticks and Errours and kindled within by pride and contention for the Government amongst its Governours is now set upon by an other mean the rivers and fountains that were a little clear before and these streams whereby the waters of life were conveied are made biter and in stead of life they convey death by being now corrupted In this trumpet we are to consider these three 1. The judgement or ill that followed the Angels sounding 2. The cause I mean the instrumentall cause or rise of it whence it flowed 3. The effects of it 1. The judgement or ill is The corrupting of a third part of the waters fountains and rivers By fountains and rivers which are the object are understood the Doctrines of the Gospel or the Covenant of Grace and Christs Offices and the way of conveying and communicating the same to sinners by the Ordinances of the visible Church called the wells of salvation Isa. 12.3 and called springs or well-springs which God hath placed in His Church and which are no where else Psal. 87. ult because thâ—â—â— and by it the righteousnesse of God is revealed from Faith to Faith Rom. 1.17 And in Eâ—ekiâ—ls vision these waters are said to stream and flow from under the altar and out of the Sanctuary Ezek. 47.1 c. and may well be compared to fountains as the Church is called Cant. 4. A spring shut up a fountain sealed and a fountain of Gardens because of these waters springing in it and because of the nature of them which is clear single sweet and refreshing as usefull and necessary to spiritual life as waters are to the bodily and as having that use in the religious world which this is which waters have in the naturall and also in respect of the manner of dispensing Grace in the Gospel so largely and so freely wherefore it is compared to an open fountain to all Nations Zech. 13.1 and so frequently folks are invited to drink freely Isa. 55.1 and Rovel 22.17 and to wash By rivers we understand the preaching and dispensing of this Gospel whereby it is holden forth and as it were floweth to others which two are often put together when the spreading of the Gospel is prophesied of I will open rivers in the wildernesse and fountains in the deserâ— Isa. 41.17.18 probably referring to the spreading of the Gospel amongst the Gentiles so corrupting of this word is compared to mixing of liquor with something that is not of its kind nor so good as Vintners do adulterat wine 2 Cor. 2.17 opposit to the single and pure preaching of Christ which Paul used 2. The instrumentall cause of this which maketh the waters bitter is set out three wayes 1. It is more generally called a Star and a great Star burning like a lamp 2. It is shown from whence this Star fell 3. And
who is not properly sent but sendeth from the pit 2. It holdeth forth an eminent trusty and singular messenger of that Kingdom therefore called by way of eminency the Angel of the bottomlesse pit and therefore cannot be applied to ordinary false Teachers In a word he is the same Star that fell from Heaven vers 1. and got the key of the bottomlesse pit and the same beast mentioned Chap. 13. to whom the Dragon doth especially give his power and commission as his great Deputy and Vicar in the backslidden Church and therefore he is said 2 Thess. 2. to come after the working of Satan c. 3. This King is described from his name which is set down both in Hebrew and Greek Abaddon and Apollyon a name suitable to such a King and Kingdom His name in both signifieth a destroyer or to destroy partly because actively he destroyeth and partly because he is to be destroyed It is set down both in Hebrew and Greek Because 1. he usurpeth over all the Church and proveth a destroyer both to Iews and Greeks 2. Because in due time he is to be destroyed by both as we will see on Chap. 16. and 19. and also because the Lord would have him known to be so both by Iews and Greeks as Pilate caused write the title above Christ in diverse languages Our blessed Lord Jesus had two names one Iesus in Hebrew and Christ in Greek both which hold Him forth to be a Saviour This King will be satisfied with no less honour and extent of government yet is described by these titles to be of a quite contrary nature It is not to be thought that this King should assume such an odious title or that any such should be attributed to him by his followers but that indeed he shall be such as this title describeth that is a most horrible waster and destroyer of the Church of Christ. This all alongst is applicable to the papall Kingdom whereof the Pope is head unto which shortly we have hinted the application of it which standeth sure upon the preceeding grounds and suppositions For further confirming whereof we shall 1. in few words resume some generall properties of and considerations concerning this plague here described 2. We shall lay down a little view of the publick rise progresse nature c. of the papall Kingdom from which two we shall leave the application by way of conclusion to be gathered 1. The object of this plague is the visible Church and hypocriticall Professours in it who are not appointed and marked for eternal life It is the same Christian world and light of Ordinances which is darkened and destroyed by it which was weakened by the former trumpets 2. The nature of it is Spirituall corrupting the Ordinances of Spiritual life and bringing with it destruction to immortall souls 3. The extent of it is universall over the face of the whole visible Church the actors in it are Church-men once by their places having Power and Authority in the Church of Christ. In time it breaketh out in a Spirituall Kingdom and Hierarchie and upon a pretended Ecclesiastick account assuming great Power and Authority it doth breed and is supported by swarmes of Church-officers the time of its publick appearing to be a Kingdom in an established form will be found to be about the year 600. for it followeth immediately the fourth trumpet which continued the story of that time and doth immediately preceed the rise of the Mahometans which from the 700. year forward is at an height and groweth as the exposition of the following trumpet will clear This plague carrieth alongst with it much corrupt Doctrine yea bringeth again Idolatry into the Christian Church as we will see in the close of this Chapter and especially such corrupt Doctrine as overturneth the comfortable and quieting grounds of the Gospel it bringeth also to the world great store of new created orders for promoving these Doctrines and supporting that Kingdom who both by covered subtilty and violence carrie on their designs and many such other particulars Now for the second thing propounded if we will take a view of the papall Kingdom What will we misse That it is a Kingdom under one absolute Monarch with most illimited power having dominion over the Church being begun and carried on by Church-men having corrupted the Doctrine of the Gospel and brought Idolatry again into the Church are all evident I shall instance but these three particulars 1. The nature of the Doctrine and errors brought-in by them which though exceeding agreeable to nature yet exceeding opposit to the way of Grace and therefore cannot but necessarily and natively be destructive to the solid consolation of souls and beget fearfull horrour in the hearts and consciences of poor sinners so that sometimes the greatest promotters of them have been forced to abandon these principles under challenges and their greatest disputants are constrained to acknowledge this we have one instance in Bellar. de justif lib. 3. cap. 7. who after his long dispute of indulgences merit of works c. seeketh to sum up in all in three assertions The first whereof attributeth merit unto works the second alloweth men to confide in their own merits yet as distrusting this foundation so largely contended for he addeth a third proposition propter incertitudinem propriae iustitia periculum inanâ— gloriae tutissimum est fiduciam totam in sola Dei misericordia benigâ—itate reponere So that in end for uncertainty of mans proper righteousnesse and hazard of vain glory he accounteth it most safe to place our whole confidence in the mercy and goodnesse of God allâ—nerly and giveth this reason if man hath no merit saith he he should not confide if he hath which yet is uncertain it is no hurt or losse to flee only to Gods mercy In which one assertion we may see 1. The uncomfortablnesse of that Doctrine of merit that can never comfort solidly because at the best it is uncertain 2. We may see the hazard of it to foster pride and vain glory 3. We may see the disquietnesse of it by which sinners can never be secure till they have fully renounced it Suarez also doth homologate Bellarmin in this And yet this Doctrine of merit is a prime fundamentall tenent of that Church but hath often disappointed the defenders of it when they had most need of comfort and hath made them prize the Doctrine of Faith in Christ Jesus in their death who often thought it absurd in their life as particularly is written of Charles the fifth after his laying by of publick things in the world and his retiring of himself to a Monasterie The second instance is in the abundance and variety of their Religious orders as they are called which take up a main part of the description of this Kingdom there is at least thirty five orders reckoned each whereof for the most part will comprehend many thousands beside their Bishops and other members of
prophet and blasphemously applied some Scriptures to that purpose he alleageth that his writings to wit what he calleth his Alfurca and Alcoran were given him from heaven and are without error and therefore joyneth the Old Testament the Gospel and the Alcoran together he denieth the necessity of signs and wonders but that the refusers of the Alcoran are to be persecuted with the sword and yet that no man is to be persecuted for his Religion To the receivers of the Alcoran be promiseth many great things and asserteth it to be confirmed by many victories from the Lord he asserteth One only true God and denieth the Trinity of Persons and absurdly asserteth a twofold personality of the God-head he is against all Idols and Images and alleageth himself to be specially commissionated against Idol-worship and it may be that God having purposed him indeed to scourge that sin hath also wisely ordered that partly to make him the more instrumentall in pursuing that sin partly the more to convince and shame Christians that should be addicted to it These things and such like may be more fully gathered from the Alcoran it self and these who write of it This is certain that his monstrous absurdities became taking to many and he himself to have great temporall power especially on this occasion Heraclius the Emperour in his wars against the Persians had a considerable Army of Arabians in his service who being dimitted after the war with reproachfull speeches from their Officers in stead of pay did fall to mutiny Upon these this Mahomet so insinuated himself that he was received to be their head from this came the name of Saracens for these Arabians being indeed Ishmaelits and Hagarens but accounting it a reproach to be descended of the bond-woman Hagar to hide that they claimed title to Sarah and so assumed her name after this Mahomet and they having prevailed in Arabia and settled in Mecha for a time he left it and invading Syria settled the head of their dominion in Damascus From this forward they speedily prevailed and did overrun many Kingdoms under the name of Saracens yet were restrained from having footting in Europe till after the Turks victory over them they became of one Religion under one head for the further strengthening of their union Since that time their dominion hath mightily encreased under the name of Turks so that now they are not restrained in the east as formerly but do possesse almost all the Grecian Empire and parts of the western Empire also yet have been keeped from overrunning Italy it being like that these are not to be made use of by the Lord for that peice of service of darkening the Throne of the beast which is reserved for another time If it should be objected here against this application that these eastern parts of the Empire over which the Turk hath prevailed are such as have been least submissive to the Pope and therefore this plague of the Turks may rather be looked on as a judgement on them for breaking unity with him than as a plague upon him Ans. This is indeed harped upon by some of the Papists particularly by Bellarmin is his preface ad libros de Pontifice But will be clear by considering 1. That once these Churches were professedly for the generality of them under him the whole Christian world being admirers and worshippers of the beast Chap. 13.8 and subject to the Pope as they themselves used to boast Now there being so many Christians destroyed by the Turks it must either infer a great destruction to be upon the Popish Kingdom or it must be said that a third part of the Christian world did not belong to him which they will not willingly grant 2. Suppose there was a withdrawing from his usurpation in part yet these same Churches being once infected with idolatry error and superstition by the Bishops of Rome did still retain that leaven till this jugement came upon them and so in plaguing them for these evils God gave warning to others lying in that same guilt And that it pleased the Lord to begin with these eastern Churches rather than others these reasons may be given 1. Because he was not by these hands to overturn the beasts throne but was to reserve a two part of that Kingdom for other wise ends afterward Therefore this west part of the world is not first begun at 2. In these eastern Churches Antichrists Kingdom and his corruptions had been most freely testified against and opposed which made their guiltinesse of after yeelding to be the more inexcusable and ripe for judgment 3. By scourging them first who seemed least accessorie to the guilt the Lord would evidence how displeasing any part of it is to Him and the more to convince others who were deeper therein and it is agreeable to this that these plagued here are only charged with such corruptions and sins of the Church of Rome as these Churches were guilty of and the two part now reserved and after plagued by the vials are beside these charged with worshipping the beast and having his mark Chap. 16.2 as if these did go a further length in the acknowledging of the absolutenesse of the Pope than this third part who are at the first reckoned with did in that particular though in the same guilt in respect of other corruptions But lastly it is clear that by this Turkish dominion a great part of the Romish power is ecclipsed and many of all orders who had their dependance upon the Pope alone were destroyed whereof the war called the holy war is an evidence besides the overthrow of many Kingdoms Armies and Towns who did directly own the Pope and did not want his Holinesse encouragement and benediction with many consecrated Crosses Swords Banners and the like as pledges thereof yea not long before the ruine of that eastern Empire diverse of the Emperours thereof came purposly to be crowned at Rome as acknowledging their dignity of the Pope and Anno 1274. Michael Emperour of Constantinople promised to Pope Gregorie the tenth the obedience of all the Grecian Churches upon which grounds it is evident that we may warrantably say that the tyranny of the Turks hath been a great plague to the Romish Ecclesiastick Kingdom and that these who were destroyed by them were generally accessory to the guilt of their corruptions Concerning the Idolatry of the Church of Rome IT may be of great concernment and possibly of more difficulty to clear this that the Church of Rome by their worshipping of Images relicts and such like even though they intend the worshipping of the true God are yet notwithstanding really guilty of idolatry and though it be not pertinent for this place to insist in it by a long digression yet considering of what concernment it is for the clearing of this prophesie and for warranting the application thereof to the Church of Rome both in this Chapter and in many Chapters following we think it necessary to lay
Reformation no such gift of prophesie or Prophets to be expected or admitted who may adde any new truth to the Word or command any new duty contrary to it by arrogating to themselves or imposing something as duty on others which the Morall grounds of the Word do not allow of and it is confirmed by this that we are commanded to try the Spirits and even the Revelations of the extraordinary Prophets 1 Corinth 14. were to be tried and judged which can be by no rule but by the Word It followeth therefore that no Revelation containing any thing contrary to the Word is to be admitted or received as from the Spirit of the Lord. Assert 2. Yet is it not altogether to be denied but that the Lord may in particulars of the last kind sometimes reveal himself to some by foretelling events before they come such as the famine that Agabus foretold of or Pauls imprisonment were of such the story of the Martyrs and Saints do sometime make mention and particularly Athanasius is often advertised of hazards as is recorded and in their verity cannot be denied and of this sort there were many at the reviving of the light of the Gospel who by foretelling of particular events were famous as Iohn Husse his foretelling within an hundreth years after him to follow the outbreaking of Reformation such it is like was Hieronymus Savonarola who was burnt by the Pope not as was pretended for foretelling of events as they imputed to him by unlawfull means but for faithfull reproving of his faults as he is described by Philip de Cumius and other Authors of such many were in this Land as Master Wishart Master Knox Master Welch Master Davidson c. And this cannot be said altogether to be made void for although God hath now closed the Canon of the Scripture yet that He should be restrained in His freedom from manifesting of Himself thus there is no convincing ground to bear it out especially when experience hath often proven the contrary in the most holy men Yet 1. this is not habituall or ordinary to any but is singular at some few times and in some few cases 2. Every perswasion of mind before the event come and answerablenesse in it when it cometh will not be sufficient to make it passe for a propheticall foreknowledge more than when in dreams it may often so fall out 3. This will not denominate one to be a Prophet although in some singular events God maketh this use of him Nor 4. can such predictions warrand any to do a thing as a duty which otherwise would not be warrantable unto them 5. There is difference to be put betwixt the simple foretelling of an event which may be of God and a conclusion which may be drawn therefrom this may be of our selves as we may see in the predictions of these Act. 21. who foretold Pauls Imprisonment at Ierusalem yet was not that to divert him from his going there as many collected that therefore was not from God as Pauls pressure in the spirit to go notwithstanding doth clear every such prediction therefore cannot be made a rule of dutie seing the Lord may have other good ends of triall advertisement and confirmation in it And we will not find that any have made use of such particular revelations as from them to presse a dutie upon others that would not otherwise be warrantable although when it concurreth with other grounds it may have its weight for swaying in lawfull things Assert 3. Prophesie taken for an immediate revealing of Gospel Truths and mysteries such as that 1 Cor. 14. and what was frequent in the Apostolick times is now ceased and there is neither such a gift nor such an office 1. There is not such a gift for it is not common to all that are renewed it was not so in the Apostles dayes there were diversities of gifts and this gift is distinguished from saving grace 1 Cor. 12 and 14 c. neither is that particular gift of Prophesie continued for there is no other gift continued as these of healing tongues and interpretations whereby men may come in an immediate way to the exercise of these And 2. experience sheweth that that hath ceased and God calleth men to the use of ordinary means for the attaining of the knowledge of His will and there being now no such gift that will abide triall there is therefore no such office to be pleaded for that followed upon that yet even these Prophets in the matter prophesied by them were to be tried by the Word and judged and in the gift if it were a revelation indeed 1 Cor. 14. Now there being none such who can abide that proof we are not at least without that to acknowledge such a gift or such an office Assert 4. Yet if we take prophesie for the understanding of Gods mind and for attaining to be well acquainted with the mysteries of God by a mediate way yea and that beyond the applied means or to have a gift and capacity for discerning of these things with little pains and that beyond what some others can attain unto by any labour we conceive that in this sense Prophesie and Prophets may be said to be continued in the Church and such God raised up in the time of Reformation men singularily gifted with a Propheticall spirit in this sense which may be the fulfilling of this prophesied of in this Chapter Assert 5. No gift of Prophesie now can warrand one authoritatively to set down his light although it be truth as Canonick Scripture or as of equal authority from it self with the Writings of Moses c. and other Scriptures That in the first Assertion was casten though one by his gift may reason from or genuinly open these Scriptures by writ as by word Assert 6. No gift can warrant one to take on him the office of an authoritative Preacher even though in some particulars Gods mind extraordinarily should be revealed to him for it is not the gift that giveth the authority of an office but Gods authoritative mission otherwise a woman as Philip's daughters might be an Officer in the Church and have publick accesse to preach and teach which yet the New Testament admitteth not even when it speaketh of this gift of Prophesie 1 Cor. 14. and ordereth the practice of extraordinary Prophets there this inhibition is inserted and elsewhere yea even in these primitive times there was a triall of the spirits and gifts by the Prophets before any was to be accounted such beside one may have a particular event revealed to him who yet may be more unacquainted with the mystery of the Gospel than others who by Gods blessing have attained to knowledge in an ordinary way and if it cannot warrand an office to such neither will it do in this case there is now therefore no Prophet by an immediate Call Assert 7. Yet we say that as God by gifts may furnish some in a more than ordinary way so
the Patient except he receive it and it be so prepared as he may not utterly nauseat and loath it so is there often no lesse dexterity called-for in the mannaging and ordering of a fit matter c. and in the choosing of an apposit mids and gaining manner that what is usefull for reproof conviction c. may without prejudice from the way of propounding it be accepted and digested than there is faithfulnesse necessary in aiming at that scope 4. In all this there is much need of singlnesse that the conscience may have a testimony of its aiming allanerly at edification when it is searching to discern what is mainly called-for neither will it be unusefull to observe what Doctrines occur to which of them a door is opened making the enlargement thereof the more easie which of them have the most pertinent uses natively flowing from them This is a main rule to be observed in the making choice of Doctrines and in choosing upon these and the like grounds the conscience may have quietnesse for although they be not sufficient to sway one simply to the choosing of any matter yet where the question is betwixt things equally pertinent and profitable at least where the difference is not so easily discernable they may have weight comparatively to sway to one more than to another and although especially where there is occasion Ministers ought deliberately to choose their purpose and know it is truth even from the place they are to speak of before they go to publick that they may in Faith assert that to be the meaning of the Spirit and with the greater boldnesse go to speak when they are clear of their warrand yet we conceive that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private studie so as to repell every motion that may be suggested to them in the time of delivery in this indeed men had need to be sober and to fear lest in hunting after other Doctrines or by their negligence or presumption needlesly they tempt God by slighting the ordinary means when they may use them much lesse would they accept of every motion of every matter as coming from God to them to be brought forth at such a time for if these motions be dangerous and not alwayes safe in private as was formerly hinted â—uch more have they need to be adverted to in publick before one forbear the following of some digested purpose to insist on some other thing but presently occurring yet where some outward providence changeth the case from what it was in the speakers apprehension before his coming to publick or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at so as if it had offered in private he would have embraced it before some things he had thought of and the matter being such that he is not altogether unacquainted with but hath clearnesse in the thing which is now presented before him if also it hath with it some convincing proof and weighty expression of the thing which is in it self profitable we conceive that that is not altogether to be slighted and neglected but may warrantably and in faith be yeelded unto and embraced as if it had been formerly thought upon especially when the Lord hath been sought in private and diligence hath been used yet it hath there been a restraint as to the Lords furnishing of some apposit message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to publick and then do it and except this were Ministers should never go to publick how ever necessary their Call were till first they had satisfaction about their particular message in private which were too great a limiting of God and unbecoming that dependence which His Ministers ought to have on Him which daily experience doth prove not to be in vain and seing the message must come from the Lord is it not alike as to the thing it self whether He give it in private or in publick neither can this he called a leaning to immediate and extraordinary inspirations because by this there is neither any new Doctrine approven nor any new way of attaining the knowledge of the Lords minde commended but only this that Truths mediately revealed in the Word and upon the matter known to the Preacher with the grounds and the reasons thereof may be sometimes brought into the mind of the Preacher in publick which he did not think of in private yet when presented to him they are in themselves as clear to him to be the truth and able to bide the triall of the Word and also fit and apposit for his present purpose as much and it may be more than what he had thought of in private and can he be denied freedom now to choose to insist on these which he would have accounted a favour to have had presented to him in his secret Chamber Sometimes also the Lord will think meer that the Minister prosecute some point in its application beyond what he purposed in his private thoughts and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary and furnish him with expressions suitable for the following thereof and shall he straiten his own liberty which all Ministers are to pray for and shun the pressing of that which is profitable upon his Hearers even when he is fitted for it because that was not presented to him in private It cannot give him peace to despise that motion when the judgement is convinced of the soundnesse and edifyingnesse thereof for in such things as are most profitable to people and which therefore the spirit doth suggest there is to the intelligent Minister an unquestionablenesse and the question is not here whether such a thing be truth or not for we suppose that it is obvious and if it be not so there is then good ground to lay it by till in a due way it may be tried for it is not like that at such a time the holy Ghost will propound matter which is debatable to be the subject of a Ministers present message for the edifying of people but the question is whether the bringing forth of this truth now presented the reproving of this sin the pressing of this dutie c. be pertinent and may not more usefully be brought forth at this time than suppressed we conceive there can be no such difficulty here in this but the decision thereof may be easie Sometimes also a matter studied may in the Lords wisdom be forgotten and some other profitable matter offered in the room thereof by which He sometimes necessitateth the insisting on this which may be by His blessing more usefull than the other It is recorded of Augustine by Poss. in his life that being extraordinarily cutted short in his memory from his
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
doth immediately succeed to that time and that the vials which begin to be powred out upon the Kingdom of the beast do immediately follow this his height and begin the change which doth also evidence that this change must be reckoned from the begun fall of Antichrist and so consequently his height and dominion during these fourty and two moneths must be antecedent to this 2. For its rise we will find it immediately to follow upon the back of the Heathenish persecution under the seals and to be reckoned from the sixth seal as immediately knit to it for this trial of the Church during these fourty and two moneths under and by Antichrist doth begin with the trumpets and immediately succeedeth to the former trial she had by Heathenish persecution Therefore during the sixth seal before the seventh be opened Chap. 7. provision is made against Antichrist by sealing the Elect as it were marking and setting a part some few to be keeped clean from his corruption which sealing being especially against Antichrist and so sollicitously to be gone about before the seventh seal be opened or any of the trumpets found it doth evince this that we are to reckon the beasts rise and so the beginning of these fourty and two moneths from the close of the sixth seal and opening of the seventh or a little before it doth also confirm this that the beast and the number sealed Chap. 7. in reference to him are wholly contemporarie but that sealing contemporateth with the beginning of the seventh seal which succeedeth to the sixth and continueth with the beast to the end of the sixth trumpet as that Learned Author Mede part 2. Synchron 1. doth demonstrate Again the same thing is clear from Chap. 12. for the Churches flying to the wilderness and continuing there for 1260. dayes is the very same trial having the same rise and close with the beasts dominion and the Prophets prophesying in sackcloth Now from vers 6. and 14. being compared with what goeth before we will find that immediately this flying of the Church to the wildernesse is upon the back of the Heathenish persecution and the Dragons waiting to devour her and immediately she getteth civil Authority on her side From which grounds we gather 1. That the close of these fourty and two moneths of Antichrists absolute tyrannie will fall in Anno 1559. or thereby in which year by publick Authority in a Diet of the Empire at Ausburg the liberty of Reformation and Religion was established and the free profession thereof without any prejudice to mens estates or civil priviledges was enacted for though before that time Religion was practised in many places of the Empire and other Kingdoms of the world yet was there immediatly before that so great an eclipse in Germany England and other places that we cannot reckon the witnesses to have ascended to Heaven before this 2. Neither before this time was there publick Authority for the profession of Religion but profession was a crime mens liberty and priviledges were restrained by it the Protestant Princes Commissioners were not admitted to the Councel of the Imperiall Chamber which after that this pacification was concluded by Ferdinand was remeaded Again it is most usuall to count the change of periods in the visible Church by the change of events in the Empire and also to account these from its authoritative conclusions as we will see in the close of the first period of Heathenish persecution and Satans casting from Heaven reckoned Chap. 12. following Beside it is not inconsiderable that about this time Religion was again established in Britain by Queen Elizabeths coming to the Crown Queen Marie having begun her reign Anno 1554. and continuing in it for five years and some odd moneths died the same year Also it was revived in Scotland the year before as it was in France at the entry of Charles the ninth his reign Anno 1560. 2. We gather that the rise of this fourty and two moneths reign is to be reckoned from the year three hundred or thereabout when the Heathenish persecution ceased and liberty was brought to Christianity as was formerly cleared Chap. 6. This upon the former grounds must be acquiesced in for timing the rise of the Churches flight and Antichrists under-hand working whatever objection arise from the application it self as being too soon yet that flight of the Churches being the second period of her condition and succeeding immediately to the first must be contemporated with the trumpets And now having thus fixed its rise and close we may gather the duration thereof which being supposed to be from Anno 300. or thereabout to Anno 1560. or thereabout it will extend in whole to us to 1260. years And although at first we did not think it convincing to build the account of so many years upon the number of so many dayes for the reasons formerly mentioned yet considering that this definit number is five times mentioned under the same exact account though in diverse expressions which seemeth purposly to point out one particular definit number beside others and considering that the event answereth this or cometh neer to it upon the former suppositions We think in this place it is not unsafe to account dayes for years seing by the former characters of its rise and close it is indeed found to comprehend so many years And although at first as is said we durst not lay the weight of this simply upon the number of dayes yet being expounded materially by these foresaid characters to signifie so many years as that is more plainly interpreted Ezek. 4. we think it is not unsafe to yeeld to the light of the former reasons in this beyond what at the entry we were convinced of that the time is definit here as also in any other place where the like grounds can be given from the Text for demonstrating of the time without laying the weight upon the particular number alone There are two objections to be removed Object 1. That this reckoning seemeth to begin the Kingdom of Antichrist too soon while the Church enjoyed great outward liberty and much purity also And therefore it cannot be said that she was tread upon or did flee while she continued to be in so good a condition Answ. This objection doth not arise from the Text but from the seeming difference of the event in the application and if it appear by the series of this prophesie that the Church is no sooner delivered from Heathenish persecution but she fleeth to the wildernesse and hath wings given her for that end There is no seeming reason can have weight against that 2. In the Scripture periods of time are counted from the main or last part of them as when it is said to Abraham Gen. 15.13 four hundred years thy children shall be strangers in a land that is not theirs and shall be afflicted four hundred years yet being compared with other Scriptures we will that the continuance of the children of
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru◠de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu◠de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
canon of the Masse and repeat Christs words in any language the other five Sacraments they expunge The third sort of errors about the customes of the Church are in generall that what they read not in the Gospel they reject as festum luminum palmarum c. festa Sanctorum the adoration of the crosse and use to work quietly on the feast dayes All consecrations and benedictions of candles fleshes palmes fire wax agui paschatis and such numbered there are derided by them that prayers are not of more worth in a consecrated Church than in another place they called Images and Pictures Idolatry and many such like they reject Indulgences Peregrinations Soul-masses of the dead Reliques visiting of Sepulchers c. are in nothing profitable for souls but for gain to the Clergie When he hath laid down all these he giveth this for the reason of them because saith he they denie Purgatorie saying there are but two wayes one of the Elect to Heaven another of the damned to hell and where the tree falleth there it will ly and that all sin is mortall He addeth in the close these three errors to them 1. In that they would not swear though some of them would do it when they were constrained 2. That they condemned all Magistrates and Church-judicatories especially which were for gain 3. All punishment of Malefactors But in these we will find them calumniated for rash swearing only then in common use they abhorred the Magistrates and Clergies practice of that time they condemned but not their places for still they were obedient and that revenge which they did condemn seemeth to be the rigour of Church-mens persecution otherwise it is known that themselves used defensive Armes and were in subjection Chap. 7. He characterizeth them how they may be known by their manners saith he and their words their manners are compositi modesti they have no proud cloathing they abstain from merchandize for eschewing of lying swearing and deceits and live on the work of their hands and therefore their Teachers work they multiply not riches but are contented with necessaries they are chast especially Leonistae temperate also they go not to taverns and dauncings and they restrain anger Their words are precise and modest they eschew scurrility and detraction and lightnesse in word and lying and swearing they account Veré and Certè to be oaths c. These seem not to be hereticall characters Yet Chap. 10. they are four wayes to be punished 1. To be excommunicated 2. To be deposed from whatever dignity Civil or Ecclesiastick 3. Militari persecutione and manu armata all that they have are to be taken from them If they turn their goods are not to be restored except on grace And lastly if they have vassals they are loosed from their obedience if they be under Superiours their Superiours are to persecute them under pain of excommunication and having their Subjects absolved from their obedience to them and their lands are to be given to and may be occupied by the Catholicks and for these he citeth many decrees of Popes yea the sons and the children of their favourers are not to be admitted to any office as the decree that is at length set down there doth bear In the other Treatises the same things are insisted on that they derived their originall from the Apostles and said that the Church had begun to make defection in the dayes of Sylvester and in a word that they disclaimed the present Church of Rome and said they were few that would go to Heaven and though they mention community of goods and impute that to them yet story is clear that they had their own distinction in their possessions and riches c. Again if we consider what the famous Thuan whose testimonie cannot be refused being a popish President at Paris of great esteem doth write of them in the sixth book of his histories we will find first that he deriveth these at Merindol and other places formerly mentioned from the old stock of these Waldenses to whom he attributeth out of old Authors particularly one Perpinianus who was an inquisitor in them these tenets 1. That the Church of Rome was the Babylonish whore because she had forsaken the Faith of Christ that therefore the Pope and Bishops who sustained her were not to be obeyed that the Monastick life was a corruption of the Church that the orders of their Clergie were marks of the beast mentioned in the Revelations that the fire of Purgatorie worshipping of Saints Purgatory sacrifices for the dead and such like were inventions of the devil to these saith he their certain Doctrines some others were without ground added and imputed to them he meaning Waldus left his own Country and settled in Bohem where to this day these who embrace his doctrine are called Picards he had a companion one Arnoldus who taking another way by Alba Augusta descended towards Tholouse for which cause these that followed him were called Albigenses or Cathari unto whom saith he these in England who are called Puritans are answerable he doth also shew how when Cassianus minded to extirpate these at Merindol Alentus a noble man who was also a good man and learned did disswade him from it because they were diligent worshippers of God obedient to Magistrates and no wayes guilty of the grosse things imputed to them whereupon enquiry was made in their lives that the King might be certified of the truth therof which he compriseth in this sum That these whow ere called Waldenses 300. years before that had gotten the possession of some barren parts which by diligence they had made fruitfull they were patient to labour abhorring strifes towards the poor liberall in paying tribute to their Princes and giving their Landlords what was due exceeding faithfull assiduous in the worshipping of God by Prayers and innocencie of manners again that rarely they entered the Temples of Saints except for their affairs of merchandize or other bussinesse they were out of their own bounds and when they entered they did not fall down before the Images nor offer wax candles nor any gifts to them nor did entreat the Priest to sacrifice for them nor did they sign their foreheads with the crosse as the manner of others is when it thundereth they sprinkle not themselves with holy water but direct Prayers to God they go not for Religions sake to Peregrinations nor discover they themselves before these Images of the crosse as they go they perform their holy things in another manner and in the vulgar tongue and lastly they give no honour to the Pope nor Bishops but do choose some of their own number for Pastors and Teachers This is the sum of that which was sent to Francis the first after this saith he two Commissioners were sent from them to the Parliament at Aixe to whom they gave a confession of their faith agreeing almost with the Doctrine of Luther This was sent to King Francis who
corrupt these and would neither amend them themselves nor suffer others to do so and this separation is necessary and called for by that command Come out of her my people Chap. 18 and without this there had been no communion kept with that which was the true Church of God who although for a time she did live in that Babylonish captivity was yet never of that communion and both these to wit that there were ever some such who kept the foundation and did reject the Popish inventions and that they in so far joyned not with them and so had not fellowship with Antichrist and his works of darknesse but did reprove them we suppose is clear from what is already said Neither ought the Papists to think this strange that we apply such distinctions to the Church under the true Antichrist considering that they use the same in reference to the time of their forged Antichrist who say they shall overrun the Church and by Idolatries and violence cover the face thereof yet shall there be a true Church who shall not be locally seperated from Him and His followers but in respect of their adhereing to the former purity and so by them the question where the true Church during that time is to be is answered thus It is under Antichrist but not of that defection His Church is the company of these that shall not decline from their former purity the true Church are the few here and there that shall retain it And thus generally they expound the woman fleeing Chap. 12. which to them also belongeth to that time to be no locall mutation of the Church but a decay of her conspicuousnesse and beauty by the defection of the great part and the overspreading of Antichristianisme and the Remists do illustrate it thus that as now in England the Church may be said to be fled in respect of what it was and the publick face of things yet as there are in it many true professors who are not of that Church but adhere to the Romish So say they will it be in Antichrists time and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all The second objection may be cleared also from what is said That we have not our Ministrie and Ordination from Antichrist more than we have the Word and Sacraments from him although through their hands the Lord did conveigh them to us but we have these from the Lord whose Ordinances they are and to whom we are obliged for purging them from antichristian corruptions and transmitting them pure to us which Antichrist would never have done Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign considering that there were such even in his time Now we must either deny that any such were during that long time which is absurd and contrary the scope here or we must say that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist as we through Gods goodnesse have them now and not to be obliged to him for them or not to have them derived from him Than it was to the Ministers and Church that lived while he was in his height For if we say that their Ordination and Ordinances were antichristian then shall we have no Christian Church if we say they were Christian though sometimes coming through impure hands because they separated what was antichristian from them so that may be said here also and so it is We therefore apply these distinctions here and say that we may consider our Ordination materially in it self or complexly in respect of its additionals and the former Church in respect of the multitude who declined or the few that keeped their garments and were not antichristian If we consider Ordination and Ordinances materially so we have them from the true Church and Prophets that were during Antichrists reign and our Church succeedeth them and although it descend by the Church under Antichrist yet is not antichristian more than she was antichristian as is said Again if we consider Ordination complexly in which sense only it is antichristian so we have not Ordination derived to us from her because we have none such at all It is not enough to make Ordination and Ordinances antichristian that they be so or by such transmitted as the former instance of the Church in that time and what is formerly said doth clear but that they be transmitted as such complexly Now these are not as such transmitted to us Therefore cannot be called antichristian Beside this we may draw some conclusions from this Song the first whereof is this That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world but is concomitant with it yea is a manifest proof of it and a great ground of rejoycing to Gods people and of praise to Him For clearing and confirming whereof we may consider 1. That by Nations and Kingdoms here is meaned the generality and body of such Kingdoms and Nations 2. That by being the Lords here is meaned a speciall Church-state and relation which two being made out it will consequently appear that what we call a Nationall Church which is the combination of a Nation as one unto God doth well suit the time of Antichrists fall and of the Gospels flourishing The first to wit that by Kingdoms here or Nations Chap. 15.4 are not to be understood some few of a Kingdom or Nation but the generality and body of them may appear 1. From the scope which clearly is this to set out the largenesse of the extent of the flourishing of the Gospel or the inlargement or wonderfull extent of the Church after Antichrists begun ruine If it were but some few there would be no such ground of praise nor no such difference from what was before even then some of Nations and Kingdoms were the Lords 2. Kingdoms becoming His is to be understood as the like phrases used of Cities and Families their becoming His but that doth import not only some of such a Family or City but the whole or generality of them as instances will clear See what is said of Lydda and Saron Acts 9.35 which certainly is more than can be said of other Cities where yet He might have many therefore it must be so here 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner for this seemeth to relate to the Lords manner of calling the Jewish Nation and as they were His so shall these Nations be His seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords so Israel is called His Nation Isa. 51.4 It is true this will not hold in typicall and ceremoniall things but in things common and essentiall to a Nationall
being exactly conform as was clear in the 8. Chap. doth confirm this The Serpent is said to cast this floud out of his mouth which importeth 1. that the originall of all error is from the devil the father of lies And what kind of waters can these be that proceed out of such a mouth this is to make men loath all declinings from Truth for the devil hath as it were disgorged himself by sending abroad such a thing 2. It importeth a suddennesse in the rise and a vehemencie in the driving on of such errors that he did not only spew these out of his mouth but he did cast them with a kind of violence and force Lastly It sheweth also his malice that throweth such flouds after a fleeing woman This agreeth well also according to the former application under the first four trumpets unto the primitive errors which indeed were like a floud and were most violently carried on to the great hurt of the Church This letteth us see how impetuous error will be for a time and what height in the justice of God it may come unto 3. It is said to be casten after the woman which doth not only import his lavelling it at her and his seeking thereby to infect the Ordinances and the Mother that bringeth forth and the true Spouse of Jesus Christ for the rest of the world he doth not much value them But also it doth import 1. That the woman was moving And 2. that he took the advantage of her moving as it were to carrie her the more easily away before she could settle this is clear from the fourth thing which is his design to wit that he might cause her to be carried away with the floud It is not said that he might drown her with the floud but that with such errors he might drive her from Truth and stedfastnesse therein and carry her away in that floud with the rest of the unstable world and so in a word that he might undo her that she should be no Woman and no Church We conceive the event to be answerable in these two 1. The Church by temporall pomp and grandour and multiplying of ceremonies and such like did begin the flight of the true Church and did someway by that declining obscure her 2. When spirits were grown somewhat carnall and had fallen from their former simplicity then the devil took advantage to raise up abominable errors and did drive them on impetuously intending thereby to destroy all and involve the few that keep their garments clean in these abominations which two are clear in story as hath been formerly said In the 16. vers we have the remedy and covert provided against this storm whereby the devils design is disappointed it is said And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth In the generall this seemeth hard to be expounded or applied yet we must follow the simple scope and strain of the allegorie which is this that as the devil casteth out errors like flouds to carrie away the Church as proper flouds of water do carrie things before them so the Lord doth provide means to drain and drie up these flouds of errors as effectually as the earths opening of its mouth will soon dry up a floud And it being somewhat certain what the flouds are it will be safest to look to the means which in the event were made use of for the restraining of these abominations The verse hath two things 1. The mean or instrument of the womans help and the earth helped the woman 2. There is the manner how the earth administereth this help she openeth her mouth and swalloweth up the floud which the Serpent had cast out of his mouth By earth here we cannot understand the world as contradistinguished from the visible Church because there is no way conceivable of their helping the woman against errors Neither in the event will any thing of that be found Truth for these Goths and Vandals that invaded the Empire did altogether befriend the Arians and were enemies to the pure Church We must then by earth understand the visible Church at that time which was declining from the simplicity of the Gospel and becoming earthly in her services and administrations as we heard Chap. 7. she is called the earth which the wind was to blow upon That it must be so understood here to wit of the declining visible Church as contradistinguished from the pure Members therein these things will clear 1. Because it must necessarily be understood of the visible Church and yet it is expresly contradistinguished from the woman and her seed that comprehendeth the pure Members Therefore by earth here must be understood that part of the visible Church which was declining fast from its purity 2. There is no way of applying of the earths opening its mouth and drinking up of that floud but to understand it of that declining Church as is said 3. The event also will clear it as somewhat was said Chap. 8. and what we may now hint will further evidence Lastly There is no other thing will suit the allegorie as the application will make appear If it be asked how the visible Church can be called the earth during the first four trumpets Answ. 1. We must not have respect only to the first four trumpets but to the whole period of all the six and therefore as the woman is contradistinguished from the visible Church and said to be hid for the space of 1260. dayes because her low condition came to a height in that time though for a time she wanted not liberty even so in opposition to that the declining part of the visible Church during that time is called earth because in that period her earthlinesse came to a height although for a time it was but advancing And upon this ground Antichrist and his followers are said to tread the outter Court Chap. 11.2 3. during all that whole period though for a considerable time he came not to a height And this answer must be admitted otherwise there is no agreeing of these prophesies which speak of the whole period as at its height when notwithstanding they have many degrees to passe before they come to that â— That visible Church may be called the earth because of its earthly pomp and grandour having great titles contests for precedencie ample temporall governments in her officers and such like whereby she looked more earthly-like in her carriage and proceedings than the first primitive Church which appeared clothed with the Sun and in a heavenly frame in the beginning of the Chapter 3. She may be called the earth that helped the woman because of the countenance that oftentimes she had of civil Magistrates and the concurrence that was between the then visible Church and the Magistrates at that time for the suppressing of errors 4. It may be said the earth helped the woman because
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
as between a man and his own wife there is but one Mother bringing forth and all visible Professors who were either liable to Heathenish persecution or antichristian in any part of the world they are Children of this Mother Gal. 4.27 and seed of this one woman which sheweth she must be one all the Prophets and Ministers wherever they serve they feed this one Woman and are appointed for that end as is clear vers 6. all professing Christians who possibly belong to no particular Congregation are of this Church for they are not of any particular Church and yet cannot be without even the visible Church but in that respect have a Mother This Church is the Church that the twelve Apostles and all their successors adorn vers 1. and if that be not there can be no solid exposition of the 11. Chap. and of this neither can the Church be considered in this universall notion as a genus which is but a philosophick notion as one might apply the notion Woman Mother or House to all women mothers and houses because that is a genus including notionally all that kind Nay it must be no universal integral as the world is not a genus to all Nations or persons in it but doth comprehend them all as parts under it self as the whole and it is constituted of all these for all visible Professors are Members of that Church as parts thereof as all men are of the world Beside what sense is it to say that a genus which is an ens rationis should suffer flee be more or lesse visible have seed be fed c. These things prove it clearly to hold out the Catholick visible Church as an integral body and society whereof all particular Professors are parts Neither hath this been accounted strange Doctrine in the Church for before Christ this Church was one and if after His coming her unity were dissolved Then she were not the same Church or Woman but many Churches or Women that one were many the primitive times knew no mids But the Church and these that were without the same who were baptized were added to one Church Acts 2. ult 1 Corinth 12.13 c. And these who were rejected were cast out of this one Church Ioh. 2. Upon this ground all the Apostles but fed one Church when they fed Christs Lambs any where Upon this the generall Councels are founded and there is nothing rifer and more ordinary than such phrases as the unity of the Church the praying for the Church c. renting of the Church persecuting of the Church c. mentioned both among the Fathers and later Divines yet none will think that any particular Church is meaned or that the visible Church is not intended Hence the Novatians Donatists and others of old and the Anabaptists of late have been by all the Orthodox branded with this that they rent and separated from the Church which certainly can be understood of no particular Congregation and how often is the seamless coat of our blessed Lord spoken of thereby to shew how they conceive the unity of the Church visible which ought not to be rent being by Him appointed to be one intire peece yea this form of speach is not abhorred by many judicious men of the congregationall way and judicious Ames whom the Learned Hudson citeth is expresse for a Catholick Church that is integraliter universalis We will find also the most solid writer Cobbet of New England assert it and own that â—s a principle destructive to rule Antipedobaptism Chap. Sect. 5. at the close so doth Cotton Cant. 69. and Robotham appositely maketh the Garden Chap. 6.2 to be the Catholick Church and the Gardens to be particular Churches comprehended under the same and as parts thereof though all these and the Catholick Church be not in themselves different parties but she existeth in them as the world existeth in particular Nations and Persons There is no reason therefore to brand this as a principle of Popery and this being both the universal judgement and practice of all Divines hitherto to account the visible Church to be one The expressions that are in their writings are to be interpreted thereby as being intended against the Popish catholicknesse which we also oppose and the following words in our hands do destroy and they dispute that the Catholick Church is not visible that is either not glorious and of great extent or not of necessity alway to be seen or acknowledged as such Therefore say they she is visibilis though not alway visa but they do not contradict this that the visible Church hath an unity in it and is one body although many of them do account that to be the Church but improperly and the regenerate Elect only properly to be the Church and this is as much against particular Churches as this generall Church because they look upon the invisible Church as that which is the object of many promises applied by Papists to their Catholick or rather their particular Church absurdly and there is odds to say the Catholick Church is visible as they understood it and to say the visible Church is one which is the thing we plead-for 2. We gather that this Catholick Church is the first Church and Fountain from which all particular Churches do flow and of whose nature they do partake for she is the Mother and they are the seed which doth demonstrate the same she is the travailing Woman and they the birth brought forth and exalted and they are Churches as they partake from her and are of that same homogeneous nature with her This first Gospel-church in which the Lord set the Apostles as it were travaileth and begetteth moe and as the Prophet saith Isa. 49.20 when the place of meeting becometh too narrow then is it sub-divided as diverse branches spring from one root and when it encreaseth in number or distance accordingly this springeth out still the broader as branches when they extend themselves from the root or shut forth new branches yet is the root still one or as a familie encreasing must have diverse beds and possibly diverse tables and diverse rooms yet still is the familie one and the mother of the rest so is it here so the root is first and beareth the branches and not the branches the root which would be inferred if particular Churches were first Thus one is entered into the Catholick Church as to the Mother when he may be no member of a particular Church and if we will look at the properties and adjuncts that are attributed to the visible Church they will still agree primarily to the Catholick Church as to have good and bad in her which can hardly be said alway of all particular individuall Congregations and when the Churches condition is reckoned pure or impure quiet or persecuted few or numerous it respecteth principally the Catholick Church and goeth upon consideration thereof which sheweth that the Church so considered is most essentially the
the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et pâ—ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is calâ—fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex â—pare operatoâ— or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be noâ— occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 justâ—â— Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles
but by merit and that by their own proper merit therefore even these who are justified by this first Grace must go about the works of holinesse as the account upon which they must attain heaven even as Adam was to have done for life if he had stood in his innocency and in this respect they say that Christ merited to procure Gods promise to give life to our merits and to accept of them not as if His merit concurred therein to make them meritorious but as an universall cause influencing them that they may merit in a more excellent way as Suarez speaketh pag. 488. Therefore he distinguish young ones from others because they are saved by Christ only but saith that no promise doth hold forth the reward to any for Christs merit but for their own pag. 491. In which respect to them Christ hath merited a new Covenant of Works and strength of new to keep the same and they are to stand and fall in the obtaining of life promised according to their own performing of the condition of Works in the use of that first Grace and all that a man hath to ground his expectation of obtaining heaven upon is his conformity to this supposed bargain for which that place Mat. 19. is made use of If thou wilt enter into life In the last place because man can never be accounted perfectly righteous much lesse to merit any thing so long as he hath sin dwelling in him and his actions be defiled with the same Therefore lest their contrivance be marred with this they do account indwelling concupiscence not to be sin against the morall Law and many sins to be veniall and not mortall which therefore do not hinder a persons merit or acceptation nay not their perfection and fulfilling of the Law which they suppose to be possible These are the grounds they lay for the throughing of their Justification and from these they draw severall conclusions that seem contrary as that men may merit encrease and perseverance in Grace and that ex condigno that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfilling of the Law of God that one may supererogate and so that there must be a store-house of satisfactions for though they say one cannot merit for another yet there being a consideration of merit and satisfaction both in all their good Works they may satisfie for another when they do or suffer more than might expiate their own guilt which would therefore be uselesse if it were not to be extended to other Saints as Bellar. feareth not to speak lib. 1. de indulgentiis cap. 4. col 1160. Upon this they found their Indulgences and treasure of Saints merits which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ They assert also as they may well do that this Justification is uncertain to any so that none can conclude whether he be really so or not yea they say that it may be lost and one justified so now may through the want of good works or his sinfulnesse perish or if he be again recovered it must be by absolution and the sacrament of Pennance wherein the first Justification is to be renewed and Grace again to be conferred So that although he get the first Justification by Christs merits only yet may that be fallen from as Adam fell from his Covenant-state if that habituall Grace be not improven in the practice of holy duties This is a short view of their contrivance of the way of Justification which we have laid down out of themselves and have cited Suarez most frequently because he pretendeth to a mid-way in these questions wherein many of their Schoolmen do run into extreams and they want not great confusion differences and contradictions among themselves in many of these tenets so that it is no marvell to find different expressions of their judgement in these things Let us now enquire if according to the former grounds a sinner that is pursued by the Law may with confidence expect to be justified and absolved before the Tribunal of Gods justice and we confidently assert that according to these grounds no flesh living can be justified which this one argument may make out No sinner can expect Justification or pardon of sin but according to the grounds and tearms laid down in the Gospel But this way is not such Ergo c. Or That contrivance of Justification which doth overturn almost fully most if not all the Truths of the Gospel and is utterly inconsistent with the same cannot be the way how a sinner may be justified But this is such c. For making out of this we shall first propose some generall considerations 2. More particularly touch some inconsistencies of the same 3. Remove some objections And 4. resume the conclusion The first generall we propose to be considered is this that the way which God hath laid down in the Gospel for attaining of life by Christ Jesus doth formally differ from that way of attaining life that He propounded to Adam hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture as being different and opposit in respect of the account upon which men were to expect life See Rom. 10.6 7 c. Gal. 3. But this way laid down is in matter and form the same with the Covenant of Works in this respect because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands which these their grounds do confirm 1. That they do compare his working and merit by it to Adams before he fell and supposeth this to succeed now in the room of that as in the forecited Author lib. 12. cap. 19. pag. 487 is clear 2. That they state the tearms of life in these words If thou would enter life keep the commands and cast the labourers to receive their hire Matth. 20. And so from this they say Christs merits have procured the Lords re-entring of a Covenant with us wherein He promiseth happinesse to out working as the condition thereof ibid. pag. 488. and saith there is no promise of the receptation of a sinner but upon this account And 3. that they say the way now to life hath the same threatenings and promises that the first had and so they conclude it is the same with it And although they acknowledge Christ to have merited this promise to be made and this Grace to be given us whereby we may keep it yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof although it shew a different ground upon which it is built and from which it floweth If therefore the Covenants differ and a sinner cannot
by God Himself and this is their advantage that their songs and mirth is communicate to them by God and so cannot be interrupted by the world Then he cometh vers 3. and 4. to describe the Song 1. It is generally the song of Moses that is having the like occasion and subject which he had Exod. 15. 2. It is the song of the Lamb that is such a Song as Christ hath given the occasion of the most cheerfull Song He hath put in our mouth that ever was His Song first because He by furnishing the occasion putteth it in our mouths Psal. 40.3 And secondly by His Spirit He helpeth to sing it Thirdly He is the great subject of it 2. The matter of the Song is more particularly set forth in it self which expresseth three things or three wayes speaketh to the scope 1. By commending these Works of Gods justice and Him the author 2. By shewing the glorious effects of them 3. The speciall cause having influence to produce these effects in all which there is a speciall likenesse to their Song Chap. 11. as was noted there 1. Gods works that is these specially that are hinted at in this type of the vials are called by them great and marvellous 1. Great because no mean power could overturn such an established Kingdom so easily as He did the beasts that is indeed a great work 2. Marvellous breeding admiration even such as should make men and angels admire Gods Wisdom Patience Power Justice c. that suffered this beast to thrive so long and now in his height taketh such order with him Therefore an epithete suitable to this work is given to God Lord God Almighty because in this great work omnipotencie manifesteth it self and that it was done by Him who could do whatsoever He pleaseth So in this they ascribe the Power to God and commend His works They add just and true are thy wayes two other epithetes 1. Iust for it was well deserved there was no wrong done to the beast by any of these vials 2. True i.e. conform in all things to Thy promises made to Thy people and threatnings against Thy enemies It is not works in particular but wayes that are commended that is all the strain of Thy proceeding since the beginning is just and true even as this so they take occasion from the particular to blesse God for all the way of His providence in all things Thus these who pray for Antichrists ruine Chap. 14. do now praise The name they ascribe to God is suitable Thou King of Saints who by Thy just way deserveth to be called so He is King of Saints 1. Because He loveth holinesse and these that are so 2. Because He defendeth them and opposeth their enemies and the enemies of holinesse as here He hath made it appear so that though He be King over all the world yet He hath a speciall dominion over and singular care of Saints and these who are Godly Psal. 4. He setteth them apart for Himself and this title hath a kindly claim unto God in the bosome of it as well as it sheweth what a holy King He is who in His Soveraignty will acknowledge no proper subjects but Saints Hence here He is King of Saints whereas Ier. 10.7 He is King of Nations because there it is a fruit of common providence that He is commended from as the giving of rain here it is a peculiar appearing for and owning of His Church expressing not only power but holinesse in His way and that in a speciall manner This commendation is amplified in the effects vers 4. setting out wonderfully their heightening of these wonderfull works of God in two expressions having every one of them their reasons First Who will not or shall not fear thee were Thou and Thy works well known are there any so brutish or stupid but they must needs praise and fear Thee and glorifie Thy Name and think much of Thee they do not declare the event that every one de facto shall do so but de jure they say there is reason it should be so and hope that now much more of this should be than ever before The reason is for Thou only art holy that is Thou art essentially infinitly and unchangeably holy which no creature is and now by Thy owning of Thy people and executing judgement so justly Thou declareth Thy self to be so yea only so None in all the world could have guided things in such a great confusion so and brought them to such an holy end as we see now Thou hast done before we were in hazard of mistaking Thee who art holy and true Chap. 6. as if Thou had too long delayed it yet now we see that in purest holinesse Thou hast ordered all without any wrong The second expression amplifying the effect is All nations shall worship before thee the reason is for thy judgements are made manifest In a word this glorious work will make way for bringing in Nations to the Church seing by this expression of Thy holinesse Thou hast manifested Thy self a just God and publickly made it appear Thou wilt be avenged upon Antichrist for all his wrongs which hath been formerly obscured but now by taking to Thee Thy great Power as Chap. 11. it is evident And so from such manifestations of the Holinesse and Justice of God in His judgements they argue to the greatnesse of His praise and the enlargement of His Kingdom which cannot but follow on such rare works of Justice seing God is known by the judgements which He executeth Psal. 9. In sum the Song saith God wonderfully judgeth the whore whereupon shall follow enlargement increase and joy to the Church which shall be a ground to them of rendering praise to this purpose though not in these very words to God Which Song would be considered in the matter of it and in the manner wherein exceeding high and heavenly thoughts of God appear in a heart that cannot satisfie it self in praising Him LECTURE II. Vers. 5. And after that I looked and behold the Temple of the Tabernacle of the testimonie in heaven was opened 6. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linen and having their breasts girded with golden girdles 7. And one of the four beasts gave unto the seven Angels seven golden vials full of the wrath of God who liveth for ever and ever 8. And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled THis Chapter as was said containeth the preparation to the prophesie of the seven vials whereby the last wrath of God is fulfilled on the beast and his kingdom The more generall part of this is past in the preceeding verses These verses do more particularly set forth the preparation in these four 1. in the rise of all which is the
not set down till Chap. 19. when the contrary party against this gathering is expressed and that it is the same gathering appeareth that it is here the day of God there the supper of the great King denoting one singular and eminent overthrow of Gods enemies 3. also that the enemies destroyed there are the same mentioned here to wit Kings and their Armies the beast and false Prophet who are mentioned under the same names in both places to shew the reference of the one to the other and therefore comparing the events with the 19. Chapter it appeareth that the first four Verses contain a desirable event having an accession to the Church in it answerable to which is the praise in the beginning of Chap. 19. the other expresseth a speciall designe of the beast which God disappointeth Chap. 19. last part Who these Kings of the East are by which such an accession is made and ground of joy given to the Church will appear afterward In the words we have 1. the object of this plague the great river Euphrates 2. The effects are more summarily and generally set down in two 1. the effect And 2. the end or use of it vers 12. Then more particularly from vers 13. to 17. In a word there are three notable events holden forth here 1. the Iews conversion under that expression The preparing of the way of the Kings of the East 2. the diminishing of the Turks greatnesse by drying up Euphrates 3. the last expedition of the beast for support of his tottering Kingdom in the rest of the words with its event Chap. 19. This last expedition is either occasioned by the Iews conversion who taking him to be Antichrist joyne with his opposers whereby he is put to see for new friends Or these words may more fully explicate what by anticipation was set down before namely how this river of Euphrates was dried to wit Antichrist being put from Rome by the Western Kings who now hate him he hath recourse to the Turk and possibly by alluring him from what prejudice he may suffer from the Iews rising and greatnesse he getteth him engaged to concur with him and many others also on whom God taketh vengeance when they are gathered together that what concerneth the Iews be not impeded The object is the great river Euphrates which is great and because of that it is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture the river simply Of this Euphrates we heard chap. 9. It runneth through Mesopotamia by or through Babylon it divided Solomons Kingdom from Syria and was a great strength to Babylon and when the Iews were carried captive they were carried beyond the river that is Euphrates therefore it stands now in the way of their returning this here is an impediment of their entry to the Church and of their accesse to help down with Babylon and as once Iordan was dried to make way for them so that impediment is to be removed as if it were by the drying of a river out of their way To take Euphrates literally here will not suit much with the Analogie used in the rest of the vials nor with the scope here that river standeth little in the way of the Iews conversion and the drying of it will be little usefull to the Church it must then be figuratively understood By waters ordinarily in Scripture are understood much people and by Euphrates in particular these people that dwelt about it as Isa. 8.7 the King of Assyria and his Army are called the waters of the river that is of Euphrates because they dwelt about it By the same reason then Euphrates here must be understood the people for the time inhabiting there and because not only in verity of the thing the Turks now possesse that part of the world but also Chap. 9.14 c. of this Book these same people were marked as bound about that river and the loosing of them noted as it were the overflowing of that peoples Dominion like a flood from these parts So there is no people that can be so reasonably understood here as the Turks who were also understood there Chap. 9.14 And this sixth vial mentioning that river hath a speciall relation to the sixth trumpet where it was mentioned before for so the agreement betwixt the trumpets and the vials requireth Beside Euphrates was both the border of the Roman Empire and also of Davids Kingdom though of and within neither but rather an impediment to both so it would seem that no people within the Empire or Church are meaned though such enemies as border with both may be understood The effect is the waters thereof were dried up that is as their Dominion increased by their overflowing under the sixth trumpet so now they decay and diminish and their Empire is abridged by what mean the Lord knoweth But these who before seemed a great river that none could passe now people may crosse it they are brought low for if overflowing signifie victory as Isai. 8.7 then drying up must signifie diminishing as is said The second part of the event setteth forth the end of this to wit that the way of the Kings of the East might be prepared where we are to enquire 1. what these Kings are 2. what this is to prepare their way 3. how the diminishing of the Turkish power doth it By these kings in the East we understand the Iews who being converted unto the faith of Christ are not only Kings as all other Christians are Chap. 1.7 but it seemeth that especially they when the Scripture speaketh of their conversion are called Kings If we will compare vers 21 22 and 23. of Isa. 24. we will find these things clear 1. That when Israel is to be chastened and thereafter restored they are called Kings Vers. 21. for it is they that are after many dayes visited and that is the Iews for no other people are capable of the comfort intended in the promise as Calvin in locum asserteth for it supposeth them once to have been Gods people And 2. for a long time to have been forgotten and what is added of Gods reigning in Sion before his ancients confirmeth this also 2. It is clear that that visitation seemeth to relate to their last calling for it is after many dayes while the whole face of their land is overrun 2. The erecting again of Christs Kingdom amongst them in so glorious a reigne looketh to that time when it shall be most glorious and so at their conversion though in some part it may be fulfilled already under the Gospel as all do grant yet it s higher degree of the Iews re-ingrafting followeth and why may not that ancient priviledged people get names importing a singular respect to them especially considering that God may at their conversion furnish them generally with such spirituall and royall induements that the feeble amongst them may be as David and give also unto them a large outward Dominion Zech. 12. They are called Kings
36. Cajetan Tom. 1. de primatu Rom. Eccles. all of them abusing Scripture to prove that Peter was universall Bishop and that this office is to continue yet for the third that this office belongeth to the Popes of Rome they can say nothing but from such grounds as Bellar. asserteth or at the most as Gregor disp 1. punct 7◠pag. 35 36 37. testimoniis omnium locupletissimis c. for as Cajetan observeth these four things must concur to make out this succession of the Bishop of Rome to Peter 1. That Peter himself was at Rome 2. That he was at it not as Paul was in the capacity of an Apostle but as setled Bishop of that Sea of Rome peculiarly and as head of the Church 3. That Peter lived in that seat and died there 4. That he willed his successors in that particular Sea and Diocess of Rome to be his successors in the headship of the whole Church and so that by his deed he annexed his catholick power unto that particular Sea that whoever should succeed in the one should also be invested with the other beside what is needfull to be cleared concerning every Bishop that he was lawfully chosen that succeeded in that seat Now there is none of these four that is hinted at in Scripture Therefore they come to say as Cajetan ibid. that this is not ex Evangelicâ institutione but attested unto by Peters deed in dying there and confirmed by an history or fable out of Egisippus who saith that Peter going out of Rome to eschew martyrdom did meet Jesus Christ who told Peter that he was going again to Rome to suffer from which Peter drew that Christ willed him to return to die at Rome which he did and from this riseth the strength of all the arguments of Papists for the Bishop of Romes succession to him as builded on a ground of saith because this story holdeth out Peter acted by Christ and it is a tradition confirmed by the Pope as they are alleaged by Greg. de Val. From this unclearnesse it ariseth that it is hotly disputed even amongst the learnedest of the Papists Whether this conclusion that the Pope of Rome necessarily is Peters successor be De jure divino or jure humano Ecclesiastico And Dominicus à Soto in 4. Sent. dist 24. quest 2. others also are of this mind by many reasons asserteth the last And when Greg. de Val. condemneth it he doth it but on these grounds because the Fathers and the Popes have not left that undetermined untill now and that such an opinion as that of Soto doth suppose them to have determined nothing he saith vetus patrum traditio videtur and when it is but videtur in traditions what certainty is there which determination as is said resolveth still on the Pope himself and ye may see more directly this question handled apud Greg. de Val. punct 7. pag. 37 39. where he doth ride the circle clearly Saith he How know we this particular Pope to be Peters successor He answereth by his determinations in faith and manners If secondly it be asked how we know his determinations to be right Ans. Because he hath that priviledge who is Peters successor for Peters successor hath only that power to determine so From which it appeareth that the Authority of this Pope which is pleaded-for as necessary to salvation not being from the Word must be from the pit and yet loose or question this succession and all faileth it is so essentiall a ground of Popery that is thus supported And though there be uncertainty sufficient from unclearnesse in all these four which Cajetan laid down yet if we add a fifth principle of theirs to wit that before we acknowledge the Popes constitutions or the force of his deeds we must know that that particular Bishop of Rome hath lawfully succeeded to Peter for as Gersom saith and Greg. de Val. granteth they supponed this talis Papa ritè successit Petro per electtionem And here the certainty is as Greg. de Val. saith certitudine morali non fidei and as Gersom hoc est humanae cognisione solum cognitum yet if this fail the obedience cannot be claimed because if he be an infidel or woman as once there was as Platina their own writer in vit Iob. 8. testifieth such are incapable of orders or if the election be unlawfull it is null they have no promise of assistance in which cases obedience is not due or if there be a schism as for 70. years there was between two Popes one at Rome and another at Avignion and neither of which had a successor but a third was chosen whiles both these Seas were filled it will still be uncertain in such a case whom to acknowledge or how to account of their determinations while this be cleared so intricate is this great ground of their faith If any should say This succession is but a matter of fact and needeth no more but humane testimonies of histories Ans. It is not questioned only about persons or facts but the ratio why or the fact that maketh Rome have this precedency and if the conclusion be of Faith the premisses that it is drawn from must be so also or if the premisses be humane then they can bear no conclusion of Faith for the conclusion must be suitable to them Again 〈◊〉 is such a fact as groundeth our faith as to them and can any humane storie work a divine Faith such as the History of Moses and the Acts of the Apostles do and therefore if the Storie of that fact in its matter had been of divine Faith necessarily to be believed our Lord would not have neglected it 3. It is such a fact as the clearing whereof groundeth this supream Officer to them and take away that fact and he is away he dependeth so on it and so a Deacon or Pastor shall give more warrant for his place from Scripture than the supream Vicar which is very unsuitable and yet without supposing it their Pope is not Peter's successor Such then as is the proof of the fact such is the ground of this conclusion 4. There being as all the forecited Authors say an identity now between the Bishop of Rome and the Head of the Church that who is the one he necessarily and no other is also the other Then whatever Authority is given for appropriating that priviledge to the Sea of Rome there must be that same Authority for the continued succession of Peter seing they are one and the one descendeth by the other But that being such as is before said necessarily then the succession which is his only and allanerly and hath never been pleaded-for as they say by any other must then be of that same Authority testing on the same grounds of Councels Fathers Popes Customes c. which can never give a divine warrant And whatever be truth of Peters being and dying at Rome which certainly in a great part was fulfilled before
supposeth the overthrow of others We do thus far agree with them that 1. Romes destruction prophesied of here is to come 2. that it shall be great 3. that it shall be by Kings or Governours such as shall then be in Antichrists time Further we may observe from these interpretations 1. What inconsistency there is in them with reason For if all they speak of Antichrist were laid down it would look as if we imputed fables to them 2. With one another each differing opinion strongly confuteth another because none asserteth what is right and it is the strength of the one opinion that the opposit is absurd 3. It is inconsistent with their own way sometimes they take things exceeding literally in darkest prophesies as about the time of Antichrist's continuance sometimes in the interpretation which is plainest they excogitate mysteries as in the exposition of that the heads are seven Kings i.e. say they seven ages and so give a new exposition overturning what the Angel giveth 4. It is inconsistent with the Fathers sometimes they stick to them when they speak of Rome before it become antichristian yet their exposition overturneth many assertions of the Fathers on this Chap. All the reason is because the difficulty is great to grant that this is Rome and yet that the Pope is not Antichrist And indeed that being the scope and intent of this part of the prophesie it is impossible to wave it and not to misse the mark Neither can this confusion and darkness of theirs be any evidence that this Prophesie is not fulfilled that is an unsafe ground to argue from that all Prophesies however formerly dark yet do become clear at their fulfilling which is a main subterfuge of theirs in this case For 1. do we not see the plainest truths of doctrine dark to these whom the God of this world hath blinded 2. Do we not see many Prophesies of Ezekiel Daniel c. which certainly are fulfilled yet to be obscure to many And who will deny but many Prophesies concerning Christs Death Birth and Sufferings c. are clearly fulfilled yet generally to the Jews they are as a sealed book because the vail is not taken off their hearts although the Word be clear 2. Cor. 3. Yea if we look to the strain of this Antichrist all alongst we will see it is still to many as heresie and blasphemy to apply it to him else would so many worship him when this Prophesie concerning his coming is fulfilled and when Babylon is destroyed Chap. 18. yet are there still many that were drunk with its abominations that lament it and Chap. 19. many shall side with the beast even untill the battell of Armageddon make an end of him We ought not therefore to marvell that Antichrist's worshippers discerne not that the Pope is he or that Rome is his seat If they so did then this Prophesie of their admiring of him adhering to him and perishing with him would not have been fulfilled but we would rather acknowledge the justice of God in the thing and observe His truth and omniscience in foretelling it even as the event is found to be Although we have formerly spoken to the many things in the opening of the Chapter yet having proposed their opinions and finding the great weight and stresse to lie in these four 1. If Romes destruction which is threatened here be to be executed by Antichrist or the Kings while they befriend him or if by Antichrists enemies while his kingdom is in destroying 2. Concerning this defection for which Rome is to be destroyed if it be the same very defection whereof Antichrist is the father as it were and here she is to be the mother ver 5. 3. If that defection whereof both are guilty be a falling away from the profession of Christianity to heathenish idolatry refusing worship to the true God or Christ directly and expresly or if it be a defection and corruption in Christianity and such as is consistent with a profession therof 4. If all this defection be to be confined within three years and an halfes continuance which they make the duration of Antichrist and the expiring thereof in Antichrists ruine shall be but fourty and five dayes before the end of the world and Christs second coming or if it shall preceed the end of the world many generations and so to be in the world already and consequently if this Rome as it is to be the whore and the Pope who is present head thereof be Antichrist Seing therefore much weight lieth on these and if one of these pillars be shaken their doctrine concerning Antichrist will ruine We shall therefore shortly propone these assertions or considerations And 1. we say the actors or instruments in this destruction of Rome are not Antichrist or Kings befreinding his way neither is this overturning of Rome an advantage to his kingdom but the actors are opposit to Antichrist though of these who once gave their power to him And this destruction of Rome is a main victory of Christ over the beast for 1. Rome is the seat of this Antichrist as upon the fifth vial Chap. 16. and above in this and in Chap. 18. is shewed and this whore being as it were the adulteresse and Antichrist the adulterer he must certainly have his residence where she dwelleth seing he supporteth this city by dwelling in it even as its greatnesse was supported by the former heads by their dwelling there its overthrow therfore must be near to him It s 2. while these Kings give their power to Antichrist then Rome is in pomp and is supported by him for while he is great she is so too and he is great so long as the Kings give him power Therefore it is not while they continue friends to the beast but when they become enemies 3. This destruction is the prosecution of one of the vials we say the fifth all which pursue the beasts kingdom to destroy it 4. This is marked as a main victory of the Lamb over Antichrist who for a long time had made use of these Kings against him it can be therefore no victory to Antichrist for which the Saints thus rejoyce Chap. 18. 5. Add that Chapter following all Antichrists followers are lamenting and would they lament the destruction of Rome if it were procured by themselves and yet supposing as they do that then Antichrist commandeth all can there be so many Kings and great men c. elsewhere to lament that ruine 6. Could Rome be charged as mother of harlots in the earth and yet to have no share in Antichrists defection yea it is a fountain of it and therefore its ruine must have influence on the weakening of his kingdom 2. We say that the defection whereof Rome is found guilty and wherefore she is thus plagued is the very same with Antichrists which thus appeareth 1. Romes defection is some singular defection very generall and extensive and is everywhere propagated to others Chap. 17.5 6.
and 18.9 But there is no other such apostasie that is universall spoken of in Scripture but Antichrists which singularly is the falling away 2. All the characters of Antichrists defection agree to this Rome 1. She commandeth over Nations so doth he 2. Both spread far and wide 3. Both are guilty of the bloud of Saints and great persecution 4. These who give their power to him commit fornication with her 5. They belong to one time and the beast Antichrist supporteth this city while it is a whore and therefore he must be thought to strengthen her in her whoredoms Beside what was said that Rome is Antichrists seat doth clear this also And wherefore should Rome perish in Antichrists ruine which is carried on principally by the vials Chap. 16. or be lamented by his friends Chap. 18. if she did not partake deeply of his sin neither could she be called the mother of abominations in the earth if yet she should have no hand in Antichrists abominations whereof the world will be guilty at the time of her ruine as the most learned of themselves grant And to what end should there be still such connexion betwixt Rome and Antichrist all alongst if an especiall relation between Rome and that defection were not demonstrated by it 3. We say that this defection whereof Antichrist and Rome are found guilty is not a totall falling from Christianity in the profession of it but such as failing in the matter and corrupting the principal Truths of Christianity shall yet stick boldly to a proud profession of Christianity as claiming a speciall relation to Christ above others for 1. Antichrists defection is such as we shew Chap. 13. and they are one 2. This great Antichrist is some way proportionable to the petty Antichrists that were in Iohn's time and were his fore-runners but these were not simply Heathens but such as under the name of Christianity and pretending to be eminently for it so as to cry down true Apostles did wrong Christ. 3. It is that defection spoken of 2 Thess. 2. which is a giving up to believe lies even while he sitteth in the Temple of God and boasteth of being a prime instrument in the Church 4. His defection is such as was letted by the standing of the heathen Emperours whereas if heathenish Idolatry were his sin Antichrists design had not then been working under ground but had been palpable in them 4. It is observable that when-ever the Scripture speaketh of Antichrists defection it distinguisheth it alway from heathenish idolatry and speaketh of it as of another thing so 2 Thess. 2. Antichrists mysterie of iniquity is opposed to that that was then among Heathens for the time and by comparing the last part of Chap. 12. of this Book with Chap. 13. it will appear that Antichristianity succeedeth to Paganism as a new design of the devils to recover what he lost by the fall of the former Add that here it is called whoredom which supponeth it to be against a marriage-tye Ezek. 16.36 38. which could not otherwise be Again If Antichrists or Romes defection were thus grosse why should it be called a mysterie 2 Thess. 2. and here ver 5 and what need were there of so many marks to discover Rome under that state what deceiveablenesse would there be there The Scriptures insisting so much in this is certainly to make Believers warie and to shew there will be need of spiritual wisdom to discern her or him Lastly It is said that all the World except the Elect wondered after this beast and can it be thought that all Christians shall turn Pagans except the Elect and that there shall be no hypocrites in the Church yet this contradistinguishing of Antichrists followers not from the Church visible but from the Elect who invisibly are so saith that this defection will make a narrower search in the Church than Paganism can do We do therefore take this assertion for truth that Romes defection under Antichrist is a spreading of lies under the pretext of Christianity not simply striking against God but against Christ in his Offices as Mediator and the end of them and derogating from them in the spreading of which the city of Rome as a mother hath a speciall influence and claim 4. We would say concerning the continuing of Antichrist or this defection and the time of its close that it is not to be confined to one person and that within three years and in half and to finish but fourty five dayes before the end of the world but is to take up a longer time Of this we spoke somewhat Chap. 11. and Chap. 13. and also before on this And now we further add that Antichrist hath a proportionablnesse in his continuance to the great effects which his dominion hath on the world But that cannot be within three years and an half 2. Antichrist is one as the series of the heathen Emperours was one for he is the head next succeeding and he is opposed to him 2 Thess. 2. He that letteth must be removed before he that is Antichrist should come Now seing he that letted was not an Emperour personally but the series and time of them in their continuance Therefore Antichrist who succeedeth as the other was removed is not one person but a succession and would the Scripture so frequently and pressingly speak of Antichrists kingdom and that defection if it belonged only to the case of the Church for three years and an half immediately before the end of the world certainly many other trials of the Church had been of greater concernment beside Antichrists hurt being principally to souls it cannot be effectuated so in such a time which can have influence at most but upon some of one generation For that part of their opinion that faith that Antichrists coming is but to preceed the end of the world three years and seven or eight moneths and Romes destruction to be within that time of his reign there is for this no probable shew for 1. Are there not many that lament Babylons ruine and rejoyce over her and will that be but for a year or such a time 2. Is not the battel of Armageddon Chap. 19. posterior to this where the beast is taken Again Is not that overthrow of Gog and Magog posterior to that Chap. 20. when they are cast in the lake where the beast is before they come there Beside Is it probable that in the end of the world when all especially the Jews shall give themselves to Christ that universally they shall again make defection And doth it not appear that a glorious Church shall be on the earth after Antichrists height I desire it may be considered that the Jews are in the body of that Nation generally to be converted after their blinded estate which is yet to be fulfilled Now when shall that conversion be It must either be before this Antichrist or after his destruction But neither can be said It cannot be before his destruction
excels and goeth beyond other places and that is not so much in outward commodities as 1. they sold pardons indulgences Bishopricks yea Christ heaven dispensations c. as it is said omnia sunt Rome venalia These make their great men rich 2. They buy costly things for their own pomp and the pomp of their worship and therefore they are called Merchants who both buy and sell and they are singularily Merchants beyond others The righteousnesse then of this sad judgement appeareth 1. from the greatnesse of her superstition idolatry and superfluity 2. From her propagating of it to others 3. From her making a trade of it so that no calling almost did thrive better than to be a monger of her superstitions either in carrying something from her or bringing something to her The second voice from vers 4 to vers 21. setteth out the same thing but as by a new witnesse of that destruction which men easily believed not This is either the Lord Himself immediately who calleth the people his My people or His Ministers mediately by His Authority calling them His words set out this destruction 1. by way of exhortation to Gods people from vers 4. to 9. 2. By way of commination or foretelling of the lamentation should follow this great desolation amongst her friends Kings Merchants and Ship-masters to vers 20. 3. By incitation to Gods People to rejoyce over her vers 20 c. All which sheweth the greatnesse of the desolation that 1. all that would shun the judgement would flee from it as Lot did out of Sodom 2. As it giveth ground of fear to some so it giveth ground of lamentation to others 3. Of rejoycing to a third sort that is these who have formerly separated from her It must then be great that maketh and worketh fear grief and joy so universally The exhortation hath two parts with the reasons of them 1. There is an exhortation to separate from her vers 4. and 5. which sheweth that now her ruine is at hand get you saith he quickly from her as Moses saith Numb 16. 26. to the people to separate from Korah Datban c. it is borrowed from Ier. 51.6 and that their delivery approacheth with her ruine and fall The second exhortation is vers 6 7 8. and it is an upstirring of Gods people not to be remisse in executing Gods judgements on her according to their callings and stations as God shall give them opportunity Concerning the first exhortation we are to enquire beside its scope which is clear to shew her approaching ruine 1. What sort of separation this is which is called for 2. In matter of fact if any Godly have been may be or are to be in Rome before its destruction 3. What is the necessity or warrant of separating from Rome and what more now than before And why Babylon only is to be separated from if this be peculiar to her Before we answer we must premit a twofold consideration of Babylon and being in Babylon 1. Babylon or Rome may be considered meerly as a great City or Dominion 2. As an Ecclesiastick sinfull degenerating party or apostatized Church of Antichrist so in the first acceptation to be in Rome differeth from the second which is to be of Rome as Gods people were in Babylon yet not of Babylon lived in the place but did not partake of their sin So one may be in Rome two wayes 1. locally thus he is not of it as an antichristian Church nor is this in it self sinfull if by some circumstances it become not so 2. One may be in Rome as a member of that Church thus he is not formally one of Gods people and if he belong to His Election he is to be called in due time For answer then to the first question there are three things distinguished even by Independent Divines Vide Norton ad Apoll. quast ult 1. there is Schisma that is a separating from the unity and from the communion of a true Church whether more or lesse pure if it be a true Church this is simply and alway sinfull because it is from a true Church This Schism consisteth not alway in diversity of Doctrine which is heresie but in divided practices from the communion of a true Church as Augustin contra Faustum lib. 2. cap. 3 Schismaticos facit non diversa fides sed disrupta communionis societas so it renteth unity and is either negativum schisma where it s simply a withdrawing without setting up a new distinct Church or positive when it not only withdraweth but setteth up another worship or Church as the Novatians and Donatists did to keep communion only with themselves And this is called to have altare contra altare 2. There is separation and that is 1. either in whole when people withdraw from communion in whole from others as no Church or 2. in part when they acknowledge them Churches yet cannot communicate in some things with them as in the Sacrament with Ubiquitaries since that ubiquity sprung up this is sinfull or lawfull according to the grounds of it If it be no Church such as Babel was a totall separation is necessary or in part it is lawfull if it exceed not its ground but when separation is from a true Church though with some defects totally or beyond that wherein she is corrupted that is sinfull and as Cotton saith on Cant. 6. a condemning as no Church that which Christ accounteth one and is too much nycity not to keep communion with them with whom He keepeth communion Thus it becometh schisma The third is secession that is without refusing the communion of another yet locally to remove upon some urgent or lawfull occasion spirituall or temporall to another or better constitute Church that is lawfull and is no separation but may be even from a lawfull Church and pure The first to wit a schism is neither here called-for nor is it possible to make a schism with Rome she not being a true Church which is rent or from whom the rent is and the second to wit separation and that totall is called-for and was so alway since she became antichristian that none continue in her communion but that they renounce it The third also is now called-for here that they would even separate locally from her as Lot did from Sodom or these that were near Korah did from their tents because 1. the scope is clear to set out the greatnesse and suddennesse of her ruine therefore they had need to keep a locall distance as in the examples foresaid 2. The former separation was alway necessary in heart and practice from that party and it is like except it be amongst any yet to be called was actually before this but here something more and peculiar to this reason to wit her destruction is called for which was not alway before required Separation may be without secession and secession in changing place without separation in communion but here both are called-for For
answer to the second if there shall then be any of Gods people de facto in Rome â— or quo jure may they be there till then Ans. In these Conclusions having distinguished Gods people 1. In elected regenerated and called and elected but un-called 1. Many un-called have been and may be in Rome yea even of it and these are called to separate for experience telleth us God hath called many who have been members of her and may do so still 2. Many of Gods called people have been in Rome locally but not of it and have continued long so in her bosome There are true worshippers in the Temple Chap. 11. even when the outter court is trod on by heathenish Papists then the Prophets prophesie even in the great city and God hath a Temple and Church even where Antichrist sitteth though His Congregation be not that Church even as the Lord had His Word Prophets and People at old Babylon captive when the face of Worship was overturned in Iudah so in this Babylon He keepeth still His Word Baptism as in the former He did Circumcision and a Ministery that was never lost but all the fourty two moneths of Antichrists reign the Prophets prophesie though in sackcloth Hence in all the Universall expressions of Antichrists dominion still they are excepted Chap. 13. and 17. whose names are written in the Book of life and Chap. 7. an hundred fourty and four thousand are sealed who Chap. 14. are found on mount Zion even before light in Luthers time brake forth And it may possibly be that some sinfully as some of the people in Babylon did have not made a secession from Rome and these parts though they have formerly separated from her communion or otherwayes by their callings as Obadiah was engaged with Ahab being intangled to live still This voice putteth them to it not to lodge a night in it for they know not when Gods judgement may seize upon it yet she is Babel and these in her are Gods people even then but now when the Gospel breaketh out and her judgement approacheth they are called not only to separate from her but to remove out of her and expect her judgement For the third the necessity or warrant of separating it is grounded on these 1. She is Babel and ye are My People and there is no communion between light and darknesse Christ and Antichrist this giveth the great ground she is but your oppressor Babylon not your Mother the Church 2. Ye cannot shun her sins if ye stay not only should ye own Me in separating your selves when ye are called which belongeth to the first ground that is to confesse with the mouth by profession as well as to believe with the heart but if ye stay ye are still in danger of snares yea sometimes in lesse or more are partaking of them as Ioseph did in swearing by Pharaoh's life at the Court of Egypt And by this it may also appear that many living in such places are engaged and ensnared in many things that at a greater distance they would be liberated of If any ask May not one abide in Rome now and not be a partaker of her sins more than before Answ. The hazard is greater now 1. They have a retiring place and a standard for Truth set up that they should now follow 2. They have Gods call and invitation to come out and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted yet when He openeth the door that is not to be expected so confidently from Him 3. Babel groweth still more corrupt and never more than since Trent added to all her former abominations 4. Because Romes judgement hasteneth and though they keep themselves free of many of her sins yet they may share of her temporall wrath as Lot's family was in hazard had not the Lord removed it from Sodom A third reason of secession is the coming great plague so that God who had long spared was by judging her to make it appear He had forgotten nothing and now her sins being come to an height her judgment shall delay no longer and this presseth a locall secession Hence it followeth 1. That it is no schism to quit fellowship with Rome she being no wife to the Lamb is therefore no mother to His Children she giveth them poyson for sincere milk by corrupting the truth of the Gospel and not suffering them to feed upon the Truth She hath been condemning persecuting and destroying the true worshippers for many generations together and would have no fellowship with any without the beast's character therefore is there a necessity of separating as was said to the Witnesses Chap. 11. Come up hither and here Come out of her 2. It followeth also that folks not only may quit Rome but of duty they should do it in obedience to Christ's call and they would try their warrant that go there for curiosity seing here is a command to quit it Who are they that know what night or day this horrible judgement will be executed it were dreadfull curiosity to be found there then 3. It followeth that where God warranteth separation it is from a company that is no Church and must be supposed a Babel and therefore there is no separation allowed by Him from a true Church seing this is a proof of His disclaiming her to be a Church to command them to separate from her Therefore here is Babylon contradistinguished from His People who are called to come out of her which supposeth that He calleth none of His to separate from such as are His. It 's one thing to withdraw from civil conversing with particular wicked men another thing to separate from Gods Church for its defects There is therefore this observable in separating and withdrawing that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse than with one that is without and not a member as the Apostle writeth 2 Cor. 5.10 But we may and should on the other side keep Church-fellowship with a true Church though in many things faulty and corrupt whereas we may not at all with an idolatrous company in their worship Hence in that same Epistle to the Corinthians going to and eating in Idols temples or at their feasts was so much condemned yet communicating with the Church of Corinth or living as a member of it though corrupt both in doctrine and practice was never found fault-with as to worship for it is clear that that of not eating with an offending Brother looketh only to civil fellowship because it is such a fellowship that is condemned with them as is allowed to Heathens which certainly is such If our Churches therefore be Christs Churches as sometimes the favourers of separation grant There can be no separation from them without turning to a schism The second exhortation may be read by way of prophesie or because the former is by way
it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Alleluja for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready THe scope of this Chapter is more fully to explain the events of the sixth vial Chap. 16. which was more abruptly left there without shewing the event of that battell of Armageddon which is supplied here That it doth belong to the sixth vial beside what was said Chap. 16. doth appear from these things 1. That this is subjoyned to the exposition of the fifth vial Chap. 18. and includeth other events not on the seat of the beast but on the beast himself who surviveth his seat and it s placed before the exposition of the seventh vial the object whereof is not the beast as in this Chapter and his adherents only but Satans kingdom indefinitly who is taken Chap. 20. and casten into the lake where the beast and false prophet are before him as being cast in there by this sixth vial This then belonging to an event after the fifth and before the seventh it must be applyed to the sixth by which and under which the beast must end before the seventh come as his throne did by the fifth 2. It is clear that the event of this battel described here is the event of the same battel whereof the preparation is set down Chap. 16. under the sixth vial It must therefore belong to it for all these vials bring judgment on the beast and if this event belong not to the sixth vial but the preparation only which was Chap. 16. then it cannot bring a plague on him for the plague consisteth not in preparation to the battell but in the crosse event of it to him which this Chapter setteth down and mentioneth nothing of his preparing for it because that was done Chap. 16. but proceedeth to the event which was suspended there in its discovery That sixth vial contained two notable effects one shewing the increase of the Church and a notable accession to her the second shewing the rage of Antichrist at that answerable to which this nineteenth Chapter hath two parts 1. Of exulting at these glad tydings unto ver 10. 2. Of the Beasts overthrow and his helpers from ver 11. to the end That which is casten-in ver 10. is not propheticall but the record of a particular of Iohn's carriage and the Angel's whereby way is made from one part of the explication to the other The Song hath three parts The first is more general respecting the former deliverance ver 1 2 3 and 4. The second is more particular respecting as the ground of it the present state of the Church and a more special way of Christs reigning in her from ver 5. to ver 8. Thirdly This ground of joy is more fully explained and confirmed ver 8 9. The first part expresseth the Churches rejoycing over Romes destruction and a speciall invitation they give to the Jews to praise God with them answerable to that invitation Isa. 2.5 The second sheweth what welcome they shall give them when they shall come in so both do look some way to the Jews calling as was shown Chap. 16. and is so to be applyed The Gentiles now taking occasion when this stumbling-block of Popery is taken out of the way to stir up and provoke the Jews to joyn with them This agreeth well to the time of the Jews calling which must be before the end 2. It agreeth well to these prophesies Isa. 2.5 and Mic. 4.3 4 5. and Isa. 24. where such exhortations are foretold 3. It suiteth well with these phrases here of Alleluja in hebrew because it 's spoken to them which in former songs is not used 4. That these made ready are the Lambs wife as having a former interest in Him and that peculiarly He reigneth now when they come in as Isa. 24. ver 23. All which could not be well said without them The first Song hath two parts 1. Of many in heaven as it were more promiscuously 2. Of the Elders and Beasts more orderly ver 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations By the second is understood the solemn acknowledging of God and giving of Him praise in the Congregation By these in Heaven we understand these who ver 5. are called All that fear God small and great which taketh-in especially these who are so accounted here on earth in the militant Church which is often called Heaven it will be no error to take it properly also there being joy at the conversion of one much more at such an accession as this Their joy is in a vision in Heaven set out to Iohn here The second circumstance is the time of this joy After these things implying not only the order of Iohns seeing but the order of succeeding to wit after Romes destruction and the lamentation of her friends this Song ariseth If any ask Why this Song is after their lamentation These two reasons may be given 1. â—piritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world the one is sooner sensible of this than the other of that 2. Because this joy hath not only respect to Babylons ruin in it self but to the events of the Churches enlargement that was to follow the removing of that stumbling-block out of the way therefore it is reserved to begin the event of the sixth vial The Song of the Saints or Church in general is 1. generally propounded ver 1. 2. The grounds of the joy laid down ver 2. and confirmed ver 3. The first word is Alleluja and it is an Hebrew word of Hallel and Iab and is on the matter that same with praise God ver 5. for so they answer Halleluja It is often the beginning and close of many Psalms it is not used out of any superstitious account of syllables or letters in this word as if they were more holy than others but that their multiplying of Hebrew words and praises in them or exhortations to praise may now suit with the present scope which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews and there can be no other reason why it is so often repeated here being in no other place mentioned where Songs are used and yet some peculiar reason thereof may warrantably he enquired after More particularly the praise is expressed in four words rendring unto God Salvation glory c. which were before Chap. 5. spoken of In a word it is the praise of all those be to Him who alone deserveth it The grounds of all this praise are ver 2. In general His Iudgments are true that is His threatnings are fulfilled or what is threatned cometh
c. 2. As it is consummated and perfected at the end when the Queen is brought to the King and abideth with Him for ever Ps. 45. 3. There is an interveening step when the fulnesse of the Gentiles and the Iews shall be brought in together that is marrying eminently because it iâ— the grafting-in again of the old Branches and the bringing back of a divorced Wife for a time forsaken And because then eminently there will be an accepting of the bargain of Grace on the marriage tearms as if what passed had been but wooing in respect of this following enlargement And as in Scripture there is a threefold Resurrection 1. by the Gospel which was and is alway Ioh. 5. The dead shall hear the voice c. Eph. 5. vers 14. Secondly at the end which is general as the first is particular 3. When Iews and Gentiles shall come in together which Rom. 11. is as life from the dead which is between the two former So may we consider the Churches marriage with Christ which is the same with the Resurrection in a threefold consideration also It is not the first nor the second marriage that is mentioned here for it is in a singular way such a marriage as waâ— not before and the last end is not intended here for that last marriage doth not comprehend an accession to the militant Church as this doth here going alongst with the Popes overthrow before the end It is therefore that of the fulnesse of the Gentiles incoming and the Iews re-ingrafting especially who are here called his Wife not as all Believers are but even in some respect such before their calling For it is His Wife He is to be married with which is peculiar to the Iews who in some respect stand in a tye and relation to God by that Covenant with Abraham c. which is not with any other Nation that can come in then to the Church as appeareth from Rom. 11.26 27 c. for they are beloved for the Fathers sake when broken off and the Fathers sake relateth to the Covenant made with them So His Wife here holdeth forth the in-coming of the Jewish Nation to accept of their long dâ—spised Bridegroom and their returning to their first husband and David their King which is said of them to be fulfilled in the latter dayes Hos. 2. The reasons why we expound this of the Iews are 1. Because they speak of this accession to the Church as of some excellent new thing and calleth them singularly the Lambs Wife and therefore they must be distinct from the Gentile Church who do thus stile them and make them welcome for these titles are given especially to these who are now lately joyned and made ready for their Husband and Marriage 2. Because there can be no such grounds of praise if the Iews were not here included For 1. it is His reigning in the most eminent way in His Church 2. it is the Churches eminent step of glory unto and readinesse for her marriage and can that be without the Iews 3. Neither can there be such joy as if now nothing were wanting if the Iews in-coming which is fore-prophesied of as life from the dead Rom. 11. were yet defective Beside that these titles and expressions have a peculiar suitablenesse and sibnesse with the Iews as is said before Her being made ready is her being made suitable and fit for such a work and Bridgroom to wit with the wedding Garment Matth. 22. which is saith and holinesse and she is content to take Him and longeth for a Church-state to own Him She is said to make her self ready not as if in her own strength she fitted her self for that is contrary to what followeth To her it was given whatever she had she got it freely it was not her own But it implyeth 1. that she must be made ready for Him common garments are not for that wedding Matth. 22. 2. That she is active in it in purifying her self as He is pure from all filthinesse of the flesh and spirit 1 Iob. 3. 2. Corinth 7.1 3. That what maketh her ready is something performed by her to wit her believing which yet is done in His strength and all the marriage dependeth on that Now she despiseth no longer but layeth by her enimity and submitteth It sheweth the manner how she came to be made ready or the putting away antecedently of what marred her but it sheweth not the strength by which she is made ready the next verse adjoyned guardeth against that LECTURE II. Vers. 8. And to her was granted that she should be arayed in fine linen clean and white for the fine linen is the righteousnesse of saints 9. And he saith unto me Write blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me These are the true sayings of God 10. And I fell at his feet to worship him and he said unto me See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Iesus worship God for the testimony of Iesus is the spirit of prophesie THis eighth verse doth more fully clear and the ninth more fully confirm what went immediately before concerning the Lambs marriage and the making ready of His Wife There are two things cleared in the 8. vers 1. What it is to be ready It is to be clothed in fine linnen clean and white which is the righteousnesse of Saints 2. How she is made ready thus to her it was granted i. â— freely given that she should be clothed The two things which are confirmed are 1. That it is certain there is such a thing coming as the marriage of the Lamb spoken of 2. That it shall be the great happinesse of any that shall be called unto it Both which are confirmed 1. by â—speciall command to write them as things that should certainly come to passe 2. In that they were not the sayings of Men nor Angels but the true sayings of God who is Truth it self vers 9. Both these to wit the explication and confirmation may be considered more generally as they yeeld generall doctrines or more specially and prophetically as they relate to the present scope The 8. vers hath three things in it 1. Who is this made ready 2. What this readinesse is 3. How she cometh by it The party made ready is her that is the wife formerly mentioned vers 7. to wit the Iews for the Gentile Church is before this adorned Chap. 12.1 c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth 1. one espoused only as Mary was to Ioseph before they came together Matth. 1. this in the Latine is called sponsa Or 2. it is taken for one brought to her Husband and joyned to him this the Latines call uxor It is here taken especially in the first sense so that the Iews that stood before their actuall calling in a speciall Covenant-relation with Christ which is not yet
which he is overthrown at or a very little before the end of the world Now the question will be to which of these overthrows we may apply these thousand years of his binding and so whether it contemporateth with the seals or trumpets or vials for to one of these or some part of them certainly it relateth and so may we know whether it be past presently current or to come For clearing whereof we shall 1. see what light this place giveth of it self to the timing of it 2. We shall shew it is neither fully past nor yet to come fully 3. That it is current under the vials beginning with them at the binding of Satan after his third loose 4. We shall give the scope and co-herence of this Chapter on it And first here concerning the close or expiring of these thousand years we may gather 1. that it is a little how long none can tell before the end of the world for Satan's loosing ver 7. goeth before the end and these thousand years expire before that therefore these thousand years are not to be expected after the day of judgment neither at it or immediately before it 2. It is clear that it is the last great binding before the last interval of Satan's last loosing which preceedeth his finall binding for after this immediately Gog is loose and Satan is not again restrained but finally judged Hence we may gather 1. That this good condition of the Saints is the last they are to have on earth seing nothing followeth it but Satans loosing and final judgment 2. That when this must end Gog and Magog succeeds and so hardly can we say that these thousand years are expired Except we say 1. Gog and Magog is come 2. and that be applyed to such an enemy as continueth for a little season in comparison of the good condition that the Church hath had for a long time before that 3. If so we must say there is no freedom to the Church to be expected after this such as she hath had before for nothing cometh after Gog and Magog which seemeth contrary to the nature and tenour of this prophesie especially of the vials which encreaseth Satan's binding and overthrow and their reign still to the last Again for the beginning of these thousand years it is clear here 1. That it cannot begin at the entry of the Gospel except we say there is but one interval of the Churches peace under it contrary to experience and so divide all the time of the Gospel in these thousand years and the little persecution of Gog and Magog which cannot be granted for the former grounds 2. The binding supposeth a loosing to go before it and what loosing it seemeth clear by the raising of some Martyrs for the testimony of Jesus Christs whereby it appeareth that the great persecution of the Church even by Antichrists is to interveen betwixt Christs first coming and this good condition of the Saints it being ordinary that their suffering condition goeth first and that their reigning condition and Satans binding cometh thereafter Beside 3. It is the last good condition before the end contradistinguished from her hard condition going before From this second we may proceed then and say that it is not fully past Not only from the former considerations but also 1. because that would make the Churches low condition and her good condition to be confounded which yet are expresly distinguished if that reign fall either contemporary with Antichrists or heathenish persecution 2. It presupposeth the Antichristian tyranny before its beginning which cannot be if all the thousand years shall be past already See ver 4. 3. That which belongeth to the Churches best condition on earth is not yet come to wit 1. Antichrists ruine 2. the fulnesse of the Gentiles 3. the incoming of the Jews which are certainly to be looked for and to make this good condition which relateth to her best condition on earth as hath been said to be already past would separate it from all these excellent events which cannot be done See Rom. 11. ver 12 13. where the Iews in-coming is called the riches of the Christian world and life from the death which not upon the matter only but in expressions also suit well with this place From all which then we conclude 1. that these thousand years are not nor cannot be contemporary with the seals or trumpets in the first two special periods of the Churches condition she being in both these low therefore must it belong to the time of the vials which followeth the other 2. We may conclude then that this binding of Satan or good condition of the Saints is not that victory of the Gospel meerly spirituall by the white horse Chap. 6. Nor that over Satan in Constantin's dayes Chap. 12. both which agree either with seals or trumpets much lesse is it that of Gog and Magog at the end yet to come It must needs follow then that it is the third binding of the devil by the witnesses rising Chap. 11. the Gospels spreading after Antichrists begun ruine Chap. 14. that is understood here there being but four in all This then we take for certain that it belongeth to the prophesie of the vials God having shown in them the down-bringing of her enemies expresly but leaving the Churches condition to be gathered by consequence here expresly he sheweth the Churches good condition contemporary with that which may further be made out 1. The Churches good condition must be contemporary with the lowest estate of her enemies for their falling and her rising contra are still knit together But the vials hold out the longest series of judgements against her enemies and the most full Therefore it belongeth to them for during the seals she is persecuted by heathens during the trumpets by Antichrist in the vials the Lamb and these that were with Him prevaile Secondly The great things belonging to the Churches good condition as 1. the removing or restraining open enemies 2. The fulnesse of the Gentiles 3. The in-calling of the Jews belong all unto and fall under the vials as may be seen by the exposition of Chap. 16 17 18 19. preceeding Ergo this good condition being the Churches best estate falleth under them also Thirdly This good estate of the Saints and this binding of Satan contemporary with it is the last freedom and greatest that the Church hath before the last day But that is under the vials Ergo. It remaineth now therefore only to enquire if the beginning of these thousand years be to be reckoned from the beginning of the vials or to be restricted unto the seventh after Antichrists fall as the learned Mede doth We say it cannot be restricted to the last but must take in moe even them all We shall first confirm the negative part then the affirmative 1. It is not to be restricted to the seventh vial for then it would make this reign to be a very short time or it
but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâ—d there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâ—ng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
Therefore it setteth out no peculiar state of the militant Church and so by consequence none at all Although it should be said as some do that this will not prove that these promises are not to be fulfilled on earth but only that then all Saints that ever lived shall partake of them and therefore an Author of late maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth for saith he This here spoken of is to be fulfilled on earth but this belongeth to all overcomers to eat of the tree of life c. Therefore all overcomers must be raised and brought to the earth to partake of it This I say will rather confirm our argument than elude it For 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth which we deny These who assert otherwise would look that they strengthen not such a consequent 2. Seing these happinesses are promised to all overcomers are they not verified to them at all times and can any think that souls immediately after death and victory were not brought unto this City or made partakers of the tree of life is that promise suspended till Christs second coming when this Church-state shall be set up on earth Yea on the contrary doth not this strongly conclude against it this tree of life groweth in Paradise but Paradise is heaven to which the thief on the crosse was brought that same very night he died Luk. 23 and is he not then a partaker of the fruit of that tree If then that was Paradise to which the thief was admitted at Christs suffering then the Paradise in which the tree of life groweth can be no particular state of the Church on earth but heaven is that Paradise where the tree of life groweth Compare Chap. 22.2 with Chap. 2.7 Again there is no promise Chap. 2. and 3. made to the overcomers but are generally such as are fulfilled to the overcomer after death and when these that here are given are for that same scope and some of them intermixed in the same places It will be hard so to difference them as that they did not partake of these formerly mentioned untill these thousand years did begin for this Paradise was in the thiefs time Paul's time 2 Corinth 12.4 Therefore ought not to be restricted to this It may also not be without weight to consider that this being the last thing described in this prophesie upon the back of the Churches temporall difficulties and also agreeing in it self well to heaven that it is more suitably applied to it than to any other condition this being the great result of all the Churches former trials and it is more comfortable to have the narration of her estate at the description of her eternall happinesse than at any other period whatsoever shewing that Gods care of His people shall continue till they be in heaven and so concludes because their condition is eternall Although I mind not to insist on the objections but to leave them to the opening of the words following and their series Yet considering that some do alleage many things for the contrary opinion I shall say two words in reference to two sorts of them 1. Learned Mede goeth about to contemporate this state of the Church here with the seventh trumpet Chap. 11. or as he speaketh with that intervall which is to be betwixt the beasts destruction and the end of the world But 1. There is a twofold mistake in the very rise of this Synchronisme 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast and so only to contemporate with the seventh vial of this was spoken Chap. 11. last ver and 20. Lect. 4. The second mistake is that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow which it doth not till the Dragon be taken and casten where the beast was before him as in the former series Chap. 20. appeareth Again beside this the grounds upon which he buildeth this Synchronisme will not sustain it 1. Note this that the Bride here is the same with Chap. 19.6 7 c. because she getteth the same name therefore is this contemporary with that for though it may be the same Church yet will it not follow that it is the same Church so considered and at the same time because it getteth the same name certainly Christs Church at any time on earth is His Bride and so is she at the day of Judgement Eph. 5.27 c. Yet it will not follow that where she getteth these names she is still to be taken as militant more than we might argue that Church Chap. 21. is the triumphant Bride Therefore so is that Chap. 19.7 The same will answer the second argument also which faith this is called the holy city but Chap. 20. ver 8. the holy city is compasâ—ed after the thousand years Therefore this holy city was before that time This will prove indeed that there was a Church then or that the Church now glorified did at such a time suffer and was encompassed for there is still but one Bride one Catholick Church and Family in heaven and earth Eph. 3. but it will not prove that the Church as here considered was put to suffering yea there seemeth to be expresse difference this is not only Ierusalem or the holy city that is the Bride but it is new Ierusalem to distinguish it from what it was formerly such a city as cannot be compassed therefore are its gates never shut such a city as no enemy can molest or no dog can approach unto and that not for a thousand years only but for ever all which are certainly to oppose it to the Churches militant condition formerly exprest The other two grounds which he addeth are suspected by himself Neither can any think that because Chap. 16.17 it is said it is done which words are again repeated Chap. 21.5 6. therefore they belong to one time it is rather thus Chap. 16.17 It is said to be done because near the consummating that seventh vial bringing with it the end Chap. 21.6 because actually consummated His last presumption because its one of the Angels of the vials that sheweth it to Iohn can conclude nothing except we say that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant and if this be conclusive it may plead to have it contemporary with one of the vials as well as this for no particular vial is mentioned yea it is like all this prophesie being shown to Iohn by one Angel Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it but himself doth not lay weight on it A second word is to such as think it belongeth to the Christian Church after the Iews conversion because of the expressions that are made use of
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war
be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Syâ—chronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement
that what successe he had was to be attributed to His countenancing of him because thou thy self hast but a little strength And this sheweth that as oftentimes Christ is most tender to the weak Believers so also to the weak Ministers that are yet sent by Him and honest in the discharge of their Commission 2. It is mentioned here to heighten the commendation that followeth to wit that though thou hast a little strength yet thou hast kept my Word It is the joyning of these two together that sheweth wherefore this is here taken notice of The third and fourth expressions which most expresly hold forth the commendation are Thou hast kept my Word and hast not denied my Name by keeping of the Word here is not only understood the keeping of puritie in Doctrine but especially these two 1. A keeping it in practice by being conform thereto in their walk 2. An avowed Preaching of the Truth by the Minister and his adhering to and owning of the same in his station notwithstanding of all the reproaches which he met with for the scope relating especially to the Minister â—his keeping of the Word must implie also something peculiar to him which is commonly expressed in the Old Testament by this Word of keeping the Lords charge The last word thou hast not denied my Name is to the same purpose but doth import more than is asserted to wit that notwithstanding of the many trials thou hast met with yet thou not only hast not faintly denied my name but hast openly and confidently avowed and confessed the same And these two being compared with a little strength which this Angel had do make the evidences and commendation of his honestie the more wonderful In the 9 and 10. verses the Lord gâ—veth two special encouragements unto them having also some testimonie of their by-gone integrity included in them It is like this honest Church hath been under a twofold persecution as we have seen in some of the former Epistles 1. From the corrupt and unbelieving Iews who having Synagogues in many places did prove great persecuters and reproachers of the Name of Christ and His Worshippers This the Lord doth encourage them against in the 9. vers 2. From heathens in reference to which He comforteth them vers 10. The Consolation which is laid down vers 9. doth expresse these three 1. There is a description of these corrupt Iews they are said to be of the synagogue of Satan who say they are Iews and are not but do lie that is they indeed call themselves Iews and children of Abraham and Gods Covenanted people c. but they do lie it is not so for now they being broken off by their unbelief are truely of the synagogue of Satan and followers of him as we expounded it chap. 2. vers 9. 2. There is the promise which the Lord maketh to this Church I will make them to come and worship before thy feet and to know that I have loved thee In sum it is this these corrupt Iews do now calumniate thee as if thou wert not of my Church nor beloved by me but faith be by my inward Power I will so move and incline them as they shall willingly come and worship before thy feet and know indeed that I have loved thee The words of the promise may be two wayes understood and we conceive that both come well in here 1. They may be understood of sincere conversion and so the meaning is I will convert many of these blasphemers and as an evidence thereof make them come and worship before thy feet that is really Worship God in the Assemblie with thee like that word Isa. 60.14 The sons also of them that afflicted thee shall come bending unto thee and they that despise thee shall bow themselves down at the soles of thy feet and they shall call thee the city of the Lord the holy one of Israel And in this expression the Prophets scope is to foretell the conversion of the Gentiles in the dayes of the Gospel The word in the first language is I will give them c. which doth expresse more significantly both the nature of this work as to the Angel it is a very excellent and singular gift to him to have blasphemers made converts and also it sheweth the 〈◊〉 hereof it being a Gift of Christs Grace This we conceive is to be taken as a part of the meaning And is clear 1. from the scope which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement to wit His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added and they shall know that I have loved thee seemeth to import something of a kindly principle acting them in this Again 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ who from Christs clear owning of His Church shall be made being as it were astonished to acknowledge the same and to say doubtlesse God is among such a people of a truth as it is 1 Corinth 14.25 And this being a promise made to the Church as a peice of her splendor and happinesse that her enemies shall lie or give fained obedience unto her Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church we take it in under this promise likewise So the meaning will be I will give some of these Iews as real converts unto thee and others of them shall be so far convinced of My respect to thee as shall make them counterfit in their profession and give thee some reverence also for if there were not some converts the promise would not be so great as it is yet it cannot be expected that this reality should be universal amongst these corrupt Iews And according to the former exposition these words which follow and to know that I have loved thee are two wayeâ— also to be understood to wit either of such a Spiritual discerning of the saving effects of Gods love to such a people which begetteth a charitable perswasion in them of the sinceritie of such and such persons or it is to be understood of some common and general conviction flowing from some outward evidences of Gods favour which often is in many hypocrites The third thing in the verse is the Lords making this promise so observable both by doubling and repeating the same and also by prefixing a behold at every time thereunto which sheweth 1. That the thing is most rare which is here promised â—o wit to have blasphemers made converts 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed And 3. that although it be difficult-like yet in this case it is sure seing for the confirmation of the saith of this Church the Lord hath repeated the same The encouragement in reference to the other persecution followeth
vers 10. Wherein 1. there is a common trial foretold 2. There is a promise made to them in reference to the same And 3. some ground as it were a reason of this promise is premitted vers 10. The trial which is foretold is â—everal wayes set forth 1. It is called a ventation It is usual in Scripture to stile affliction by the name of â—entation as Iâ—m 1.2 Count it all joy when ye fall in divers â—entations and so also vers 11. The reason is because such afflictions want never many circumstances waiting upon them which do indeed make them to be tentations and so â—ther men are tried by them or through their own corruption snared upon such occasions 2. It is an hour of tentation to signifie both the definitnesse and shortnesse thereof which doth carrie an encouragement in the bosome of it 3. It is a trial which shall come upon all the world By world here is not to be understood the Heathen world as contradistinct from the Church for that world is not the object of such trials but is instrumentall therein it is then the Church spread up and down throughout the world They shall be tried And usually it was so when persecution was moved by the Heathen Emperours it spread through all the corners of the world where any part of the Church was 4. The end thereof is to try them that dwell upon the earth that is the Saints that live upon the earth and so earth here is not contradistinguished from the Church simplie but thereby the Church militant is contradistinguished from the Church-triumphant For the priviledge of Philadelphia is not that she shall be kept from ills that are common to the men of the world but this that when the Church should be under persecution generally the Lord should secretly and tenderly preserve her from the weight of that trial that others were to meet with which is the second thing to be considered in the verse The promise in reference to this trial which is made to Philadelphia is in these words I will also keep thee from the hour of tentation c. It may two wayes be understood 1. As being a promise to keep her from any prejudice by that trial though she might meet with the same this is indeed truth but cannot be said to be a peculiar priviledge to Philadelphia for all the Lords people might plead and expect that and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise Therefore 2. we understand it thus when others shall be under persecution thou shalt either be altogether free from that particular trial which is to come or at least in a great measure shall be kept from the extremities that others tâ—ereby shall be put unto And in this respect the promise beareth somthing peculiar to Philadelphia and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses except there be the like warrand to apply the same The last thing in the verse though it be first in order is the ground to which the Lord doth knit this promise Because thou hast kept the word of my patience I also will keep thee c. The word of Christs patience is the Gospel called so 1. because usually the crosse followeth it and the Professors thereof have need of patience 2. Because it is the great School-master that teatheth the exercise of patience for which reasons it 's also called the Kingdom and Patience of Jesus Christ chap. â— vers 9. Their keeping of this word of His patience doth import their owning of and adhering to this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge but doth expresse Christs tendernesse and to say so His condescending equitie in His proceeding who seing this Church had a little strength and yet had born out more stedfastly and patiently under many former trials than others who might be of greater abilities Therefore out of His tendernesse He now promiseth to keep them free in a peculiar manner from a coming storm The last thing in the Body of the Epistle is the advertisement vers 11. which hath these three 1. An assertion of Christs coming and that quickly Behold I come quickly which sheweth that though he seem now to be absent and to delay His coming yet it will be found otherwise It is said to be quickly 1. Because it is not long in comparison with Eternity 2. Because it will be sudden to enemies 3. It will be seasonable to friends It will not be one hour behind the due time and therefore may be said to be quickly 4. He is for the present hasting and to say so making dispatch of what is to precede His coming and so may be said to be coming quickly This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side and as a watchword to scare them from declining on the other seing Christ was to come to Judgement and that shortly The second word is a direction hold that fast which thou hast which is in sum ye are in a good condition now be diligent to retain the same as the like expression was expounded Chap. 2.25 The third thing is a warning added to this direction hold fast c. that no man take thy Crown in sum it is this thou art now in a royall condition thy honesty is thy Crown before Me and others and it hath a promise of a Crown after this therefore be diligent and stedfast lest by your declining ye be prejudged of your Crown It alludeth to running amongst men where they that sit up in the way though having for a time run well yet obtain not the Crown because some other outstrips them and obtaineth the same here the scope only is to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory and it is here added to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling The first part of the Conclusion for we shall say nothing of the second is vers 12. comprehending five priviledges to the overcomer The first is I will make him a pillar in the Temple of my God by the Temple of my God must be here understood Heaven and so to be made a pillar is to be fixed there in Heaven as a Trophee of the Victorie of Jesus Christ and as singularly and eminently fitted for furnished with and fixed in the glory that is there For 1. The properties that follow will shew that this can only be understood of Heaven 2. Thus also it can only agree with all the other promises that are made to the overcomer which principally relate to Heaven 3. There is no other thing that can be expected by every overcomer but Heaven The second thing is he shall
care by others Again he doth purposly handle this same thing in his Commentars on Titus 1. where without any prejudice by the heat of dispute having compared vers 5. with vers 7. he addeth idem est ergo Presbyter qui Episcopus antequam diaboli instinctu studiâ— in religione fierent diceretur in populis ego sum Pauli ego Apollo ego autem Cephae omnium Presbyterorum consilio Ecclesia gubernabantur Postquam vero unusquisque eos quos baptizaveraâ— suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur cateris ad quâ—m omnis Ecclesiae cura pertineret Schismatum semina tollerentur And lest this assertion of his should be thought to be without warrant he addeth putat aliquis c. doth any think that this is not the mind of the Scripture but our own to wit that a Bishop and Presbyter are one and the same and that the one word to wit Bishop denoteth the office and the other to wit Presbyter the age for then they used to be well stricken in years and Presbyter signifieth Elder And he doth subjoyn in this place the Scriptures formerly mentioned for confirming the same which he doth not only cite but solidly reasoneth the Conclusion from them and having cited Acts 20. he hath these words observe here diligently how calling the Presbyters of one City to wit Ephesus he doth afterward stile them Bishops And also maketh use of that Heb. 13.17 where submission and subjection is required to all that watch over souls and saith he ibi aequaliter inter plures Ecclesiae cura dividitur And lest it should be thought that he esteemed this difference which afterward followed between Bishop and Presbyter to be of Divine institution though in part he did then acknowledge some difference de facto he doth close with this sicuti ergo Presbyteri sciunt se ex Ecclesiae consuetudine ei qui sibâ— prepositus fuerit esse subjectos ita Episcopi noverint se magis consuetudine quam dispositionis dominicae veritate Presbyteris esse majores that is as Presbyters know themselves to be by the custome of the Church subject to him that is set over them so Bishops would know that they are above Presbyters rather by custome than by any verity of Divine disposition or appointment and when he cometh again to the Text he useth this transition videamus igitur qualis Presbyter five Episcopus ordinandus sit From which testimonies these things are clear 1. That there was no difference betwixt the names and offices of Bishops and Presbyters in the dayes of the Apostles 2 That the difference was not begun by any Apostolick constitution but upon Church-custome the decrees of Counsels and such other grounds 3. That although he acknowledgeth some difference for the time as that Bishops were to ordain from which Presbyters were restricted yet that is clearly asserted by him not to flow from any Divine constitution for there can be none imagined after the Apostles dayes but from some humane or Church constitution as by the former warning both to Bishops and Presbyters wherewith he closeth is clear This testimony is so clear that it doth put many of the Popish adversaries to a stand Alfonsus Castrensis as he is cited by Bellarmin and Sixtus Senensis in the places formerly mentioned doth not stand to averr that in this Ierom did err And Bellarmin when he hath given one answer to wit that Ierom intended the change betwixt Bishops and Presbyters to have begun upon the occasion of the first Schism at Corinth because of his alluding to these words I am of Paul I am of Apâ—llo c. and finding him afterward to maintain the same Doctrine from the Epistles of Paul to the Philippians and Titus and also from the Epistles of Peter and Iohn which were written long after the said Schism to weaken his testimony he saith observandum est sanctum Hieronimâ—m in illa sua seâ—tentia non adeo constantem vidâ—ri c. whereas he is most constant seing by mentioning these words he doth not pitch on that particular Schism at Corinth but in allusion thereto doth expresse the Schisms that followed thereafter And we suppose there can be no â—â—fâ—inging of these so direct and expresse testimonies yet we may observe what estimation these men have really of the most eminent Fathers whom they so much otherwayes cry up when they differ from them This testimonie upon Titus is the more observable because as both Sixtus Seuensis hath it and Bellarmin doth acknowledge Sedulius Scotus and Anselmus Cantuariensis Episcopus do expound these words of Paul to Titus in the same very words that are used by Ierom. And so the former testimonie is not to be accounted the testimonie of one but the testimonie of three beside others who in other words encline to Ierom's mind The second testimonie is of that famous Father Augustine who in his 19. Epistle which is the last of his Epistles direct to Ierom and is also in that order among Ierom's Epistles when he is pressing Ierom. who was but a Presbyter to use freedom with him who was â— a Bishop and to correct him wherein he was wrong he doth urge it thus qâ—aâ—quâ—m enim secundum honorum vâ—cabula quae jâ—m Ecclesia usuâ— obâ—â—nuit Episcopaâ—us Presbyterâ—â—â—jor sit In which words it is indeed asserted that a Bishop was more than a Presbyter at that time yet the rise of that is shown to be from the use or custome which had now obtained in the Church Neither can that exception of Bellarmin and some others be of force to wit that Augustine doth compare not the use of the Christian Church in that time with what was formerly but the use of these words in the Christian Church with what was before Christ and so the use of the Church and Divine institution according to this meaning will be one This I say doth most grossely contradict that Fathers intent for 1. His scope is to shew that though he was called a Bishop and Ierom but a Presbyter that yet indeed there was no difference but only such as use and custome had brought in into the Church whereas if we expound custome or use otherwayes Augustine would seem rather to assert and aggrege the distance that was between him and Ierom than any way to diminish the same When yet his scope is clear to lessen that distance of superiority that seemed to be between him and him because of these titles 2. The very expression will bear the same quae jam Ecclesiae usus obtinuit c. which necessarily importeth that sometimes such difference was not in custome in the Church and where will it be found in Augustine that he compareth any custome of the Church after Christ with what was before as different customes of different times of the same Church for to him and almost all the Fathers usus or
consuetudo Ecclesiae is ever taken when given as a ground of any practice as contradistinguished from Divine institution as in the last cited words of Ierom is clear Also it may have its own weight that he is now writing to Ierom whose judgement in these things was not unknown to him he must therefore be supposed to use the same as it was understood by him Also in that book which is intituled Liber quaestionum Veteris Novi Testamenti among August his Works Quaest. 101. when he hath proven from 1 Tim. 3. the Bishop and Presbyter to be one quid est enim Episcopus nisi primus Presbyter and after he marketh that although the Bishops used to stile Presbyters Compresbyteri yet saith he they never say to the Deacons Condiaconi And whoever be the Author it sheweth that in the Primitive times this title Bishop was rather given as a note of respect to some eminent Ministers than as that which did constitute a different Office or Officer especially jurâ— divino And that there was another kind of identity between Ministers and Bishops then any of them and Deacons though Ministers virtually comprehend that office also It is like it may be objected that all antiquitie did condemn Aerius whose opinion is said to be this that he took away all distinction betwixt Bishop and Presbyter Answ. It is the judgement of Learned Rivetus in his Catholicus orthodoxus in his reply to the same charge given by Ballius tractatu secundo Quaest. 22. That Aerius was condemned by them not simply as maintaining any thing contrary to truth in this but as imprudently in practice brangling the order then established amongst them to the hazard of their union And there are two clear proofs of this 1. Because where the same tenents were maintained as in Ierom and others yet where these persons continued in the unity of the Church they were never branded with any name of Heresie for the same 2. Because even Augustine who reckons up this Heresie of Aerius doth yet acknowledge this difference to be by no Divine constitution as we have formerly seen And who will consider the rolls of Heresies set down by these Fathers will find that oftentimes such are reckoned among Hereticks who much rather ought to be accounted Schismaticks It is observable also that even adversaries grant that none of these Fathers do condemn him for denying that distinction to be jure divino for which see Estius lib. 4. pag. 35. but for denying it simply And so now we leave our second consideration The third consideration is that there is some footsteps of this identity of Bishop and Presbyter in the most corrupt Writtings of the most impure School-men which may appear in these three 1. In that generally Episcopacy is holden to be no distinct order from Presbytery and that Presbytery or Priesthood as they speak is the highest order in all their Hierarchie And this is current as the doctrine of Lombardus the Master of Sentences Hugo Aquinas Thomas Waldensis and generally of all the Thomists at least And though they seem to make Bishops to be of a more eminent degree yet by Estius and some others alledged by him this is not thought sufficient to distinguish one office from another And indeed considering their Doctrine in all the other branches or orders of their Hierarchie it will well follow that these two being the same order cannot be admitted to be distinct Officers seing in no other order such a distinction is admitted 2. We may gather it from their acknowledging of this to have been a truth in the Primitive times Thus Lombardus the great Master of Sentences lib. 4. distinct 24. when he giveth the reason why only two orders to wit Presbyteratus and Diaconatus are mentioned by way of excellency in the Canons and are called Ordines Sacri he subjoyneth this as the reason quia hos soâ—os primitiva Ecclesia legitur habuisse de his solis prâ—ceptum Apostoli habemus and doth for this end cite 1 Tim. 3. and Act. 6. Again that great School-man Cajetan on Titus 1.5 and 7. hath these words ubi adverte eundem gradum idemque officium significari à Paulo nomine Presbyteri nomine Episcopiâ— Nam praemisit idcirco reliqui te in Creta ut constituas Presbyteros modo probando regulam dicit oportet enim Episcopum c. By which words the identity of these two offices is most clearly asserted and confirmed and this also will be found to be the mind of many moe If it be asked how then these more eminent degrees of Bishop Arch-bishop Patriarch c. did enter into the Church and how these differences have arisen Answ. The same Lombardus in that same place de quadripartito ordine Episcoporum doth ommit his former alledging of the custom of the Old Testament and other things which he abused and out of Isidorus layeth it down thus borum autem discretio à Gentilibus intro-ducta videtur qui suos flamines alios simpliciter flamines alios archi-flamines alios prâ—to-flamines apellabant Sacerdotes enim Gentilium flamines dicebantur c. Which is in sum this difference seemeth to be brought in from the Gentiles who used so to stile their Priests as to call some Priests simply others Arch-priests others again first-Priests c. and considering that the root of the Roman Hierarchie to wit Papacy and the ordering thereof did arise from the superstitious Christians their imitating of the heathenish Pontifex maximus whereof we may see somewhat cap. 13. lect 4. it is no wonder that these inferiour pillars be of the same kind And if there were any shew from the Word for such differences it would seem that this great Master had not gone to the Gentiles to be beholden to them for the same Also Estius when he is to prove the superiority of Bishops he hath these words quod autem jure divino sint Episcopi Presbyteris superiores et si non ita clarum est è sacris literis aliunde tamen abunde probari potest c. in lib. 4. senten distinct 24. and so he citeth Popes constitutions Canons of Councils c. In the third place this will appear from the considering of the answers that generally are given by them to these places of Scripture alledged whereby it is concluded that a Bishop and Presbyter are the same which are generally one of these two 1. Some say that though the office in the Primitive times was distinct yet the titles of Presbyter and Bishop were common But we have found already this to be a miserable shift because 1. This identity of the names so circumstantiated proveth the identity of the offices as was said 2. Because these places do not only apply the titles indifferently but do indifferently apply the duties qualifications and every other thing that belongeth to such officers and offices and there is nothing spoken of the one in Scripture but it is also spoken of