THe sixth Angel having sounded, whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down, but, as after the opening of the sixth seal (Chap. 6) there is something necessarily premitted for the consolation and confirmation of the people of God, before the seventh seal be opened, Chap. 8 even so here, there are two material consolations laid down (Chap. 10 and 11) before the seventh trumpet sound, for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of: for, the visible Church now being, darkened, and drawn into defection by Antichrist under the fifth trumpet, and a third part thereof being destroyed by Mahomets followers under the sixth; and withall considering, that the rest did not repent of, but did continue in, their former abominations, it might be the occasion of many sad fears and doubts concerning the Church of God, both before and during that time; and what that defection and impenitency should turn unto. In reference to these fears, there is one consolation laid down in this Chapter. In sum this, That that darkness shall not continue, but, at the peremptory appointed time, Antichrist should be destroyed, and the purity of the Gospel again brought to light, which is divers ways not only asserted, but confirmed in this Chapter, for strengthening the faith of Gods people in the hope of an outgate. And, 2. Because that outgate cometh not till the seventh Angel sound (which yet seemeth to be for a long time delayed, considering not only the interruption put in here before its sounding which yet ought to be observed, seing it soundeth not immediatly upon the back of the sixth, as the other did upon the back of each other) but the many sad effects also which are to be performed by the fifth and sixth trumpets, which do necessarily imply the continuance of a long time for the bringing of them about, and therefore the People of God might have a new doubt and fear concerning the state of the Church, during all that time that Antichrist and Mahomet were in their height, and the sounding of this trumpet delayed. In the 11. Chapter the Lord obviateth this, by describing a Church and Ministery to be reserved for Himself during that time, who (although few in number, and poor in their outward condition) should continue unpolluted by the corruptions, and undestroyed by the tyranny of these times, until their testimony should be finished, and the dayes of their prophesying ended: upon the back of which, the seventh Angel bloweth, vers. 15 by which the former promised outgate beginneth to be accomplished. This we conceive to be the native scope of these two Chapters 10, 11. And hence, (Chap. 11. vers. 14) it is observed, that the second wo is past; thereby implying, that what hath been formerly spoken since the sounding of the fifth and sixth trumpets, is to be taken as contemporary with them, and belonging to one of them.
In setting down the first consolation (Chap. 10) we have, First, the description of the publisher of these glad tidings, intermixed with some circumstances, set down in the first four Verses, which do not a little contribute to the consolation it self. Then, 2. The sum of the seventh Angels Commission is set down, and the event foretold, is certified by the publishers oath, vers. 5, 6, 7. 3. The effect of the seventh Angels sounding to wit, the reviving again of a Ministery, and publick preaching of the Gospel, after that darkness is both expressed and confirmed by Johns eating of the little book, and the word added, that he must prophesie again (as it were, be revived) after such a sad interruption. This is vers. 9, 10, 11.
The publisher is four ways described, 1. He is called an Angel, and a mighty Angel, to difference Him from these that sounded the trumpets: we conceive it to be understood of no created Angel, but of Jesus Christ the Angel of the Covenant, as the description following will hold Him forth. 2. His clothing and appearing are set down in four particulars, 1. He is clothed with a cloud; often applied to God, and only to Him, in the Psalms and Prophets, whereby the unconceivable, and inexpressible Glory, and Soveraignity of God is pointed at. 2. He is said to have a rainbow upon His head; so is the Lords Throne described, Chap. 4, 3 and Ezek. 1:28 which is marked here, not only to shew the Glory of our Lord Jesus Christ, but that as the Rainbow (Gen. 9:4) was a sign, and a Sacrament (as it were) of the Lords Covenant with Noah, of not destroying the earth again by water; so our blessed Lord Jesus, being often suspected to be forgetful of His Covenant, and being now to give warning of the deluge of wrath which was to come upon the Antichristian world, He doth thus appear, to evidence His mindfulness of His Covenant both in the overruling of the Churches affliction, and His enemies ruine. His face and His feet are described as formerly they were, Chap. 1:15 where by it appeareth to be one and the same Person.
The second Verse hath the third thing whereby He is described, He had in his hand a little book open, some way like Him that sat upon the Throne, Chap. 5 only with this difference, that there it was in the Fathers hand, here in Christs; there it is called simply a book, here a little book; that was sealed, this is open: what is meaned by His appearing with the book in his hand, will appear from the end of the Chapter. It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth, and the having of it, as it were, in His hand to send in a manifest and clear manner, even then when it is most obscured and darkened in the world; for, which cause, this book is open in His hand, when the Temple and Ordinancess were shut up among men, as we may gather from the last vers. of the 11. Chapter.
It is much debated what this little book is; whether it be the same, mentioned, Chap. 5 or, any distinct book, containing distinct prophesies from what was in that book, as if what followeth in this prophesie were revealed to John by his eating of this last book, as being contained in it. It is not necessary much to debate this, considering, that it is represented to John in vision, and for another scope than the present furnishing of John for compleating of this prophesie. It will therefore be more suitable to say, that this book is the same mentioned, Chap. 5 as now in the hand of the Mediator, and opened by Him, and now called little, because so much only may be accounted, as hath not been by the former prophesies discovered; or, we may take the type of the open book to signifie the preserving of the Doctrine of the Gospel, as if it were written on record, and keeped in the hand of the Mediator, and therefore can neither of it self be vitiate nor destroyed by Antichrist or Mahomet. This, the scope, and the commanding of John to eat it, seem to favour; but, that it should contain prophesies, different from what was contained in the former book, Chap. 5 so that the former prophesies belong to that book, and what followeth this Chapter, to this book, mentioned here, we cannot assent to, 1. Because all the trumpets belonged to the first book, as being comprehended under the seventh seal of that book, Chap. 8 but the seventh trumpet followeth in the close of the eleventh, and is further explicated to the end of the book: Therefore all these prophesies are contained in the first book, mentioned Chap. 5. 2. This Chapter and the next, unto the 15. vers. do belong to the second wo; and therefore must be supposed to be contained in the same book with the first part, Chap. 9. Again, 3. if that serie; laid down in the preface to the 6 Chap. hold, that the seventh seal comprehendeth the seven trumpets; and again, the seventh trumpet, the seven vials, Then the seven vials are comprehended under the seventh trumpet, and so both vials and trumpers under the seventh seal. Beside, if this following part of the prophesie were compared with the former, we see no reason why it should either be called little or open, more than the former; The reason why this book is open in the hand of Christ, we conceive to be, (beside what was above hinted) 1. To shew Christ Jesus His acquaintance with the mysteries of God; this book is open to Him, and therefore that we may trust Him in the revealing of the secrets of God. 2. To typifie the future spreading of the Gospel, and to confirm it upon this ground, that as Jesus Christ had prevailed to open the book of the secrets of God, when it was sealed, and none was found able to open it; so might it be expected from Him, that the Gospel should be again brought to light, notwithstanding that during the reign of Antichrist it seemed to men impossible.
Before the Angels words be set down, several circumstances are marked for making this Proclamation the more observable, v. 3 He cried with a loud voice, as when a lion roareth: which holdeth forth seriousnesse and Authority in Him who goeth about this work, and that he purposeth to have what He hath to say, taken notice of. The second circumstance, is an interveening effect before His words be marked; seven thunders uttered their voices.
We may look upon what preceedeth this, as preparatory, and take up what followeth in the Chapter in three distinct principal parts, yet all tending to one scope. The first is expressed by these seven thunders uttering their voices: wherein we have, 1. the voices of these thunders. 2. John’s practice, he was about to write what they uttered, which supposeth that he understood it. 3. There is the inhibition whereby he is restrained from that. We may look upon this, 1. generally, as prognosticating sad judements to come upon that unrepenting world; for, by thunders, such are often signified in this prophesie, as Chap. 11:19 (thundering in it self being an evidence of Gods dreadfulnesse) and though this general may be gathered safely, yet it is like the Lord intended not (at least in this place) particularly to set them forth, which we are to reverence, and not to seek any new mysterie from these words, but what elsewhere may be gathered, till the event speak. Or, 2. seing they had intelligible voices, and were of concernment to the Church, which made John aim to writ them, and so not like to have been for no purpose at first revealed (with reverence) they may be conceived to hold forth the same seven judgements, which are executed by the seven vials following. For, these seven thunders signifie future judgements, and most probably must hold out the third and last wo which is yet to come by the sounding of the seventh Angel; especially considering, that (Chap. 11:19) thunderings and earth-quakes are marked to follow upon that Angels founding, and these seven vials are the same with the last wo. Beside, the number of the vials being seven, and the seven last plagues which followed these thunderings in the event, we conceive it not unsuitable to take these seven vials, as the fulfilling of what was more generally hinted at by the thunders: And seing we seek no new mysterie out of the words, but rather do bound curiosity, and do content our selves with what is afterward revealed, we conceive there is no danger to say, it is either thus, or it is nothing, which we can or should search into.
John as he had formerly done he goeth about to write, but is inhibited by a voice from Heaven, saying, Seal up these things which the seven thunders uttered, and write them not. He intended presently to communicate these things to the Church; and, no question, sincerely, from which yet the Lord restraineth him. This faith, Ministers ought to live in great dependence upon the Lord, not only for obtaining, but also for venting of light when it is obtained. It will not be warrant for them enough to communicate any thing, because they know it and understand it, there will need also a warrand for this; and it is no little part of wisdom, not to preach simplie what they know, but what they know to be edifying, pertinent, and profitable to be brought forth, and so as approven by Him. It is not simply necessary to expound this inhibition of sealing, as perpetual, but as temporary, till some other visions were inserted, or till he had that matter expressed in other types; in which sense we will find the like inhibition, Dan. 12:4 as also, Dan. 8:26. But in this we conceive it not material to insist, providing we keep off the groundlesse mysteries, which some dig from these thunders.
Now he cometh to shew what the Angel published, and the manner of his doing it, vers. 5, 6, 7. First, he prefaceth (as it were) with a solemn oath, which tends to make the people of God give credit to his message, who, it is like, at that time would be much opprest with misbelief: the manner of proceeding to the oath, is solemn, with hands lifted up to heaven; and by the true God, described by His Eternity, him who liveth for ever; and by His relation to all creatures, as being Creator of them: not only in general, to shew how solemn a thing an oath is, and how reverently we ought to assume the Name of God, especially in this piece of Worship; but also to difference the true God and the right way of swearing, from the Idolatrous oaths used under Antichrist. Beside, this posture and manner of swearing, do fully agree with that, recorded, Dan. 12:7. After he hath made faith in the thing, his deposition (to call it so) is set down more generally, vers. 6 and more particularly explained, vers. 7. It is first expressed in few words that he doth swear, that there should be time no longer. What this short negative doth signifie, is positively expressed in opposition this, vers. 7. But in the dayes of the voice of the seventh Angel, when he shall begin to sound, the mystery of God shoud be finished, as he hath declared to his servants the prophets.
Where we have these three, 1. That time should be no longer, is expounded by this, the mystery of God shall be finished. 2. This mystery is described to be that same which was declared to the former Prophets. 3. The time of finishing this mystery is set down to be the sounding of the seventh Angel: and so we must gather the interpretation of this mystery, and what this is, that time should be no longer, from the events following the seventh trumpet. The mystery of God, (the opening whereof will clear all) is three wayes taken in Scripture, 1. It is taken for the end of the world, 1 Cor. 15:51. This was also spoken of by the Prophets, Isaiah, Daniel, &c. This place so being understood, the meaning is, the end of the world shall be hastened, and time (properly taken) shall be continued no longer: But the resurrection of the dead, formerly declared to the Prophets, shall be accomplished, and the effect following upon the sounding of the seventh Angel shall bring it about. This is truth: for, though at the sounding of the seventh Angel immediately time endeth not; yet the seven vials being the last plagues, have no temporal judgement succeeding to them, and immediately upon the sounding of the seventh trumpet they begin, and go on to put an end to time. And it is not unusual among the Prophets to say, such an event is fulfilled, when the mean, having influence upon the fulfilling of it, is certainly and speedily driving it on. 2. By the mystery of God, is understood the spreading of the Gospel, and inbringing of Jews and Gentiles after the dayes of Antichrist, as it is expresied by the Apostle, Rom. 11:25, &c. which also was not unknown to the Prophets, as the Apostle proves in that same Chapter. Thus the finishing of the mystery of God, will signifie the removing of Antichristian darknesse, and the spreading of the light of the Gospel, that Christ Jesus may have a flourishing Kingdom again in the earth, as hath been prophesied of: and that time shall be no longer, that is, though this be for a time suspended, yet after the sounding of the seventh Angel, it shall no longer be delayed. The words being thus understood, are the same with Christs taking to Him His power and reigning, Chap. 11:17 and the opening of the Temple in Heaven, vers. 19:3. By finishing the mystery of God, may be understood Gods bringing down the Roman Antichrist, (as the building up of that Kingdom, is called the working of Satan and mystery of iniquity) thus the meaning is, although the mystery of iniquity now be at a height; yet, faith he, Gods design of bringing him down shall be accomplished and, and this ruine shall be begun when the seventh Angel shall begin to found. This exposition is necessarily implyed in the former, the exalting of Christs Kingdom, having the overthrow of Antichrists carried along with it. This agreeth also well with the scope, which is to strengthen Gods People particularly against his tyranny. And, 3. If we look to the event of the seventh trumpet, (Chap. 11:17, 18) it is the same for which the Saints give praise that God hath destroyed them, who formerly destroyed the earth. We conceive all these three expositions may well stand together; for, the hastning of the day of Judgement, supponeth the preceeding of the other two; and the finishing of these two, to wit, the setting up of Christs Kingdom, and bringing down of Antichrist, doth infer the hastening of the day of Judgement: which is also marked in the event, Chap. 11:18. The understanding of them also joyntly, doth serve to the same scope, to wit, the comforting of Gods People in the faith of an ourgate from Antichrists tyranny. And, 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet, which is the fulfilling of the event prophesied here; and therefore we conceive all these three may be taken in, but most properly and directly the last two, especially the middle acception, as coming nearest to the immediate scope of the place: and therefore time shall be no longer, is not be understood simply, but comparatively, in some respect, i. e. of such time of darknesse, ignorance and persecution as then it was, that time should be no longer when Antichrist should continue to prevail, and the Saints to suffer; Thus it may relate to the fourty two moneths afterward set for his reign, which cometh to an end at the seventh Angel his sounding.
The third part of the consolation, or confirmation, followeth, from vers. 8 to the end. Wherein, 1. there is a type, and 2. the exposition of it, verse ult. The type consisteth in a twofold direction given to John, and his obedience to both, verse 8, 9, 10 though at first, it is like he knew not what was intended. The type serveth both to illustrate, and confirm what was formerly said, and alludeth to that, Ezek. 2. ult. and 3:1, 2 where eating of the book signifieth Gods instructing the Prophet for the work of prophesying when He sent him out, and His confirming of him by that signe: The effect of his eating, is, sweet in his mouth, and bitter in his belly: to shew, that communication of light from God, is in it self pleasant to Ministers; but, in respect of the defficulties that they meet with in their exercising of it, or in respect of the sad messages they carry, it is in its digestion sad and bitter to them, however they must carry it; and John neither scareth at it before, nor complaineth of it after he had eaten it.
If it be questioned, whether John be to be looked on here as getting a new commission for himself only, or as being a type of Gods raising the former decayed pure Preaching of the Gospel, and furnishing, or commissionating of Ministers for that end after that darknesse should be past; for, we will see (Chap. 11.) Ministers may live, and prophesie in their successors, when they are gone? Answ. I conceive both to meaned, but the last principally; and John’s eating, and commission that he getteth to proceed himself in this prophesie, to be but a type to represent the other, and a sign to strengthen him and others in the faith of it; that as truely as God setteth him on work again to prophesie, and maketh him eat an open book which before was sealed, So will He do in reference to that He hath promised in the former part of the Chapter, in bringing the Gospel again to light after Antichristian darknesse. Reasons of this, are, 1. It is most agreeable to the scope of the Angels appearing, and this little book open in his hand, which is, to comfort particularly in reference to the strait the Church was then in. John had no other use of eating the book; for, his commission was clear before to write what he saw and heard, and all his visions afterward are what he saw without respect to this book, as if he had not eaten it. Neither was there any such intermission of John’s prophesying, to say he must again prophesie, nor did he ever actually, first or last, prophesie before Kings, &c. But this being a main part of the prophesie, must certainly be of larger use as it is prophetical, than to stir John up to a particular duty. It must then be understood especially of the revealing of the Apostles Doctrine, which was to be for a long time almost buried, yet was it, even that same Doctrine, again by the Lord to be revealed, in which John was again to prophesie in his Doctrine, or when this Revelation, especially by events, should be made more plain, then it cometh again (as it were) to the world and spreadeth amongst Nations, Tongues and Kingdoms: and this agreeth also well with the event which followeth on the seventh trumpet, Chap. 11 and is in its scope a confirmation of what was said by the Angel in the Verse before; first, expressing it in a word, and confirming it by oath in the first seven Verses of the Chapter. 2 expressing it in a type, and confirming it by sign in the rest; which is well consistent with the former, seing the Angels appearing with this book in his hand, and what followeth, do aim at the same scope.
This which was represented to John in type, we see through Gods blessing in some measure fulfilled in our eyes, the Gospel is again revived, and the fulfilling and finishing of this mysterie (which beginneth in the inlargement of the Gospel, and shall go on in calling in of the Jews, and end in perfecting the Bride, when she shall be made ready for the Bridegroom) is already begun; which proveth us to be under the seventh trumpet.
In this tenth Chapter we may observe from its scope in general, 1. Our Lord is tender of the consolation of His people, and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties; therefore is consolation laid down before hand in reference to this. 2. The Lords people are often suspicious of Him in their affliction, and although it be most groundlesse, yet is He thought to have forgotten His promise, Psal. 77 and scarce will His word at sometimes get credit by them; therefore doth He swear here to put that suspicion out of their hearts, which needlessy He would not do; for this cause hath He also sworn His Covenant, Heb. 6 here Grace someway contendeth with our suspicions; therefore the Lord so condescendeth to our weaknesse, as to give us for our security that which one mutable creature useth to rest in from another, as the yondmost of what can be attained. 3. Our Lord Jesus is a most stately and glorious Person, and it is not the least part of this consolation that He is so; therefore this glorious description is begun with, to shew that there is such a connexion between Him and His people, that if He be glorious, they will be so, and He is glorious even then when the world seemeth most to slight Him. 4. The ignorance of the excellencie of Christ, doth much increase His peoples discouragements; therefore is this description laid down as the remedy thereof, shewing also that the right uptaking of Christ in His excellencie, and in respect of His Covenant administration whereby His faithfulnesse appeareth to His people, is a main foundation by which the daily comfort of His people is sustained: if this were throughly believed and improven, there would not be such room to confusion and profanity in evil times. Obs. 5. Men ought reverently to speak and make mention of the Holy God: when this mighty Angel speaketh so of Him, vers. 6 what ought we to do? If we heard the holy Angels speak of Him, and to him, we might be both instructed in our duty, and ashamed of our practice in reference to this, which is no little evidence of our Atheism. Obs. 6. Time certainly shall have an end: every purpose that the Lord hath concerning His Church shall be accomplished. This is here confirmed by this mighty Angels Oath, and this end will be shortly; what therefore is bounded within time, is not much to be valued. Obs. 7. It is none of the least of the consolations that Gods people have, that time speedily passeth away, and so, what ever is promised hasteth to be performed. This is the end why this is set down here: the men of time, who have but their portion in this life, and all their projects within time, will have a poor bargain when time shall be no more, and then the great consolation of the people of God is but beginning.
THere is much spoken of Prophesying in this Book, and of Prophets, Chap. 11 and Jezebel (Chap. 2) is reproved for taking to her the name of a Prophetess; and here the reviving of Prophesie is spoken of in this Chapter: It may be inquired then, how these places are to be understood? And if Prophesying may be now expected in the Church? or, if that gift hath now fully ceased? or, in what respect?
We may consider Prophesie or Prophets in a threefold consideration, 1. In respect of the matter that is brought forth: which is either, 1. Some general truth not formerly revealed in the Word. Or, 2. Some particular contrary to what is formerly revealed there either in Doctrine or Practice. Of this kind might be the Israelites their borrowing of Jewels, Abrabam his taking his son to sacrifice him, and many such practices which cannot be condemned, yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage. Or, 3. It is some particular neither formerly revealed, nor yet in it self contrary to the Word, but that which concerneth some particular event or personal duty allanerly.
We may consider it again as it holdeth forth an ordinary or extraordinary way how these things, or any thing else, come to be known although the matter be a truth formerly revealed in the Word, such as the matter revealed to these Prophets, 1 Cor. 14 which was to be tried by the Word.
It may be considered in respect of the proposing of what is revealed to others to be a direction, or, to rule them in their practice, and that either by recording it as Scripture, as some of the Prophets of old did, or by taking on an office or authority, and by vertue of that to do it. Or Otherwise, we may answer in these assertions.
Assert. 1. There is now no gift of Prophesie, either for the bringing forth of any truth not formerly delivered, nor any gift to warrand one in a particular simply condemned in the Word, as to take anothers goods, life, station, &c. So as to be warranted meerly by such a Revelation in things otherwise unlawful, as it is like prophetical men of old, in some of their practices were, which to us are no precedent for our warrand; which appeareth, 1. Because now the Word is compleat, furnished with truths, to make the man of God perfect for every good work, and that in respect of the last administration of the Covenant; there is therefore no access to the adding of any new matter. 2. Because if any other Gospel, or duty contrary to this Word which we have received, be preached, we are not to receive it, but to account him accursed that carrieth it, under whatsoever pretext he do it, if he were an Angel; and this leaveth no place for admitting, either of truths, or duties contrary to the Word, Gal. 1. 3. The commination added in the close of this Book (Chap. 22) comfirmeth this, there being the same reason against adding unto, or detracting from the Scriptures in general, or any part of them, as there is in reference to this Book, all of them being of the same Authority, yet is it not without weight added to this as the close of all. 4. The gift of Prophesies, being now generally ceased (as afterwards will be clear) and the Lord having thought good more mediately and solidly (as it is called a more sure word of prophesie, 2 Pet. 1:19) to feed His Church, to wit, by His Word; and He having given now much more Scripture under the Gospel than under the Law, to supply the want of immediately inspired Prophets; and considering how rare the examples of Gods calling for duties seemingly contrary to Moral commands, are, and what absurdities would follow if now any such gift should be pretended unto in reference to such mattter. We conceive it therefore safe & necessary to conclude, that there is now after Reformation no such gift of Prophesie, or Prophets to be expected or admitted, who may add 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 Moral 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 extraordinary Prophets (1 Cor. 14) were to be tryed 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 denyed, 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 Ag bus 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 denyed: 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 John Husse his foretelling within an hundreth years after him to follow the outbreaking of Reformation; such, it is like, was Hieronymus Savonanrola, who was burnt by the Pope, not as was pretended, for foretelling of events, as they imputed to him, by unlawful means, but for faithful 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 in inifesting of Himself thus, there is no convincing ground to bear it out, especially when experience hath of ten proven the contrary in the most holy men. Yet, 1. This is not habitual 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 answerableness in it when it cometh, will not be sufficient to make it pass for a Prophetical foreknowledge, more than when in dreams it may often so fall our. 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 Jerusalem, yet was not that to divert him from his going there, as many collected; that therefore was not from God, as Pauls pressur in the spirit to go notwithstanding, doth clear; everysuch prediction therefore cannot be made a rule of dutie, seing the Lord may have other good ends of trial, 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 concureth with other grounds, it may have its weight for swaying in lawful 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 trial, 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 Prophetical 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 extraordinarly 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 trial 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 may He, and useth He to thrust them out in a mixed way to the exercise of these for the edification of His Church, and make the seal of His Call extraordinarily ratifie His sending of them, that is, as He may furnish men partly by means, and especially by His blessing extraordinarily accompanying them, so may He send them out partly in a mediate way by mens opening of the door, partly by His more than ordinary thrusting of them out, making up so what was defective in the mediate Call by some extraordinary concurrences of impulse and gifts within, of circumstances of providence without, and of efficacy upon, and acception of it amongst others, where by it cometh to be ratified. This the Lord fulfilled at the entry of the Reformation, raising up men comparatively extraordinarily furnished and commissionated for His work, yet still Ministers of the same Gospel, and walking according to the common rule with others in their ministerial charge, This is not ordinarly to be imitated, but where the like cases, call, and circumstances concur; and thus the Lord in old stirred up men at times of Reformation to take on them the furtherance of His work, who yet were not properly extraordinary Prophets or Officers, or Levits, nor ordinarily called Magistrates, as Nehemiah, Ezra, and others, who did both differ from Haggai, Zechariah, and such who were properly Prophets, on the one hand; and from Joshuah, Zerubbabel, and such who were ordinary and properly Priests and Magistrates on the other; which yet in ordinary and settled conditions was not done.
BEsides what is already said, there are two things in the Chapter which we may consider a little further. And, 1. from vers. 4 we may see there is no lesse Spiritual wisdom and dependence on Christ called-for in the venting of light and in bringing forth of what we know, than there is diligence required in searching of Gods mind that we may know; and it is not warrand enough for Ministers to communicate that to the Church at all times which they know, because it is the Truth of God. For, John knew that these seven thunders were such, but there is a more special warrand to be looked unto. We mean not that there should be some extraordinary thing here: but as from Johns call, in general, we may gather the necessity of a call to the Ministrie; so from his being commanded to write this and not that which was also revealed to him, we gather proportionably, that Ministers ought to try what in such and such a particular case is called-for to be communicated unto people as Gods message at such a time to them, seing every thing which he knoweth cannot be delivered at once; something therefore is to be chosen, and that upon such consideration as may be sufficient for his peace who conscientiously a meth to follow Gods mind: in reference to which, we may adventure to propose these genearals, 1. That men would not look for any extraordinary impulse in swaying of them to the choice of Texts or Doctrines, it will be safest to walk by reasons that will abide the trial, especially where that which the impulse driveth at, doth not appear upon rational grounds to be so edifying indeed, where any extraordinary offer of a Text and solide reason from the conveniencie of that matter concur, in that case it is not to be neglected; yet now seing God hath not left men to an immediate way of attaining to the knowledge of the Gospel preached, but doth require of them the use of mediate & ordinary means, so also are men both in reference to their calling in general and to particular messages, to collect. His mind more from solide sanctified reason than from a meer internal impulse, left, thereby God be tempted, and Satan get occasion to insinuate himself too much in our choice, or at least to confuse us by proposing one thing after another, that so he may indispose for all; reason therefore would fix the determination, and even sometimes against the apprehended inclination, and once being fixed, would not easily or rashly be altered, left thereby one be brought to question one place after another, and so fall into confution, and anxiously consume the time in choosing of a Text which might otherwayes be more profitably imployed.
Although God be not tied to any immediate or extraordinary pointing out of such a particular subject or condition of souls, yet is He not to be slighted, but humbly, to be depended upon, and seriously to be prayed unto for guidance and signifying of His mind in that, either by some inward leading of the mind to that which may be profitable, or by inabling of us singly to discern and conclude from rational grounds what may be called-for by Him, that so His pointing at some one thing beside an other, either by inward stirring, or outward circumstances, be not despised, but at least brought to trial if it be found fit; and we are sure if it be of God, the more it be tried, it will be found to be the more suitable.
In this trial, not only the matter is to be considered as it is truth, but also if it be edifying and profitable as lying near the great end of the Gospel, to wit, the engaging of souls to Christ, and conforming of them to Him, Christ being the end of the Law, and the foundation which the wise Master-builder layeth and buildeth upon among a people, 1 Cor. 3. and all builders are to take heed not simply only how they build, but how they build thereupon, ibid. vers. 10. left they build hay and stubble thereon in stead of gold; and all truths, that considered in themselves, are more remote, are to be squared by, and lavelled so as may further this. 2. If it be pertinent to the present Hearers and their present case, either for convincing, comforting, or instructing, &c. as we would conceive Christ would do, if He were writing from Heaven to such a people as he did once, Chap. 2. and 3. and to the seven Churches. 3. In this choice, even the temper and disposition of the people is to be considered, and so what may most edifie these who are so qualified, in which a Minister is neither to seek to be pleasing unto them, not yet needlesly to irritate, but so to lavel at edification as he may most probably gain the end on such; for, as in bodily diseases, Medicines are not to be given alike to all persons for the same diseases, but respect is to be had to several constitutions, and accordingly applications more strong or more gentle are to be prepared; so here, some are more sharply to be dealt with, and contrarily: order also is to be observed where several things are necessary what to begin at, and how to proceed and prepare them so as they may be received and admitted; for, as the most healthful Potion cannot profit the Patient except he receive it, and it be so prepared as he may nor 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 useful 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.
In all this, there is much need of singlenesse, 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 unuseful 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 to 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 of their warrand; yet we conceive, that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnith them with in their private studie, so as to repel 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, left 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, much 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 it 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 be 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 knowlelge of the Lords mind 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 trial 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 asavour to have had presented to him in his secret Chamber? Sometimes also the Lord wil think meet, that the Minister prosecute some point in its application beyond what he purposed in his private thoughts, and will put an 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 judgment is convinced of the soundness and edifyingness 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 unquestionableness; 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 debarable, 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 duty, &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 useful than the other; It is recorded of Augustine by Poss. in his life, that being extraordinarily cutted short in his memory from his intended purpose, he was led abruptly and with vehemency to insist against the Manichean Errour contrary to his purpose, and that palpably both to his own observation and to the observation of others, which made him thereafter at dinner express his considence, that the Lord would evidence some design of His in that particular, which accordingly came to pass; for, a manichean, beside Augustines knowledge, being a Hearer, within some few dayes openly disclaimed that Errour, and acknowledged that digression by the Lords blessing to have been the mean of his conversion. And many such cases there are wherein the Lord may signific His mind of a message to a Minister at the instant of speaking, which ought not to be despised by him.
There is much help in this debate, when a Minister, who hath ordinarily the same hearers and no extraordinary occasion interveening, doth settle on an ordinary, either in respect of purposes to be gathered from diverse Scriptures, or of one portion of Scripture continuedly together; in which case the general at first is to be chosen according to the former grounds, which also will warrand in the following thereof, although no such explicit debate be about every part; and this is neither unuseful to the Minister or People, because in Scripture, and particularly in the Epistles, the Doctrines that suit Persons and Churches, are wisely and compendiously often compacted together; and the following of the method of the holy Ghost, and the dependence that one thing hath upon another, doth both contribute much for the bringing forth of His mind in the Word, when it is followed in the order proposed by Him without diversion and interruption, and also maketh it more weighty to the hearers, and more native, and to be digested with the less prejudice, when they see such doctrines and purposes so linked together by the holy Ghost, and obvious without any immediate choice of the Minister himself, whereas often people are ready with more prejudice to look on particular Texts made choice of by the Minister, as having more of men in it than in the former way; and certainly the holy Ghosts putting of purposes together, sometimes in one method, sometimes in another, is not to be despised, although Christian prudence would choose what matter and method doth more suit the case of such a people than another, and accordingly to fix on the Scripture that is most agreeable to that. It seemeth also that among the Jews, order in reading and expounding of the Law was observed, and we see it for the most part ordinarily followed by the Ancients in their Sermons; yet, in this way every Verse or every Doctrine is not to be equally insisted on or prosecuted in the Application, but these are to be chosen which make most for the edifying of the present hearers, seing now it is to these we preach and not to the Romans or Galatians, &c. and therefore are especially to insist on these truths, duties, sins, &c. which concern most the present case; thus one may insist on some things that are less touched in these Epistles, they being more necessary now, and pass more shortly these questions that are most insisted on in these Epistles, because now not so edifying; and in so doing, the intent of the holy Ghost may be nearest attained, because it was upon that account of edification that Paul insisted much on some things because then their case required it, when he did more shortly pass over other things: in this also a Minister may have some respect to his own gift, as its most fitted for explaining of difficulties, instructing in positive truths and cases, convincing, wakening, or comforting, &c. and so one may more ordinarily follow one strain which would not be so pertinent to another, as it seemeth there hath been a difference in this respect between the sons of thunder and the son of consolation.
Further by occasion of this Angel’s saying to John, thou must prophesie again, &c. It may be enquired if preaching over and over the same matter be allowable and useful? For answer we say, 1. That the end of preaching being edification, we conceive it is not unsuitable often to insist in the same things, even though they be known and understood by the hearers; because the end of preaching is not only to inform the judgment, and alway to bring some new increase to that, but to further conversion by the espousing of hearts to Christ, and holiness, by pressing the practising of known duties, and eschewing of known sins; and this being certain, that many who know the Doctrine of Faith and Holiness also, are yet defective in their practice, There is need therefore both in invitations, exhortations, expostulations, reproofs, &c. often to come over the same thing, especially where the Truths are material and concerning in their use, and the duties are slighted, or the sins followed in the place. In that case it ought neither to be grievous to the Minister to insist on the same things, as the Apostle speaketh, Phil. 3. nor yet be slumbled at by the people, although it will require deniedness in both; yea, sometimes it may be more difficult for a Minister to get over his own inclination that aimeth to carrie some new thing, and not again to carry the same message, which may both relish now less to himself and to the hearers than formerly it did, yet ought he not to think it grievous if it be safe for them. This we see the Prophets of old did with their hearers, using the Word as an hammer (as it is called by Jeremiah, 23:29) by doubling strokes to bear that in, which at first took no impression: This way also the Lord followeth in the Gospel; How often presseth He the necessity of Repentance, the difficulty of enterring to Heaven, what concerneth the abounding and hazard of hyyocrifie, the necessity of His own suffering, of self-denial and bearing the Cross and other Truths, in themselves needful, and to the present hearers useful? This is also used by the Apostles, who in their Preaching and Writing, insist again and again in the same things: and although often hearers itch after some new thing, yet are Ministers not to seed that humour. chrysostom hath a notable expostulation with his hearers to this purpose on the 2 Thess. chap. 2. Hom. 3. faith he, some hearers say, why should we come to church to hear the same things over and over? to these he faith, Are ye not ready to go to Theatres to hear the same things, to the running ‘of horses to see the same things? &c. doth not (saith he) the same sun rise again, and its light is not the worse? do we not use the same food for our bodies, and they are not the less wholsome? Or, if ye have often beard tham, ought ye not then to profit by them, and the better to know them? Others again (faith he) when enquired in any thing, were ready to reply, we heard it but once: whereby he would bear out the necessity of repeating the same things, and the inexcusableness of a people that yet could neither endure it, nor profit without it. 2. We say, Ministers would do this, so as it may neither softer their own laziness nor become trivial and less favoury to the hearers, but in respect of his own liveliness and the weightiness of the manner of his proposing it, & in respect of these expressions and and manner of following it, it would be so convoyed as being Indeed a new Sermon, though an old matter: hence we see, that in the same matter our Lord Jesus multiplyeth parables, and sometimes one way and sometimes another way presseth the same thing, as we see by the parable of the sower, Mat. 13 of the labourers, who were in their opinion first, yet made last, chap. 20 of the marriage supper, and wedding garment, Mat. 22 of the foolish Virgins, Mat. 25 and many other ways Paul also, Phil. 3 prefaceth to this, and giveth the reason of it, thereby to remove tastiness and itching from the hearers, or any prejudice against his practice which might mar the weight or fruit of the thing which he is to insist on; which practice, no question, may be laudably followed by Minister both in the matter and manner; and Truths so preached ought to be received by the hearers as healthfull to them to seed upon the second or third time, as if they had never formerly heard them; yea, thereby they ought to gather the necessity of their use-making of these Doctrines Reproofs, &c. more now than if once only they had heard them, left they constrain the proposing of them again unto them, and draw on more guilt by not making use of them now again and again repeated and pressed, than if they had heard them but once.
