A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…

Some general Observations concerning Preaching, and especially Application.

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 general 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.

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.

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 tenderness; reproving all, convincing all, as there shall be cause: So that neither hopelessness of profiting some that seem to be desperate, nor preposterous affection to these who are tender and affectionate, ought to mar this manner of dealing. And thus we see our Lord Jesus doth threaten profane and gross erroneous Jezebel 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.

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 universal application to all sorts, would yet notwithstanding be managed 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 strengthened and confirmed, as a secure person be not more hardened; 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 Laodicea, 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 approvable, least Godliness suffer, when the fault of a Godly person is reproved; and least the sentence go beyond the Masters intent, which is not to condemn the person, but to reprove the fault, as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos. 4. Times and cases would be distinguished also: and where outward affliction, or inward exercise have seized on a person or people, reproofs would be more sparing and gentle, than when there is outward prosperity and a ⟨p. 261⟩readiness to settle in a formal discharge of duties, as by comparing the Lords dealing with the Churches of Ephesus, Smyrna, and Philadelphia, and His dealing with Sardis and Laodicea, is clear.

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,

4. This application would be pathetic, pungent and weighty, according to the matter pressed; so as it may have weight upon the Consciences of Hearers. It is a main piece of Ministerial dexterity to make a plain obvious ordinary reproof weighty in application, so as the matter may look serious-like to the Hearers, and they be convinced that he is in earnest: and for this cause, his convictions, reproofs, directions, &c. would not rest in the general: for, the Lord is particular in all these Epistles. 1. In mentioning the sins that he reproveth. 2. In giving the evidences of them, to show that he beateth not the air; and the more to bear-in the conviction in the application: for, as general truths will need their proofs; so will particular applications, least the conscience shift the challenge. 3. He ripes up the heart, by chopping at inward sins, to wit, falling from the first love; thou sayest I am rich, &c. thou hast a name that thou livest but art dead, &c. It is a main part of searching Doctrine, to repel the answers that a heart may have within against the power of Godliness, though they be never expressed; and this is a main property of the Word, to be a discerner of thoughts, Heb. 4. And thus John did with his Hearers, Matth. 3.9. Think not to say within your selves, &c. 4. The Lord Himself is in His expressions serious, that the Conscience and inner man may be carried alongst in giving heed to the words spoken to the ear, and that the outward man, may see the scope of the Word Preached, 2 Corinth. 10.4, 5, &c.

4. This application would be pathetick, pungent and weighty, according to the matter pressed; so as it may have weight upon the Consciences of Hearers. It is a main piece of Ministeriall dexterity to make a plain obvious ordinary reproof weighty in application, so as the matter may look serious-like to the Hearers, and they be convinced that he is in earnest: and for this cause, his convictions, reproofs, directions, &c. would not rest in the generall: for, the Lord is particular in all these Epistles. 1. In mentioning the sins that he reproveth. 2. In giving the evidences of them, to shew that he beateth not the air; and the more to bear-in the conviction in the application: for, as generall truths will need their proofs; so will particular applications, least the conscience shift the challenge. 3. He ripes up the heart, by chopping at inward sins, to wit, falling from the first love; thou sayest I am rich, &c. thou hast a name that thou livest but art dead, &c. It is a main part of searching Doctrine, to repell the answers that a heart may have within against the power of Godlinesse, though they be never expressed; and this is a main property of the Word, to be a discerner of thoughts,

5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in it self good; and yet it may be little useful to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writteth unto: so such truths ought to be insisted on, and pressed, as befit the Hearers.

5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in it self good; and yet it may be little usefull to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writteth unto: so such truths ought to be insisted on, and pressed, as besit the Hearers.

6. The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which showeth, that a Minister would not be addicted to, nor always dwell upon one thing; but would sometimes convince gain-sayers and clear truths, sometimes Preach practical things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearness in, and acquaintance with truth, maketh Hearers solid, and well grounded in both; beside, that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine.

6. The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which sheweth, that a Minister would not be addicted to, nor alwayes dwell upon one thing; but would sometimes convince gain-sayers and clear truths, sometimes Preach practicall things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearnesse in, and acquaintance with truth, maketh Hearers solide, and well grounded in both; beside, that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine.

7. In his striking at errors, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more gross, and in their consequence more hurtful. 2. The errors that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom be writteth. Old buried errors are not sit matter for ordinary Preaching. 3. He pursueth these errors as most gross and abominable things, to make them odious and abominable unto his people; and for that end, compareth the promoters thereof to Balaam and Jezebel. It was regretted by holy Mr. Greenham, That some by their trifling way of confuting error, made it but ridiculous, whereas they ought by earnestness and gravity, to have made it hateful.

7. In his striking at errours, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more grosse, and in their consequence more hurtfull. 2. The errours that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom be writteth. Old buried errours are not sit matter for ordinary Preaching. 3. He pursueth these errours as most grosse and abominable things, to make them od•ous and abominable unto his people; and for that end, compareth the promoters thereof to Balaam and Iezebel. It was regrated by holy Mr. Greenham, That some by their trifling way of confuting errour, made it but ridicolus, whereas they ought by earnestnesse and gravity, to have made it hatefull.

8. His practical matter is near the power of Godliness, to wit, marking the Spiritual declining of the sincere, pressing the exercise of Repentance, and the performing of holy duties upon all; and, with all, most searchingly and convincingly striking at hypocrisy, presumption and self-confidence, as in the Epistles to Sardis and Laodicea: thereby showing what Doctrine especially Ministers should insist on in Congregations: and if we look to our Lords practice while in the flesh, we will not find Him more frequent on any subject than this, to wit, that the way to heaven is narrow, that many were first that shall be last, that hypocrisy should be guarded against, &c. as His parables of the sower, foolish Virgins, Marriage-feast, and many other instances, do demonstrate.

8. His practical matter is near the power of Godlinesse, to wit, marking the Spiritual declining of the sincere, pressing the exercise of Repentance, and the performing of holy duties upon all; and, with all, most searchingly and convincingly striking at hypocrisie, presumption and self-confidence, as in the Epistles to Sardis and Laodicea: thereby shewing what Doctrine especially Ministers should insist on in Congregations: and if we look to our Lords practice while in the flesh, we will not find Him more frequent on any subject than this, to wit, that the way to heaven is narrow, that many were first that shall be last, that hypocrisie should be guarded against, &c. as His parables of the sower, foolish Virgins, Marriage-feast, and many other instances, do demonstrate.

9. The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more abstruse Questions of the ⟨p. 262⟩Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed, hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; so the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lords, which is recorded by Matth. in his 5, 6 and 7. Chapters, how familiarly He condescendeth to expound the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.

9. The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more obstruse Questions of the ⟨p. 262⟩Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed, hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; so the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lords, which is recorded by Matth. in his 5, 6 and 7. Chapters, how familiarly He condescendeth to expound the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.

10. In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins where with He chargeth them. Secondly, He doth aggrege these sins by showing the guiltiness and sinfulness of them. Thirdly, He proposeth weighty and sad threatenings to scare them: and the more secure and self-confident they be, (as in the Epistle to Laodicea) he doth the more sharply ripe up their inside, and the more emphatically and significantly express his abhorrency thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, 1. make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembering of what is past, or their examining of their own way, watchfulness and advertency for the time to come, and such like; which are both in themselves principal duties and great helps in all the practice of holiness. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea) He doth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He proposeth the right remedy, to wit, Himself and His benefits, His imputed Righteousness which can only cover their nakedness, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently press it: partly, by condescending friendly to counsel and entreat; partly, by making His offer large, free, and particular to any man that will open, &c. and partly by urging His call weightily and rousingly with a behold, I stand; as if after He had made the offer and had knocked, He were now taking instruments, in the consciences of hearers;

10. In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins where with He chargeth them. Secondly, He doth aggrege these sins by shewing the guiltinesse and sinfulnesse of them. Thirdly, He proposeth weighty and sad threatnings to scare them: and the more secure and self-confident they be, (as in the Epistle to Ladicea) he doth the more sharply ripe up their inside, and the more emphatickly and significantly expresse his abhorrencie thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, 1. make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembring of what is past, or their examining of their own way, watchfulnesse and advertencie for the time to come, and such like; which are both in themselves principall duties and great helps in all the practice of holinesse. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea) He doth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He proposeth the right remedie, to wit, Himself and His benefits, His imputed Righteousnesse which can only cover their nakednesse, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently presse it: partly, by condescending friendly to counsel and intreat; partly, by making His offer large, free, and particular to any man that will open, &c. and partly by urging His call weightily and rousingly with a behold, I stand; as if after He had made the offer and had knocked, He were now taking instruments, in the consciences of hearers;

thereby, as with a nail to fasten His invitation upon them; and so, pressing their closing therewith, or otherwise assuring that He will leave this instrument upon record against them.

11. We find, what ever the case of the people be that He speaketh unto, the up-shot and scope of His message, is, ever to persuade a closing of the treaty between Him and them. Therefore, when He chargeth with sin, He leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when He quarrelleth for hypocrisy and deadness in profession, He proposeth Christ, and adviseth to accept of Him: when He exhorteth to duty, as to Repentance and Zeal; yet, even then doth He propose Christs Righteousness, as the only cure and cover of their nakedness (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereat he should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christs feet, who is the end of the Law for Righteousness. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not lie upon duties when they are pressed, but upon the righteousness of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to rid marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct ⟨p. 263⟩from Works and Duties, even when they were much pressed and practised. And it is no less dangerous to Professors to rest on Duties, than to omit them: and therefore the necessity of being denied to them in the point of Justification, and of resting upon Christs alone, is to be cleared and pressed by Preachers, as a most necessary and fundamental thing.

11. We find, what ever the case of the people be that He speaketh unto, the up-shot and scope of His message, is, ever to perswade a closing of the treaty between Him and them. Therefore, when He chargeth with sin, He leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when He quarrelleth for hypocrisie and deadnesse in profession, He proposeth Christ, and adviseth to accept of Him: when He exhorteth to duty, as to Repentance and Zeal; yet, even then doth He propose Christs Righteousnesse, as the only cure and cover of their nakednesse (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereat he should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christs feet, who is the end of the Law for Righteousnesse. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not ly upon duties when they are pressed, but upon the righteousnesse of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to ridd marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct

12. For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formal, that is, free both of errors in Doctrine, and gross scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of error, and banishing of gross profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self righteousness, hypocrisy, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holiness, without which a formal profession will be but as a stone of stumbling.

12. For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formall, that is, free both of errours in Doctrine, and grosse scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of errour, and banishing of grosse profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self righteousnesse, hypocrisie, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holinesse, without which a formal profession will be but as a stone of stumbling.