significancy in this that Thou hast redeemed us by Thy bloud c. which doth respect the excellency of the Person who did lâ—y down His bloud for making of this purchaâ—e It is Thou who art the first and last who was dead and is alive and liveth for ever who art the Son of God yea who art God Act. 20.28 aâ— was more fully cleared Chap. 1.4 for Thou and Thâ— relate to the Person described by such titles in the former part of this Prophesie This doth give ground for this Argument If the purchase made by the bloud of Jesus Christ be such as could be made by none but by the bloud of Him who was and is God Then His death and suffâ—rings for that end must be a satisfaction and by their merit and efficacy procure the Redemption purchased But the former is true Therefore c. The reasons of the consequence are because First all the other ends of suffering may be in the sufferings of a meer man Secondly There were not need of such an excellent price if the merit and worth thereof did not concur by way of satisfaction for obtaining of this Redemption Thirdly This respect to the excellency of the Person sheweth where-from mainly their Redemption doth flow to wit that the Person dying was of such worth and that therefore His death and sufferings are accounted of great price before God And lastly Thâ—re is here a clear opposition Thou hast redeemed us by Thy bloud thaâ— is Thou who art God hast condescended to lay down Thy life and shâ—d Thy bloud for us who were of little worth which doth import that His sufferings were estimated in the stead of what should have been other wayes exacted from them These Arguments will be the more clear if we consider that opposition which iâ— made by the Apostle Rom. 5. betwixt our blessed Lord Jesus the second Adam and the first Adam of whom men have their sinfull being for in that comparison and opposition Christ is not only made the Author of life to these that are by Faith His seed as the first Adam was the author of death to these that descend from him but also and especially in this that as by the disobedience and transgression of Adam death was brought upon his Posterity as being procured by the guilt and demerite to speak so of that offence So by the obedience Righteousnesse and sufferings of the other life and freedom from the dominion of sin is purchased and that by way of merit and satisfaction equivalent to the former offence For as by Adams fall the Holinesse and Justice of God were wronged So by the obedience of the second Adam they were wonderfully made to shine And this being the Apostles scope to compare these two Adams together both in respect of the opposite effects that flow from them to their seed and in respect of the opposite means by which these are procured This which is asserted must necessarily follow It is also observable and doth exceedingly confirm the truth laâ—d down and discover the horridnesse of the opposite blasphemie that the denying of Chriâ—ts death to be a satisfaction and the denying of His blessed God-head are so knit together that the asserting of the one doth infer the other Therefore these wretched Sâ—cinians who denie the eternall God-head and the personality of the second person of the Godâ—head must also denie the merit and excellency of His obedience in His death without which it could not be a satisfaction But on the contrary the redeemed who have the right thoughts of Christs God-head have also this impression of His death that it is a satisfaction laid down in their name upon both which grounds they praise in this Song to wit that so excellent a Person should redeem them by so excellent a price as the bloud of God and this doth demonstrate their engagement to Him that when upon supposition of the threatned curse at least there was no other that could undertake their debt or satisfie for them but He who was God That even then He who was the Son of God did undertake the same We are perswaded that all who ever shall share in this Song shall acknowledge both these truths and heartily blesse the Son of God for making satisfaction by His bloud And considering that the Abbettors of this blasphemie do by this denie the God-head of our blessed Lords Person and altogether make void the efficacy of His Sacrifice and Priestly office so that neither His Person nor His Offices are acknowledged by them which yet are the two great and solid foundations of Christianity Therefore they are not worthy to be disputed with nor accounted Christians but rather to be joyned with and reckoned among Heathens or the followers of Mahomet and the receivers of His Alcaron For which cause Christians would guard against this most horrid Errour as being most blasphemous against the Mediator and most destructive to their own Salvation for by these grounds they can neither have a Redeemer nor a Redemption It is reported of Socinus the great Patron of this blasphemie by a Learned man to wit Cameron who writeth that he had it from one of his disciples that he privately denied the world to be made of nothing lest thereby he should be necessitated to acknowledge the infinitenesse of Gods power which afterward was more publickly avowed and contended-for by some of his followers What horrible tâ—ings are there that mens corruptions will not conceive and foster and what hieght or depth will not the devil drive men to where he getteth liberty These things have ever been abhorred as most detestable even as to the very mentioning of them yet this horrid blasphemie wanteth not its Patrons in this spring-time of Errour And therefore men ought to walk the more circumspectly in reference to the same Concerning the extent of the merit of Christs death or if it may be accounted a satisfaction for all men THe second Doctrine that we propose from the words is That though the death and sufferings of Christ be properly a satisfaction to the Justice of God for sin yet is not this intended by Christ nor accepted of by God as a price and satisfaction for the sins of all men and for the pâ—ocuring of Redemption to them but only for some peculiarly chosen of God and by His decree of Election seperated from others It is true that Chrâ—sts death being considered abstractly and materially in it self in respect of the Person who died and in respect of the manner of His performing this obedience with so much chearfulness reverence c. may be and by Divines is said to be of an infinit value So that if it had been so intended and transacted in the Covenant of Redemption it might have been in the former respects accounted and accepted as a price for many moe yea for all because such suffering performed by such a Person is equivalent unto and in respect of His excellencie who suâ—fers beyond
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
filthinesse 2. That this filthinesse is not easily washen away 3. That there is a great efficacie and real vertue in the blood of Christ to wash the soul and cleanse it from sin as if it had never sinned as there is efficacie and vertue in a fountain of water to wash a filthie thing And this was typified in those ceremonial and legal washings under the Law 4. That that wherewith Christ washeth Believers is His own blood not the blood of Bulls and Goats but the blood of the first begotten from the dead the blood of the true and faithful witnesse the blood of the Prince of the Kings of the earth yea the blood of Him which is which was and which is to come the blood of Him who was and is God Therefore Act. 20.28 it 's said Feed the Church of God which He hath purchased with His own blood It holds out not only the efficacie and satisfactorinesse of the blood of Christ but also the end of His death that it was not a meer Testimony and Witnesse-bearing nor only to leave an example to others as profane men derogating from our blessed Lords death affirm but to wash His own from their sins in His blood to take away the guilt of sin in Justification and to make the Power of His death come in and slay sin and to sanctifie as it is 1 Cor. 6. Such were some of you but now you are washed that is Justified and Sanctified There is not a Name that Christ hath but it hath some priviledge and benefit in it to Believers it holds out love on His side and consolation on ours and every benefit which comes to us is a Name and Commendation to Him and may be so used by us Vers. 6. In the description He sets out how Christ not only takes away what is ill from us but how He abounds in conferring priviledges on us He not only takes away sin but He hath made us Kings and Priests to God His Father First Kings 1. In delivering us from the slavery of sin that the most part of the world lives in and in making us masters over sin and sinful lusts masters over the Devil and the World and the Flesh in some measure And this is a Princely thing so the Church is set out Rev. 12. as having the Moon that is to say the transitorie world under her feet 2. Kings in respect of a Spiritual reigning in our spirits with God by an heavenly conversation having our conversations in Heaven Philip. 3.20 Col. 3.1 in an holy and heavenly pride and in a sort of kingly majesty disdaining the ups and downs in the world 3. Kings also in title and right being set as Kings on the Throne with Him to execute the judgment written Psal. 149.9 This honour have all His Saints in a spiritual way and some way to judge the world in their practice and they shall be Kings in possession when that which is here shall have the full accomplishment and all the Saints as so many crowned Kings shall follow Him in the clouds Secondly Priests to offer their bodies a living Sacrifice holy and acceptable to God Rom. 12.1 to offer Prayers and Praises the calves of their lips and this is no small priviledge to have accesse to God as Priests The Iews held these two as great dignities the Kingly and Priestly offices and Believers are called by Christ to both so that they may come with boldnesse to the Throne of Grace and enter within the Holiest through the Vail by that new and living way being freed from the spirit of bondage and fear which in a great part accompanied the Iews ceremonial Worship 1. How many excellent consolations are here to Believers and grounds of directions to them What grounds of consolation comparable to these to be washen in that bloud of the Lamb to be made Kings and Priests to God and Christs Father that is to no Idole but to Hâ—m to whom Christ is a Priest Here is life and immortality brought to light by the Gospel priviledges and benefits of an exceeding passing worth and excellency 1. Comparing this verse with vers 1. Here Kings and Priests and there His Servants Observe That there is no such royalty and dignity in the World as to be our Lord Jesus his Servant it is truely to be a King to reign and a Priest to be consecrated to God It consists not in loosnesse and carnall liberty but in new obedience and the more obedient circumspect and strict in Holinesse the greater liberty majesty and kingly statelinesse All our Lords Servants are Kings so great a King is He and so happy are they 2. These Priviledges lay an obligation on Believers to carry themselves as such 1. If Christs bloud be given as a fountain to wash at then make use of it for pardon of sin Mortification and Sanctification 2. Let us carry our selves Kingly It s a beastly thing to be a servant of sin but it 's a Kingly thing and stately to be minding the Throne we are called to the faith and hope of to have our hearts and conversation suitable to that holy and heavenly place to have royall spirits disdaining and trampling on the things of a present world as unworthy of our hearts and affections 3. Comparing this with the former when he speaks of Christ his affections warms and when he speaks of the benefits which come by Him it leades him to the love they came from and by that again he is led to praise Him and he cannot get Jesus-Christ set high enough Observe Believers hearts should warm and be often warming themselves with thoughts of Christ and ventâ—â—g their warmnesse of affection to Him in praâ—se It 's a sweet thing when Believers hearts cannot part with Christ but when ever He comes in their mind or mouth still to give Him a word of praise and come to their purpose again as Iohn doth here And it 's often thus with Paul as 1 Tim. 1.17 Eph. 3.20 LECTURE III. Vers. 7. Behold he cometh with clouds and every eye shall see him and they also which peirâ—ed him and all kindreds of the earth shall wail because of him even so Amen 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty 9. I Iohn who also am your brother and companion in tribulation and in the kingdom and pâ—tience of Iesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Iesus Christ. IT 's a concerning message that Christ is now sending to His Church therefore there is the larger preface to stir them up he writs to to make that which he sends welcome We heard from the 4. verse the particular Inscription or direction of this Book as an Epistle and when he hath wished grace and peace and set down the partieâ— from whom the grace and peace is wished and the Epistle
rise up and write thou art called to reverence and fear me but to such a fear as may stand well with thy duty and further thee and doth not hinder thee in it And we would learn not to fear in so far as it works any of these effects Obs. 2. When fear exceeds degenerates and groweth excessive in these three spoken of our Lord alloweth it no more than He doth proud security only Jesus Christ is much more tender of souls under the one nor He is under the other yet let us not please our selves in these excessive fits as if we were in no hazard Obs. 3. It faith that folks would be tender in dealing with souls under such distempers knowing there is a great difference betwixt these who are under carnall presumption and others under fainting The third step of Christs care is in giving Iohn grounds of consolation to warrand his faith and they are three The first is from His own God-head I am the first and the last I am God that speaks to thee I was before the world and will continue when the world shall be ended the eternall God a singular property of God and a demonstration of Christs God-head therefore would He say thou needest not fear Iohn I am not an enemy nor a stranger or terrible spirit but God and that may sustain one in friendship with God and it is also a proof that the Vision before was a Vision of Christ as God 2. The second ground is the union of His God-head and Man-head in one Person and His suffering in His Man-head united to His God-head I am he that liveth and was dead and behold I am alive for evermore In the Originall it is otherwise and better for the understanding of the words I am the living and I was made dead and behold I live for evermore I am the living that is I am the living God who had life from all Eternity of my self and gave life to all creatures that have life as it is Ioh. 5.26 As the Father hath life in himself so hath he given to the Son to have life in himself and I that was and is this living God the Way the Truth and the Life was made dead that is I became Man was made of a Woman made under the Law Gal. 4. pointing out the true Mediator God-Man in one Person His taking on the nature of man and satisfiing the Justice of God in undergoing the wrath of His Father and in subjecting Himself to the death of the Crosse for the sins of His own Elect both Natures are joyned in one Person yet it was not as God that he died though the Person that was God died And behold I live for evermore Amen in as far as I was once dead as Man now I am alive and shall live for evermore And this last expression hath two words put to it to point out its excellency 1. Behold I live pointing at His Resurrection and the consolation that flowes from it to Believers I have overcome death and live and so I live as I shall live for ever for the benefit of Believers in me That is of speciall consolation to us our life being linked to Christs life who is God Man and our Mediator because He lives we shall live also Ioh. 14.19 His life is a pledge and pawn of ours 2. Amen or Verily an asseveration to confirm the truth of His Resurrection and to put all the world out of doubt of His living not only as God but as God and Man in one Person Be assured ye have a living Christ. The third ground is And I have the keyes of hell and death to point out His absolute soveraignity as Mediator in the state of Humiliation and Exaltation therefore fear not Iohn for I have the keys of hell and ordereth even what concerns them The keys are the sign of Government Isa. 22.21 It 's spoken of Eliakim a type of Christ I will commit the Government into his hand and then followes the key of the house of David will I lay upon his shoulder The meaning is I have absolute soveraignity and dominion over heaven and hell I deliver and carry to heaven whom I please none go there but those whom I take in and hell prevaileth not at its own will but is under my dominion for I have supreme power over hell and death Not that Christs dominion is limited to these but because hell and death are the two things that Believers most fear He tells that they need not fear them for they are both His Vassals the devil bears not the keys but He bears them Himself These are the grounds of consolation that are given to Iohn and they are strengthening grounds of faith and salvation to all Believers Observe 1. Our Lord Jesus is God the first and the last He that was born of the Virgin Marie and so a true Man is God He that was crucified dead and buried is God This is one of the Articles of our Faith and this place of Scripture is to be looked on as a proof of it against all the most cavilling enemies of our Lords Deitie He that died was and is the first and the last and the incommunicable Attributes of the Godhead agree to Him 2. This is proposed as a ground of consolation to Iohn and all Believers And it hath a world of consolation in it as 1. Not only that there is a God but that our Lord Jesus Christ is God and that notwithstanding His being God yet He hath loved sinners so well that He took on mans nature and in that nature died for them and that He who wooes sinners and offers to marry them is God and yet is very tender to them and of them which is no small consolation And it sheweth also that He is faithful and powerfull to perform His promise to Believers so there is not a design of enemies laid from the beginning to this day but He hath a hand beyond it 2. That folks may expect good of God seing Christ is God can Believers look for hard dealing from Him He is absolute in His soveraignty and dominion yet swaying it for the good of Believers What would folks have more for a ground of consolation in times of confusion than this let the world go as it will our Lord Jesus is God and wisely orders all 3. It saith this that folks when their discouragements prevail as they are ready to mistake Christ so they are ready to reflect on His Godhead as if He were not faithful or powerful or wise or tender enough 4. The solid cure of fear and fainting is to be acquainted with Christ as God the ignorance of Christ is the ground of their being anxious impatient and dammished with faithlesse fears 1 Ioh. 5.4 5. From the second ground I am living and was dead Observe 1 That this Eternall Son of God became Man else He could not have died He that was God was also true Man and
also them that hold the doctrine of the Nicolaitans which thing I hate 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it FOlloweth now the third Epistle directed by the Lord to the Church of Pergamos the estate of it is implyed in the Body of the Epistle to be a suffering condition and though having much integrity honesty and constancy under her sufferings yet in some things reproveable and defective especially in her zeal against false Teachers for which cause the Lord doth here though with great tendernesse reprove her The division of the Epistle is common with all the rest The Inscription is in the 12. vers The Body of the Epistle in the 13 14 15 16. verses The Conclusion in the 17. vers The direction which is the first part of the Inscription is To the Angel of the Church of Pergamos a famous City in Asia the lesse sometimes the seat of Kings and for that present time a seat of the Roman Governours a place full of sin Idolatry and cruelty Yet hath our Lord a Church here to which He writes when He taketh no notice of the Governour or of these who were most eminent which doth shew 1. The power and efficacy of the Ordinances of Jesus Christ in reaching whom He pleaseth though in the most desperate condition 2. It sheweth the freenesse of grace that condescends to gather a Church here 3. It sheweth His tendernesse to and care of those whom He hath gathered to be a Church unto Himself beyond any other in the World The iTtle He taketh to Himself is He who hath the sword with the two edges the sword with the two edges is the word of God Ephes. 6.17 Heb. 4.12 which we heard Chap. 1. v. 16. did proceed out of Christs mouth It sheweth that Christ hath the command of the Word to make it effectuall for the good of His Elect and for the convincing smitting wounding and slaying of His enemies by spiritual plagues and it is chosen in this place because He doth make use of this as His soveraigne priviledge in the threatning for stirring up the Angel to his duty In the Body of the Epistle besides the common assertion of Gods Omniscience we have First the commendation of this Angel and Church vers 13. Secondly the reproof vers 14.15 Thirdly an exhortation to duty with a sharp threatning added as a motive to presse the same vers 16. In the commendation we have 1. the thing commended 2. Some excellent aggravations to call them so or commending qualifications of this commendation The thing commended is in two expressions to one purpose Thou holdest fast my name and hast not denied my faith By name we understand the Doctrine of the Gospel whereby Christs Name that is Himself is held forth and manifested for in the Gospel to preach Christs Name and to declare it to the Gentiles is all one with preaching Himself or His Gospel By faith is understood the Doctrine of faith in Him which is the same thing The holding fast of His Name is a zealous adhering to the profession of His Truth as it were holding it by both hands and not denying His faith is an open avowing of the same by a publick profession and honouring Christ by their avouching of their faith in Him without fainting or shifting in the same notwithstanding of any peril that might follow thereupon For this negative Not denying His faith doth import more than is expressed The commendation is amplified by two speciall circumstances that serve to heighten the same 1. From the place where And 2. from the time when they expresse this constancy 1. For the place it is where Satans throne was It is not much to avow a profession in some places but to do it in such a place as Pergamos where Satan had a seat or throne as the word is is much Satans having a throne implyeth not only a sinfulnesse in that place common with other places but it doth insinuate such an open avowed opposition to Christ and His followers and such an adhering to Satan that on the matter it looked as if Satan had commanded expresly there in chief for not only was wickednesse tolerated but carried on and established by a law nor only had he a seat in hearts as he hath in all men by nature but in the Magistracy and Judicatories whereby orders were given in publick in reference to persecution and profanity and men did so walk as if directly orders had been given by Satan and taken from him in that place he did so effectually without controll as it were obtain his will the Lord so permitting and ordering it in His wise and secret providence and Justice From which 1. We may see how tyrannously the devil would mannage every thing if he had things at his disposall 2. At what great height he may have his dominion even beside the Gospel and in the place where it is 3. How fully men naturally are slaves to the devil he being the prince of this world that worketh in the children of disobedience Ephes. 2.2 And 4. We may see what need there is to pray that Christs Kingdom may come and how thankfull we ought to be who are in any measure freed from this tyrannie The second circumstance in this commendation is the time that is it was even in those dayes wherein Antipas was my faithfull Martyr who was slain among you where Satan dwelleth This is also an excellent part of the commendation that it was not only in such a place that was wicked and profane but at such a time when wickednesse and profanity was exercised in its height which is proven by the death of a faithfull Martyr who was then violently slain amongst them at such a time to hold fast His Name was indeed commendable Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties as He doth of the aggravations of their sins What this Antipas was there is no more mentioned in Scripture concerning him it is recorded in Story that he was a Minister in Pergamos and it is not improbable seing these are most ordinarily the object of persecuters malice and violence However the Lord putteth three great titles upon him 1. He is a Martyr this signifieth a witnesse and that not only such a witnesse as witnesseth by word and profession but as sealeth it with his bloud thus Paul speaketh of Stephen Act. 22.20 when the bloud of thy Martyr Stephen was shed And therefore in the Primitive times Martyrs were distinguished from confessors thus Martyrs were such as suffered to death confessors were such as suffered
Jesus so as to be in love with the same This is properly turning and doth comprehend the essentials of Repentance what ever the degree of sorrow be These advertisements being laid down we would now consider some distinctions of that Repentance that is necessary for pardon especially in the Regenerate as they are or may be held forth in several expressions by severall persons Distinct. 1. Repentance is either expresse and explicit that is when men both know such things to be sins and themselves to be guilty of them and do expresly acknowledge the same and are affected with them or it is implicite when men are generally affected for sin although they be guilty of some things which they do not know to be sins or know not themselves to be guilty of the same Of such sort may be the Polygamie of severall Godly men which is not altogether to be justified at least in respect of the extent thereof in all as to be so ordinary to have so many Wives to have them of such consanguinity as Sisters c. Of such sort may be the errours which were maintained by many of the Godly in the Primitive times concerning meats dayes c. which not being known by them to be sins cannot be said explicitely to have been repented of yet that they were impenitent it cannot be said Under this also come-in many matters of fact which are forgotten not observed or considered as appeareth from Psal. 19. Lord purge me from secret sins The last is to be accounted necessary to pardon to wit that they be penitent but the first to wit that Repentance should be explicite with respect to every particular sin they are guilty of this is not to be esteemed necessary in this absolute sense Distict 2. Repentance is either actuall and that for particular sins as when Peter repented of his denyall and David of his murther c. or it is interpretative and virtuall as when a man is heartily affected for such and such a particular sin and for the corrupt inclination and body of death that is in him that is the seed of all although there be some particular sin which is either not known to him to be such or is not actually in his mind and so cannot be particularly and actually repented of yet it may be said that virtually he doth repent of the same Because 1. He doth repent of all sin in the root and seed thereof and he may well be constructed to repent of and to loath all the branches and members when he is seriously humbled under the impression of the indwelling root and body of death 2. Because he repenteth of the sins which are known to him upon the account which is common to all sin as sin to wit its dis-conformity to the Law of God and therefore may well be constructed to repent virtually of all the sins he is guilty of because that which is the essence and form to speak so of every sin is detested by him as it is such and as it is said â quatenus ad omne valet consequentia This last is only pleaded for as simply necessary as the former instances do clear Dist. 3. Repentance may either be considered intensively that is as it doth affect the heart with a high degree of sorrow or it may be considered appretiatively that is when sin is seen and acknowledged and though there be no such intense sorrow or so sensibly affecting the heart yet sin is accounted a thing to be sorrowed-for and the heart is weighted that its sorrow is not deeper and the person reckoneth it self so far under the body of death as it cannot be answerable to its light in the exercise of Repentance This last may have the native effects of Repentance to wit the humbling of the sinner c. without the former therefore at least the former is not simply necessary Mark here that the use of this distinction is exceedingly different from the use which Papists make thereof to wit for supporting of a ruinous inherent righteousnesse whereof Repentance is a part and because they cannot find it in that intensnesse as may stand before justice therefore they coin a sort of appretiative Repentance which to them is a desire and endeavour in the uttermost degree possible to attain the former that so they may underprop the other that is like toruine or put this in its room but there is no such thing here for as we understand the appretiative Repentance it is to commend Grace and humble us the more but as they do it is to support Works and can never give a conscience quietnesse because it is still defective even in what it might attain whereof we possibly shall say somewhat elsewhere Dist. 4. Repentance may be considered as prevalent and taking up the whole man and thus it carrieth with it a sutablnesse in a mans affections and actions as may be seen in David Psal. 51. or it may be considered as in the renewed part which may be lamenting sin and its own condition in respect of the tyrannie of the body of death even while it is kept in bondage It cannot be denied but in this respect Paul was exercising Repentance Rom. 7. when he allowed not that which he did and was prevailed over by the Law of his members and no question he was looked on as a penitent upon that account and therefore not the first of these but the last is to be accounted simply necessary This also may be seen in Ephraims bemoaning himself Ier. 31.18 Dist. 5. We may also consider Repentance as it is known to be such before men or to the person himself by a palpable recovery such was the Repentance of David Peter c. or we may consider it as it is known to be such to God only without such sensible evidences to others or it may be any sensible change to the person it self yet may there be real Repentance indeed before God This may be said of Solomon of whose Repentance and pardon we cannot doubt as also of Asa's yet hath the Lord left them in His Word under such a cloud that their change hath not been at least very discernable for we find these high places that were builded by Solomon continuing unremoved for many geneâ—â—tions thereafter which doth certainly shew that his Repentance hath not had so palpable a change before men as that of Manasses had And this is ordered by the Lord in deep wisdom partly for a chastisement of their back-sliding partly to terrifie others from the way of declining and partly to make all men sober and sparing to passe sentences upon the state of others however their condition may look before men when they are removed for the Lord will have the soveraign and infallible decision of their state to wit whether they be Penitents and Believers or not left unto himself alone who hath an insensible way of begetting Faith and Repentance and also of recovering and renewing the same
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
over to His commendation what He hath done Obs. 5. The Faith of interest in our Lord Jesus His purchase is the most kindly motive to make folks bless and praise Him that is when they can say Thou hast redeemed us Obs. 6. That as it is a life that hath many rich advantages so there is no such heart-some life in all the World as to be among the Redeemed they have an un-interrupted song and will continue to have it when all others will howl Obs. 7. From Christs taking the Book and opening of it from His doing this and the Redeemed their praise Observe Christ doth all we enjoy all and therefore should praise for all It is an easie task that the Redeemed have in respect of that which Christ had Obs. 8. There is a sweet consent here no different note they have all one Song no diffâ—rent Opinion no Contradiction no divided Praise nor Prayers nor Fasts no separating in this Worship of one of the Redeemed from another all concur which is not one of the least advantages once they will all meet and sweetly agree together Obs. 9. It is but a mint at the best that the Saints make at the Lambs praise their praise is but a beginning to it an assent to the work or a conviction of their duty when they begin they say only He is worthy to have it and when they have undertaken they must sing Who can shew forth all thy praise Psal. 106. Therefore here Amen is the first word and they fall down silent praise overmastereth them it is the greatest duty and these that praise till they think they have done enough they understand it not it is right in this respect to leave it as we begin Obs. 10. All their song is Worthy worthy is the Lamb as if they said if we could praise Thee Thou art worthy to have it and that is all we can attain to to acknowledge praise is Thy due Obs. When folks have gone their yond-most in the matter of praise it is rather to say and think it should be than any way to rest as though it were The reason is because God who is to be praised is far above all blessing and possible praise Neh. 9.5 Concerning the nature of Christs death or if it be properly a satisfaction BEside what Observations have been already hinted at and held forth from this Chapter there are two more which being clear of themselves from the words and contributing much to the clearing of two concerning Truths in these dayes not a little controverted we may insist a little more in speaking to them as the place giveth ground The one is concerning the nature the other is concerning the extent of the merit of Christs death The first Observation is That Christs death and sufferings are properly a price and satisfaction for sin and were purposly offered unto the Justice of God as such So that when the Majesty of God to say so was wronged by the sin of man and when at least by the necessity flowing from the established Law and Curse there behoved to be a satisfaction to Justice before any sinner could be freed from the sentence Then our Lord Jesus did offer Himself to suffer in the room of the Elect for the satisfying of Justice which accordingly was afterward performed by Him and upon that account accepted by God The scope of this Doctrine is to shew first That not only Christs death and sufferings were for the confirmation of the Doctâ—â—ne He preached Nor yet in the second place only to give thereby a patern of obedience to us for these two may be and are in the death and sufferings of many Martyrs and to attribute no more to the death of Christ is blasphemous Nor in the third place only to procure to Himself this prerogative of forgiving sinners their sins freely for Christ being God had power with the Father to forgive sins before His becoming Man and even this pretended end doth imply Christs death to be a price for making of a purchase seing it supponeth that He by honouring God and doing what was pleasant to Him did procure this priviledge to forgive others freely which certainly doth imply that these sufferings of His had a meritorious and satisfying vertue before God But these ends of the Sociâ—ians being such as destroy the God-head and personality of our Lord Jesus as the second Person of the Trinity and being purposly moulded for the supporting of that blasphemy We need not stand much upon the disproving of them but we say beyond these our Lord Jesus His death was purposly intended by Him and actually accepted by JEHOVAH as a proper price and satisfaction To clear this a little when we speak of satisfaction these things shortly are intended First That as â— man had made himself liable to the curse for provoking of God and to speak after the manner of men as most of all this must be understood thereby had wronged the Majesty of God by daring to disobey Him and to sâ—ight His Authority so there is in Christs taking on of that debt and humbling of Himself to suffer for the same a proportionablnesse and an equivalencie for the vindicating of the Glory of the Holinesse Justice and Soveraignty of God and to make these shine more than if the sinners had been actually put-at for satisfying in their own persons for tâ—at the Fathers fellow equal and only bâ—gotten Son should humble Himself and become Maâ— and in that nature suffer and that the Majesty of God should make His Sword awake against Him and smiâ—e Him c. doth much more abundaâ—tly declare and set forth the Justice of God that will prosecute His threatnings and His Soveraignty and Authority in that He is obeyed and submitted unto by such an excellent Person as His only begotten Son than if either man had not sinned or he who is but a wretched creature should have been casten into Hell for by this Justice had never been satisfied nor had the Authority of God been manifested by such a glorious instanâ—e as the obedience of the Man Christ Jesus So that we are to conceive of satisfaction in this matter as that word useth to be understood amongst men that is when an injured or wronged person is appeased and satisfied in reference to the party that hath done him injury by the interveening recompence and satisfaction of some other purposly by such an equivâ—lent compensation intending the same Secondly When we speak of satisfaction in this case it doth respect Gods purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption so that when there was no imaginable satisfaction to be expected from creatures whereby there might be a vindication of Gods Justice that so way might be made to pardon Elect sinners for this very end a Body was designed and prepared for the Mediator and as it is Isâ— 53.6 The Lord laid upon Him the
iniquities of us all and in His counsel and decree did appoint Him who knew no sin to become sin for others and thereby as a Cautioner to be liable to their debt Thirdly This also is intended that the Mediator in His accepting of the offer and in laying down of His life did purposly intend thus to satisfie for when Sacrifices and Burnt-offerings c. could not please God nor satisfie Him in this respect Then did the Son willingly undertake with delight to do Gods will as it is Psal. 40.6 7 c. And it is on this ground that Christ is called the Caâ—tioner Heb. 7.22 because He undertook the satisfying for our debt and upon this ground was there accesse in Justice to exact it of Him though He Himself knew no sin For which see Isâ— 53.7 and 10. â— Câ—rinth 5.21 In the fourth place this is included That by the Lord JEHOVAH the offended party this death and willing suffering of our blessed Lord Jesus was actually accepted as satisfactory and well-pleasing to Him in the room and stead of these who had offended so that thereby He in the order agreed upon doth lay by quarrels at the offending party as men do discharge the principal Creditor the debt when the Cautioner hath satisfied in his name Hence the Lord pronounceth often that in His beloved Son He is well pleased and that He hath found a ransom Iob 33. vers 24. and from this it is that His death is called a Propitiation as being acceptable to God when other Sacrifices could not be That in these respects Christs death is truely a satisfaction for sin may from this Text thus be made out First If by Christs death we be redeemed and if the effect flowing from His death be a Redemption Then is His death under which all His sufferings are comprehended a proper price and satisfaction for sin But the former is true Therefore c. There is a double strength in this Argument to make out the Connexion first in the word Redemption Which as we shew in the exposition beside other things doth imply 1. That sinners by sin are sold and mor-gaged and the Law and Curse have obtained a right over them 2. That at least in respect of that established Law and Curse that day thou eatest thou shalt die there was no dissolving of that right but by some interveening satisfaction otherwise the Lord who pronounced it might be thought not to be just and true in His threatnings 3. This is implyed that when men and creatures could give no price our Lord Jesus did actually undertake and accordingly did pay Therefore it is a Redemption because it is a freedom that was bought and He is a Redeemer because He did buy it and satisfie for it and this expression being borrowed from the manner of men will infer no lesse as is said The second part of the strength of the Argument is in this That this Redemption is attributed to His death and bloud Thou hast redeemed us by Thy bloud and these put together make it exceeding strong for the very price of the Redemption is thereby clearly held forth So if it be asked Why is Christ called a Redeemer Answ. Because He redeemed us If again it be said Wherewith did He redeem us or With what price It is answered with His bloud And indeed there can be no other reason why so frequently our Redemption is attributed to His death but because His death cometh-in in a peculiar respect thereunto so that when we as once Isaac was to his father were lying obnoxious to the stroke of Gods Justice He offered Himself in our room as there was a Ram provided in the place of Isaac that thereby we might escape as it is 2 Cor. 5.21 Gal. 3.13 14. He redeemed us from the curse being Himself made a curse for us which must be understood to be in our stead Secondly which is almost one with the last branch of the former It is clear by this that all the good that cometh to the redeemed is still reckoned as the effect and purchase of Christs suffering which must respect the merit and efficacy of His bloud as by way of satisfaction procuring the same And in this respect it may be said singularly of the Mediator the second Person of the God-head that He hath procured this Redemption otherwise than can be said of the first and third Person of the blessed Trinity Therefore also we are said to be loved by him and washen by his own bloud Chap. 1.5 But of this Argument was spoken in the former Thirdly This is brought as the Song of all the redeemed and as that which will agree to all of them when the Congregation of the first-born shall be brought together Now what other influence can the bloud of Christ have upon these who were redeemed by Him from the foundation of the world and before His death when the example thereof could have no effect or upon young ones upon whom His sufferings can have no morall influence by opening or confirming to them Doctrinally the way to Heaven and yet both these may well be capable of the efficacy thereof as it is considered as a satisfaction now considering that all the redeemed are equally and in the same respects oblieged to Christs death for their life and for that cause do joyntly concur in the same Song of praise we must either say that none such as have been formerly instanced are saved or we must say that they are all saved without any respect to His sufferings both which are false and absurd or lastly we must acquiesce in this That by Christs sufferings as by a satisfaction this was procured to them and therefore consequently that His death is to be considered as such seing no otherwise it can have influence on their Redemption And there being but one Redemption and one way by which it is procured to wit Christs death and one Song comprehending the acknowledgement of all the redeemed and seing to some it must be a satisfaction Therefore it must be esteemed to be so in reference to all others also who are or shall be partakers thereof Fourthly This fruit of His death to wit Redemption is peculiar to some of all Kindreds and Nations and is not common to all It must therefore be considered as flowing from His death as a satisfaction meritoriously procuring the same otherwise these effects which may follow upon His confirming His Doctrine by His death giving an example to others c are common indifferently to all that are bearers of the Gospel for in these respects He is so and doth so to all This therefore being peculiar to some as the next Doctrine will further clear must be understood as qualified by the Covenant of Redemption to be for the satisfying in the room of such and such and not of others which consideration doth plainly bring it to the notion of a satisfaction Fifthly There is a speciall emphasis and
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
made to God in his name How can it be said that properly any thing is purchased by Christs sufferings to him for this is certain that it is Christs death as it is a satisfaction and price offered in the name of any that doth procure any good to them Beside Christs bearing of the sins of any and their obtaining of Justification are still linked together as was formerly said and therefore seing no Reprobate is justified it cannot be said that Christ hath born their sins and consequently upon that account hath procured any thing to them This difference may be thus illustrated as suppose one having intended out of a number of slaves to relieve so many should therefore covenant a price for them and actually pay the same having withall this included in the bargain that so many other slaves should be appointed to wait on Him till these ransomed ones were safely transported and for that end that they should be for a time freed from some common drudgeries that other slaves are lying under and be someway fitted in their apparell and otherwayes as might become His honour and further Him in the gathering together shipping and transporting of these whom actually He had bought yet still He neither mindeth the relieving of these nor doth for that end pay in the least measure their ransom but only hath this articled to Him as conducing to the good of the main bargain In that case it cannot be said that He had properly bought these whom He minded never to transport or that any price laid down in the principal bargain was laid in their name yet it cannot be denied but that many advantages do follow upon that bargain to such beyond others which yet in the end by reason of their own miscarriages might turn to their greater hurt as suppose they should refuse to obey Him or to put on the cloths bestowed upon them but should abandon him and renounce their present liberty and not wait on to the end c. and so procure themselves justly to be deprived of any favour and to be punished for their ingratitude So may it be said in the present case yet we shall not much contend for words as whether such a thing should be called a consequent or an effect providing Christ be not said to have sustained the room of or by being made sin to have satisfied in lesse or more for any whom He doth not actually redeem and own for His. The fourth Question is If Christ Jesus the only absolute Redeemer of the Elect alone may not yet be said to have redeemed all men conditionally and in the laying down of His life to have intended the purchasing of life to all upon this condition if they should believe in Him This conditionall Redemption is diversly expressed by Learned men who in their Writings do abhor the grosseness of the Socianian and Arminian Doctrines concerning Redemption Some say that Christ died absolutely for none but conditionally for all that is that He purchased life for all upon condition that they should believe that He had died for them and that God by His decree of Election hath decreed to give Faith to some and not to others whereby Christs death becometh effectuall to them and not to others which difference doth yet flow from nothing in Christs death They say also that Christ by His death procured freedom to all from the curse of the Law so that that is removed from all except any by not believing that Christ hath died for them shall make themselves liable to that curse as Cameron asserteth pag. 584. This opinion doth not lay the weight of mens making themselves to differ upon themselves but it doth acknowledge the freedom soveraignity and power of Grace as also the impotencie and corruption of nature yet we conceive it is dangerous and doth directly contradict what hath been asserted from the Text. For 1. it denieth any even the Elect to be absolutely redeemed which though true in some sense to wit in respect of the method and manner of the application of the purchased Redemption yet can it not be said to be true in respect of the purchase and bargain it self or in respect of the parties bargaining in this purchase because Christ did not buy pardon of sin and Salvation to sinners abstractly upon condition that they should believe but did particularly and absolutely purchase the pardon of sin and Salvation to such and such as were proposed to Him And this He did not by buying Salvation to the Elect upon condition they should believe without making both the condition to wit Faith and Salvation sure unto them but He absolutely redeemed Peter Iohn and other Elect persons by purchasing Salvation and every thing needfull for the making of it sure unto them although in due manner these be to be communicated according to the terms of the Covenant 2. It doth deny Faith to be a fruit of Christs purchase which is contrary to what was formerly said 3. This doth assert the Reprobate by Christs death to be freed from the curse of the Law In the day that thou eatest c. which is not to be understood as if upon condition of believing they were to be freed from it if so they did fulfill that condition for that is not controverted but it must be understood of some freedom from the curse of the Law that redoundeth actually to the Reprobate from Christs death And it doth suppone them to have attained some freedom thereby which their after unbelief and ingratitude do make void unto them And so they have not this freedom from the curse offered to them upon condition of their believing but they have it if by their unbelief they do not mar their right to it Now this so understood will infer that Christ was made a curse in the room of all men which is contrary to what is said for they cannot be thought to be freed any way from under the curse except by His sustaining it for them And His bearing of the curse in the stead of any or His taking on their iniquity hath ever their freedom following upon it for whom He did the same as was formerly marked Again there are many of mankind suppose young Children dying before any actuall sin who cannot be liable to any other curse but the curse of the Law yet cannot all these even such as are without the visible Church and the promises be said peremptorily and absolutely to be saved Beside this will infer that either the Reprobate shall not have the breach of the first Covenant imputed to them or that they shall have that debt imputed to them whâ—ch Christ Himself did pay in their name which is inconsistent with the Scriptures formerly mentioned 4. This doth make Christs death considered as to Him and in it self to be equally laid down for Peter and Iudas which the Authors of this opinion will abhor yet doth it necessarily follow thereupon for supposing Christ to die
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
these priviledges it enjoyed Hence Observe 1. Gods people in difficult times would be acquainting themselves with and confirming themselves in the Faith of the happy estate of glory for this end it is so studiously proposed much pains is taken to reveal and hold it forth and the Lord stirreth up Iohn and in him other Believers to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end 1. To prevent their fainting in as far as heaven maketh an end of all their difficulties 2. To make them submissive because that time is coming 3. To make their life lively and comfortable by the knowledge and faith of it and the frequent meditation on it This maketh a chearfull comfortable and submissive way of living under crosses and difficulties this maketh Believers long for heaven and to comfort themselves in their abiding empty handed for the time 2. These are they that come out of great tribulation Then tribulations and great tribulations are the way to glory to them whom God loveth most Jesus Christ Himself drank of the brook by the way Psal. 110.7 and was made low before He was exalted and His Members follow the Head in a conformity of suffering Rom. 8.28 Acts 14.22 Suffering could not look so grim and terrible-like if what were on the back of it were well looked to Let none think the worse of Glory or that the happinesse of Gods people is of lesse worth because tribulations are in the way to it neither let any prize an easie life in this world with Gods curse This is far better with all the tribulations that accompany it 3. They have washen their garments in the bloud of the Lamb who came through tribulation Observe These that are most righteous whether in active obedience in keeping the Law and Commandments or in passive obedience in yeelding their bodies to be burnt they have need of Christs satisfaction to make them white These Worthies keeped themselves free of the pollutions of the time and shunned no suffering and yet upon this account they appear not before God Holinesse is good but in our seeking to appear before God we are to seek to be found in Christ Phil 3.9 Or take the Doctrine thus No merit of ours can bring through neither temporal nor spiritual judgments These were free of common guiltinesse and shunned not but endured all tribulations yet none of these are grounds of their through-bearing but the washing of their garments in Christs bloud 4. As the greatest tribulations have an outgate and the greater the tribulation be the greater and more glorious is the outgate and the greater the fight be the victory is the more remarkable Therefore are all these singularily pointed at here So the bloud of Christ is the best and only outgate from tribulations fleeing to Christ for refuge is the only best way to escape all tribulations temporall or spirituall for we suppose this coming out of tribulation looketh to temporall affliction as well as delivery from eternall wrath And indeed if the misknowing of Jesus Christ by a people that hear the Gospel be the great cause of their temporall ruine trouble and overthrow Luke 19.42 43. O that thou had known in this thy day the things that belong to thy peace but now they are hid from thine eyes Therefore the dayes shall come upon thee that thine enemies shall cast a trench about thee If the neglecting of Him hasten judgement on the ungodly world Then fleeing to Him must be the best way to shun judgement to take away the controversie and to get an outgate from tribulations when they are lying on And there is nothing that we would more take notice of in this time there are none but they would know how to be rid of the trial and trouble that is lying on This is the best way that can be taken Jesus Christ taketh away the controversie and maketh the sufferers white we are conquerours yea more than conquerours through Christ who loved us Rom. 8.35 1. He strengthneth to stand and fight 2. He hideth sin and removeth guilt which is the rise of the controversie 3. He giveth peace and a settled outgate and outgates from tribulation any otherway whether by outward means as armies friendship c. or inward as in our own holinesse or satisfactions are but the passing from one snare to another that is worse and from one plague to a greater curse and folks can never be said to come out of tribulation while they lye under the wrath and curse of God Micah 5.4 only this man shall be the peace when the Assyrian shall come into our land 5. From the happy condition of Christs followers Observe That it is an excellent and unspeakable happinesse an excellent condition delightsome and lovely that Believers are to look for in heaven when the tribulation shall be over it is not only an outgate but an excellent outgate We cannot speak of it to you only beside what was said of it vers 9 10. take a short view of what is said of it here 1. For its place It is here before the Throne of God beholding Him to have a place among them that stood by in Gods Temple this is the first step of their happinesse 2. Their decoring is white robes and palms in their hands as so many conquerours and triumphers 3. Their company God and Christ Angels and Saints meaned by the Elders 4. Their work is to sing and praise chearfully Again here further it is set out in these properties 1. It is a sinlesse happinesse no back-drawing from God will be there but a doing of His will with delight and without interruption or wearinesse night and day that is continually for there is no night there it is a part of their glory and the first step of it to be quit of sin there they will not he put to pray Let thy will be done on earth as it is in heaven but there will be an actuall doing of it so 2. That day is coming when there will be no more crying out under a body of death the body of death will not then rebell there will not be one law against another not an inward man or mind and flesh but perfect holinesse without a sinfull defect no reluctancie no sin nor misery 3. To do this in His Temple is to signifie their dignity and eminency and the dignity and eminency of their service they need no Priest now to go in to the most Holy all are there admitted thus to minister 4. The great object of their eternal blessednesse is God they enjoy Him fully familiarly and constantly which is meaned by His dwelling with them they are ever in his company God and they in one house and upon one Throne and to have common society with Him It is wonderfull and the height of all 5. There is no sinlesse defect there nor any crosse either of infirmity or
members of that Body which God hath blessed to some for constraining them to flee over these things to the alone Grace of God in Christ Jesus Yea 4. doth not their Doctrine pursue men till death and after death to torment their peremptory exacting of auricular confession of all sins and that under the pain of damnation their founding of the mans confidence upon the Popes pardon the Priests absolution his own pennance and holinesse or the vertue of some Sacrament yea sometimes of some idolatrous invention as the Masse c. according to their principles conferring grace by the working of the work as they call it and such like cannot furnish the soul with solide confidence Beside the fear of Purgatory doth weaken that hope or expectation of ease which otherwise men might have from death in this sense though they seek death yet it fleeth from them and they obtain not their desire by it and their vexation dieth not Vers. 7. Again in the seventh Verse he returneth to the particular description of these locusts 1. In their appearance or shape like horses that is strong and swift and stout as prepared unto battell So Gregory before spoke of Priests calling them Sacerdotum exercitus to usher in Antichrist They are compared to horses prepared unto battell because of their courage and expeditnesse in undertaking and prosecuting their designs and because of the successe which followed them who as a conquering Army do prevail over the world which is not armed against them For which causes these locusts Ioel 2. are compared to horses and Armies 2. They are said to be crowned with Crowns like gold to set forth their outward grandour and seeming statelinesse and authority which is not so indeed though it appeared to be so and therefore said not to be gold but like gold In a word they are like Kings in pomp and Armies in strength This agreeth well to their Cardinals Bishops and others of the Clergie of the Church of Rome 3. They have faces as the faces of men that is a pretended affablenesse and sociablenesse in their conversations thereby to insinuate themselves by rationall pretexts upon the affections of men yet being indeed nothing lesse than they pretended 4. vers 8. They are said to have womens hair which holdeth forth an effeminatnesse and vain delicatnesse in their disposition and carriage and a whorish way of decking themselves and alluring others to their fornication for which this Kingdom Chap. 17. is called the great whore 5. Their teeth were as the teeth of Lions that is cruel and ravenous notwithstanding of the former appearances devouring the souls of these that are subject to them the bodies of these that oppose them and the goods and estates of both like these Mat. 23.15 who devour widows houses and that under pretext of long prayers The horses mentioned vers 17. have Lions heads here they have only lions teeth with the faces of men and hair of women The reason of the difference is although both agree in cruelty and destroying yet the Popish Clergie signified here do more subtilly and covertly destroy souls Therefore are they described by Lions teeth only which are not so obvious to sight The Turks again of whom the sixth trumpet speaketh do more manifestly appear what they are therefore are described with Lions heads Vers. 9. He proceedeth to describe these locusts in their defensive and offensive arms they are said to have breast-plates as it were breast-plates of iron and the sound of their wings was as the sound of chariots of many horses running to battell The first part sheweth their security from all danger and the advantage they had in their war there was no hurting of them more than there is of hurting horsemen well armed with armour of iron The second part of the vers sheweth the horrible noise and terrour wherewith they prosecute their designes when they find opposition so that Armies with horsemen and Chariots are not more horrible nor violent in their encounters than they are In the application to the Clergie of the Church of Rome both these may be made good by the many priviledges and immunities which they possesse whereby they are exempted from dependance on all Monarchs but their own by the dread of Excommunications and thunderings of Church-censure while they keep the keyes of Heaven and Purgatory they were not only free of fear or hurt from others but also when they met with opposition from Emperours and Kings did with such clamour and violence so persecute them that no Enemy or Army hath been for a long time so terrible as they making the world astonished with the stupendiousnesse of their pretended power The effects of this have been often found as Histories do witnesse The 10. vers doth continue the description of these locusts in three particulars more The first is they had tails like unto scorpions Tails Isa. 5.19 do hold forth the flattering and fauning humour of false Teachers who insinuate themselves by flatteries and lies as dogs to whom they are compared do with their tails 2. It is said there were stings in their tails that is not only their mouth and head were hurtfull but their tails that which seemeth most pleasant to others and is most delighted in doth often prove most noisome and hurtfull to them Such fair words and pleasant speeches of corrupt men have ever a sting in them tending to the seduction of the simple Rom. 16.18 3. Their continuance is described their power was to hurt men five months this was formerly spoken of vers 5. and is again repeated here either because it was mentioned formerly by way of limitation that they should torment no longer than the time appointed here it is to shew their continuance which shall be till the appointed time come or it is doubled to confirme the faith of Gods overruling providence in timing both the rise continuance and close of this dreadfull plague This verse also being particularly compared with verse 19. following will also clear the plagues threatned by these two trumpets to be of distinct and different natures Lastly Vers. 11. Their government is described in three 1. contrary to that of locusts Prov. 30.27 it is monarchick they have a King over them that is although they be many and various and different among themselves yet are they all subordinate to one supreme head who exerceth absolute and independent Authority over all the rest and who liveth in royall state and majesty in the world having uncontroverted and illimited power within that Kingdom and hath all others in subordination to him it is impossible to indigitate any other by this than the Pope 2. This Monarch is described by his Office which is to be the Angel of the bottomlesse pit which holdeth forth two things 1. That he is a servant to that Kingdom of darknesse one commissionated and sent in embassage from it for its behove and so is not to be understood of the devil himself
down some things which may bear this application For the making out of this charge of Idolatry and worshipping of devils upon the Church of Rome we shall first lay down what is such in the Scripture account 2. What the Church of Rome doth practise concerning their Images and worship given to them 3. Make out that these practices are condemned in the Scripture as worshipping of Idols the work of mens hands c. It is not our purpose to enlarge the first two in speaking either of all the Idolatry which the Scripture condemneth or yet of all the practices of the Church of Rome which come in under this guilt but so much as relateth to Images especially For the first The Scriptures reckon and condemn a twofold Idolatry in reference to Images 1. When the Image it self is accounted God and worshipped as such This Idolatry is properly against the first Command and is generally condemned in the practice of the Heathen The second sort of Idolatry is when the Images themselves are not worshipped as having any Godhead properly in themselves but as they relate to represent and are made use of in the worship of Him who is accounted God so that the motive moving to worship is pretended respect to the God represented by them which we will find both amongst Heathens and amongst the people of God the one worshipping the Images of their Idols not as gods themselves but as intending to worship their gods in these and by these yet are they commonly condemned in the Scripture not only for worshipping their supposed gods but for worshipping the Images whereby they did represent them the other to wit the people of God professing to worship the true God and yet for doing it by Images and to Images are condemned for worshiping of Images themselves as the after instances will clear This sort of idolatrous worship may be two wayes tried 1. When we worship him with such worship as Idolaters used to their Idols Thus the representing of the true God by Images making high places and groves to Him are condemned Deut. 4.15 16 25. and Deut. 12. vers 31 32. and 2 Chron. 33. vers 17. where sacrificing in the high places though to the Lord their God is marked as a relict of their Idolatry 2. It may be tried by this when religious worship alone due to God is given to any thing which is not the true God though it were to instruments and means appointed by Himself such Idolatry is condemned in Cornelius Act. 10. and in Iohn Revel 19. and the peoples going a whoring after the brasen Serpent much more when that worship is given to any thing which is not made use of in the worship of God by His appointment as Images of Angels Saints or of the Lord Himself Thus it had been Idolatry under the Old Testament to have worshipped the Tables of stone Pot of Manna Moses Rod Paschal Lamb or such things ordinarily or extraordinarily made use of by God These properly come under the second Command whereby we are discharged not only to worship false gods or Images as gods but also are inhibited to worship the true God any way not prescribed by Him but especially by Images If it be questioned what this Religious worship is we take it up thus 1. That worship which the Scripture only appropriateth to the true God as praying and vowing to Him swearing by His Name building Temples Altars c. seeking the restoring of health and such like 2. We call that Religious worship which Idolaters use to give to their supposed gods such as to kisse an Image Hos. 13.2 to sacrifice and burn incense to them set lights before them and appoint Priests for them Iudg. 17. and of this sort was that Idolatry Act. 14. of offering sacrifices to Paul and Barnabas for these things have ever been counted Religious by men and given to Idols upon that account neither ever hath it been or can it be given to Images upon another account 3. When the worship is not civil it must be accounted Religious as may be gathered from the circumstances thereof as if the act end and other circumstances be Religious the action or worship it self must be so also as it is one thing to bow the knee in a salutation to a man it is another thing to bow in prayer and that before an Image to do it occasionally and in such place and purposly as a peice of Religion and worship to bow the knee at a table or before an Image is one thing but to do it before an Image set up for a Religious end at a table upon which Christ is esteemed to be really present is another That we may be distinct in the second we shall 1. consider what is the practice of Papists 2. What is their Doctrine concerning this sort of worship and that in so far as is uncontroverted by them 1. We will find infinite numbers of Images framed for the worship of God and of the persons of the Godhead distinctly of the Virgin Marie the Crosse Angels Saints c. 2. We will find them in their practice giving great worship to all these kneeling to them discovering themselves before them offering oblations and putting up prayers to them building Temples and sanctifying of them by these carrying them in processions c. 3. We will find a worship given to Angels and Saints in a high degree as praying dedicating of Temples swearing by them seeking their intercession of such kind are to the virgin Marie as followeth Ora pro nobis sancta Dei genitrix ut digni efficiamur promissionibus Christi Dulcis amica Dei rosa vernans stella decora iu memor estâ— mei dum mortis venerit hora. Ave santissima mater Dei regina Coeli porta Paradisi Domina mundi libera me ab omni malo ora pro peccato meo that is O holy Mother of God pray for us that we may be made worthy of the promises of Christ. Sweet friend of God the pleasant Rose and glorious Star be mindfull of me when the hour of death shall come Hail most holy Mother of God the Queen of Heaven the port of Paradise the lady of the world deliver me from all evil pray for my sin And infinite numbers of this kind to be gathered from the Roman Breviarie that is called Psalterium Marianum a compend whereof is set down by Chemnitius in his Examen of the Councel of Trent part 3. de veneratione sanctorum corum invocatione So are also their prayers to other Saints as to Elizabeth Eia mater nos agnosce c. O Mother acknowledge us c. To Nicolas Credo sancte Nicolas tuis me procibus esse salvandum idâ—o te clamo c. Serva me supplicem famulum tuum amice Dei Nicolae de praesentibus angustiis tribulationibus quia in te confidit anima mea ut per tâ— me salvet qui te sibi elegit I believe holy Nicolas to
their contempt of and enmity at the light which He had made to shine Hence it is that the later Schoolmen especially the Jesuits are more corrupt than the former as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him so as they may agree with the late determinations of the Pope and the Councel of Trent and may be most opposit to those they call Hereticks an instance whereof may be seen in Cajetan in 3. Thoma qu. 48. art 5. where explaining that assertion of Thomas that only Christ ought to be called our Redeemer which formerly we had Bellarmin contradicting he laieth down for the qualifying thereof that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie and forceth such a sense upon Thomas as might agree with it Thus also as we may see was done in the Councel of Trent where ever in all debates among Divines the most corrupt side was inclined to and concluded 4. Remaining in Popery now hath more contempt with it of Gods calling and hath greater snares as is said and therefore hath lesse ground now either to expect preservation from sin or wrath because Gods call requireth separation now more fully and in a more distinct manner than formerly He did as Revel 18. Come out of her my people be not partakers of her sin lest ye partake of her plagues which doth hold forth a spâ—ciall hazard in reference both to sin and wrath after the Lords making this to be proclaimed more than formerly it was LECTURE IIII. Vers. 12. Here is the patience of the Saints here are they that keep the commandments of God and the faith of Iesus 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 14. And I looked and behold a white cloud and upon the cloud one at like unto the Son of man having on his head a golden crown and in his hand a sharp sickle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle and reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thrust in his sickle on the earth and the earth was reaped 17. And another Angel came out of the Temple which is in heaven he also having a sharp sickle 18. And another Angel came out from the altar which had power over fire and cryed with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God 20. And the wine-presse was troden without the city and bloud came out of the wine-presse even unto the horse bridles by the space of a thousand and six hundred furlongs HAving shewed the foretold threatened and begun ruine of Babylon in the former part of the Chapter before the Spirit describe the perfecting of that judgement He casteth-in two words needfull for the strengthening of Gods people the first is vers 12. and respecteth the former words wherein Babylons ruine was foretold yet for the time Antichrist rageth and the Saints suffer This verse comforteth and encourageth them against that tentation two wayes 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known which an hard time doth best whether they will keep the commands of God in their practice making conscience of these and the faith of Iesus Christ that is it will discover true Faith from counterfeit and who are true Professours of that Faith that is true yet withall Gods people shall have no losse by it it will be but temporary and here is their trial that is Gods end to exercise Grace and duty are best tried and known in all ill time a suffering time evidenceth honesty more than prosperity and suffering is Gods peoples ordinary lot whether Antichrist be falling or rising The second word cast in for comforting Gods people is from the blessednesse of the dead it may be especially of these that suffered under Antichrist that die well in that difficult time The first consolation is from the outgate God shall give when these trials shall be over and Antichrist ruined The second from what might comfort them in hardest sufferings for the time it is casten in here before the sad things coming be set down for two reasons 1. To be a warning of the high degree that these troubles would come unto so that these that were living should count the dead happy that died well who were freed from these dayes See Solomon Eccles. 4.2 praising the dead more than the living The second thing in the scope is to encourage and comfort the Godly that took the right way of living so as to die in the Lord these troubles should not mar their blessednesse but though the earth should triumph over them when they were dead as Chap. 11. yet even then they were and should be blessed and therefore needed not fear or faint under these trials which were coming There are four particulars in these words 1. A preface implying a weightinesse in that which was to be delivered 2. A plain maxime Blessed c. 3. A qualification not restricting that blessednesse to such a time but shewing that it is specially agreeable and applicable to it from henceforth 4. The reasons of this application that they may rest The preface cometh in by way of diversion as if it were a singular thing thereby to make what is said the more remarkable 1. It is not Iobns inventing he heard a voice 2. It is no earthly voice but a sentence from heaven such as should be respected 3. What is said is to be recorded as usefull to Gods people Write saith he to Iobn which except it be some speciall Doctrine is not usually repeated The plain Doctrine or maxime that should be written in the hearts of all Christians is Blessed are they that die in the Lord. By which words three things are holden forth 1. An end common to all which is death 2. A difference in dying and that is to die in the Lord which is peculiar to some and opposit to dying in our sins Iob. 3.24 as Christ saith that is in effect under the curse and unreconciled to God through Christ So dying in Him is to be found in Him by Faith Philip. 3.9 3. A great odds and difference of the consequents of these diverse deaths the one are blessed that
Gog and Magog who comes not to besiege heaven 2. It is a reign or good condition that Satans binding hath influence to increase and his loosing to diminish and disturb Therefore it is not in heaven to wit of the souls of Saints or Martyrs who are dead for the devils binding hath no influence on that 3. It is such a good condition as is capable of hazards and interruptions by enemies therefore it is on earth It holdeth forth then a good condition of the militant Church and that in a particular limited time which is not agreeable to it at other times it cannot therefore be understood of suffering Martyrs they being glorified in heaven after their sufferings in that time for this is no peculiar thing to any one time but alwayes and in all times a truth Thirdly As it holdeth forth a good condition so it would seem eminently to hold out the best that they can expect on earth for degree length of time and kind of dispensations This is clear 1. by the expressions of sitting upon thrones and reigning especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth this saith it is an honourable condition and settled opposit to that 2. By this that they are stiled Martyrs or such as were spotlesse in keeping their garments clean which signifieth much holinesse and their living with Christ also denoteth the same 3. That they have a camp and look as if all formerly dead were alive again it signifieth number they are numerous all of them are put together and as it were both these killed under Emperours and the beast Antichrist they arise now in this new state of the Church See Chap. 7. ver 9 10 c. 4. That Satan is bound so strictly and that they reign and live peaceably it sheweth purity and peace in a great degree 5. For a thousand years it sheweth it is the longest time that hath been before the Church was seen overrun with persecutions after with heresies and Hereticks and their favourers after that immediately with Antichrist Now this flourishing reign shall be longer the last then being the longest most un-interrupted and compleat dominion this must be it all things considered Fourthly It is some good condition peculiar to some one time not such a reign as believers alway have even when Satan is loose and Gog and Magog comes but something eminent that is not common to other intervals of the Churches condition but is more than hath formerly been or will after it be for as it is on the one side the devils eminent restraint so on the other it is the Saints eminent reign so as it was not in such case before these years began nor yet is to be after they are expired A fifth thing we say concerning this reign of the Saints is that what ever it be it is not absolute either for holinesse purity peace or length of time which appeareth 1. because so they reign as Satan is restrained and his restraint being but partiall so also must their reign be seing their absolute reign is reserved for heaven after the last judgement as his damnation is it being only in heaven where that which is only perfect is and what is imperfect is not done away to believers 1 Cor. 13. till they come there either in holinesse or outward or inward peace 2. It appeareth from this that while believers here reign in the world in it is the devil their own corruptions many hypocrites that being proper to the visible militant Church till the last day separate all these who offend and there being yet many dead in the world who have not gotten victory of the beast and there being also enemies without as Gog and Magog that want not enmity but opportunity It is therefore clear not to be an absolute freedom that they enjoy though it be in some extraordinary measure and manner yet onsets upon and wrestlings with them are not wanting and that with some successe though God graciously disappoint as to the event and suffereth it not to get to an height yet all His children have their own crosses and are to look for them to the end of the world And although this be rejected by Alstedius in his Diatriba as axioma vulgatum but not probatum and saith these warnings belong to the primitive times yet who shall consider that the Scripture joyneth following of Christ denying of our selves and taking up of the crosse together as Mat. 16.24 and elsewhere and maketh it a mark of sons and of love to be chastised Heb. 12. and a piece of our conformity to Christ the head Rom. 8.28 and a consequent unto Godlinesse alway 2 Tim. 3.12 and many other places will find it not so easie to reject it except we would wave perpetuall duties such as denying of our selves c. and deny that there were such need or use of crosses to believers who will certainly have corruptions in them to be mortified to the end of the world and so need the rod for promoving of that A sixth thing I suppose is clear that what ever it be it is not literally to be understood and properly as the words sound but figuratively and spiritually The particular making out of this will follow in the opening of the words Yet this we may in generall say 1. that they are figuratively to be understood not as the letter properly soundeth for that the devil is bound with a chain cannot be proper but to shew that he is keeped-in like a violent mastiffe in a chain by Gods soveraignty so thrones the souls of these slain their living and their resurrection is figurative as the rest who continue dead signifieth not properly these who continued in the grave but these in nature for it is said of all men contradistinctly from these living the rest of the dead c. yet the last judgement is not come therefore many lived a naturall life then who did not live thus but as all men are divided in regenerate and unregenerate so here they are divided in living and dead to that same purpose So souls sitting on thrones and reigning with Christ cannot but be figurative as that also of the resurrection there being in the Scripture but one acknowledged that is proper which this is not 2. I say they are to be understood spiritually which confirmeth the former that is this Dominion reign living and resurrection of the Saints must be spiritually understood especially and chiefly for clearing whereof understand that as there is a naturall and proper life Dominion and Resurrection so there is one figurative and spirituall which agreeth to all Christians 1. There is a spirituall slavery and bondage to sin death Satan c. Rom. 6. we were servants to it led captive by the devil at his will sold under sin and its reign Rom. 7. So there is a spirituall dominion to be free from that made Kings unto God Rev. 1.6 and Chap.
5.10 reigning on the earth 2. There is a spirituall death Eph. 2. and 1 Tim. 5.8 and so there is a spirituall life Gal. 2.21 3. There is a Resurrection spirituall from the death and dominion of sin that is it Ioh. 5.25 The dead shall hear the voice of the Son of God and live and this is the in-bringing of many to the Gospel or the breaking out of it which is called a Resurrection Rom. 11. as there is a Resurrection universall in the great day mentioned ver 12. I say then these words here are spiritually to be understood especially though not only as is clear For 1. this dominion and reign is on the earth Therefore it is not proper but figurative seing clear Scripture promiseth no such earthly temporall Kingdom to Saints but warneth them to be alway looking for the crosse and affliction which could not be if there were a thousand years freedom and temporall reign 2. This is a dominion common to all Saints as Saints for the world now is divided in dead or unregenerate and living that is Believers and all these living are Martyrs and such as have not received the beasts mark which is the character Chap. 13 14. and 17. of all the Elect whereby is understood all true Believers But no temporall Kingdom is promised to all Saints as Saints but what is spirituall is promised Ergo c. Yea there can be no other for if all the Saints were temporall Kings whom should they command who should be their subjects yet without any confusion spirituall dominion will agree to them all neither can it be said they are to govern the Reprobates who continue dead For 1. that would imply a distinct discernable separation even hereaway as if no hypocrite could lurke 2. The Text supposeth the Church visible and these without to be separated as having their own Rulers which appeareth in Gogs undertaking afterward who is not subject to them 3. There behoved to be many Kingdoms if every Saint had one now when they are multiplied and the wicked fewer This is a reign especially of souls and it is not for nought so expressed here as there is a soul-merchandise hinted at by this expression Chap. 18.4 So these live and reign as the most part of the world are dead and in bondage and enjoy not that resurrection But that is spiritually to be understood they were dead in sin and not raised thus to reign Therefore so must the reign of Saints and their life on the contrary be spirituall for in this only they are singular 5. It is a dominion at this time as common to all Saints so peculiar to them and common to none other But no question many Reprobates have yet dominion in the world and so live without the Church for Gog and Magog have their own Magistrates then and are said to come against the Saints and not to rebell against them which would have been true if Saints only had born dominion and rule over these and when the devil goeth out to the four winds it supponeth great and large territories to be even then without the Church which certainly wanted not temporall rule 6. It is such a dominion as Christ hath for they reign with Him as therefore His Kingdom is on earth so is theirs But His Kingdom is not of this world but is spirituall Therefore so is theirs for this to reign with Christ speaketh not any new way of Christs reigning but speaketh a new accession to His Kingdom of others coming-in to partake of it with Him and is certainly to shew what sort of Kingdom this is which the Saints shall have and to contradistinguish it from that dominion that is worldly 7. It is such a reign on earth as all the Saints have in respect of kind though not for degree for there is but one Covenant and Kingdom and the same promise is made to all under the New Testament But that is spiritual They all Chap. 5.10 so reign on the earth Ergo c. 8. It is such a reign as it is a Priesthood so are they Kings as they are Priests See vers 6. These partakers of this Resurrection are Priests to God But their Priesthood is spirituall and not again of offâ—ring outward sacrifices So must also therefore be their dominion and kingdom 9. Certainly spirituall mercies are the best and the Churches condition that floweth and aboundeth most in these must be the best condition seing then this is the Churches best condition spoken of It must therefore be especially understood spiritually for what is commended here is not as simply commendable to men but as commendable in a Church and peculiar to her as such Object If it be said here Then nothing peculiar is promised to Saints or Believers in this time seing that dominion agreeth to Saints at all times which seemeth to be absurd Therefore something more must be here Answ. That is granted that something more is here as is said For 1. now Saints not only reign singularly over their own lusts but joyntly in visible Churches and in a Church-estate having all the Ordinances of Word Sacraments and Discipline amongst them and these in more purity power and fruits than for any time before and in longer continuance The stamp of Gods authority on His Ordinances shall be more sensible now than before 2. Though it be not a temporal thing that their reigning consisteth in yet shall they have more temporal freedom than formerly the devil shall not mar the course of the Gospel neither by open violence nor by Antichrists deceit but still there shall be Churches either in kingdoms where they shall have law and allowance for their profession or amongst enemies and their enemies shall be restrained from being able to put them in such dolefull conditions as they have formerly been into thus the Gospel shall be countenanced with publick authority which was Chap. 12. And beside they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit which they had not then A seventh thing concerning this dominion is clear that it implyeth as more spiritual so more temporal peace and freedom than at any other time putting the continuance of it and all together and though it doth not mainly and especially yet in some measure it doth take in outward peace in their condition also which appeareth 1. from Satans eminent restraint which hath influence also on the Churches temporal peace as well as spiritual so it followeth in some part as the other 2. It appeareth from the event after his loosing their temporal peace is then marred therefore they had it by the devils restraint in some measure otherwise they reign when Gog is high as before spiritually in a good measure 3. The pointing out of this reign as having a more continued eminent honourable profession of the Gospel not common to other times and it being opposit probably to the Saints suffering times also when their
multitude of Professors and liberty to be worshipped so do they by partaking joyntly of all these in and with Christ. So to reign with Christ differeth 1. from reigning simply 2. from Christs reigning with them as if He took share with them No but He admitteth them to share with Him 3. It differeth from Christs reigning in them which is meerly spiritual and alway continual This is in an outward enjoying of the Ordinances visible as fellowship invisible and a freedom in these and their reign is more or lesse according as Christs is Therefore must necessarily consist in enjoying such things as these by which He reigneth 2. The good condition of the Church and Saints ver 5. is set down by the sad condition that all the rest of the world were in All that time they lived not again and that it might be known what life they lived not again it is added This is the first resurrection not the second which is common both to good and bad Dan. 12.1 2. There are three things in the first part of the verse to be cleared 1. Who these rest of the dead are who are opposed to these who lived ver 4. In a word It is the successors of of these heart enemies and persecuters who had still a succession of the like in the world They are all by nature dead that live in the world Eph. 2. But some continue so 1 Tim. 5. as the widow that is dead while she liveth and Matth. 8. let the dead bury their dead So here they are accounted the rest of the dead even all who are opposed to the successors of the Martyrs as all contradistinguished from the Martyrs who formerly were dead but now live 2. It is said they did not live that is enjoy the former happy condition of the Church or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand years In which tyrannizing over the Church consisted the life of their predecessors the persecuters as these that are Saints now died in their predecessors the Martyrs so contra these wicked did live and reign in their predecessors the persecuters while the Church was martyred but now are as dead men bound up and restrained from acting that life in a great measure as if they were not living and thus it seemeth to consist with their living after the thousand years are past which is not as if they were converted but letten loose again to their old exercise these that were hypocrits before vent now their enimity more and wicked men formerly restrained now aim to bring-under again Christs Church 3. From this we may expound what is said till the thousand years expire as the tearm of their deadnesse for 1. it is not bodily rising again for yet the resurrection is not come nor spirituall rising again for the number of Saints is rather fewer after this resurrection and the thousand years are past than moe but as there is a life of grace and of the Saints so is there a life of corruption and of the wicked and wickednesse which may for a time be restrained Now after the thousand years wickednesse and wicked men live that is do break out in their enimity against the Church to persecute again by Gog and Magog as if personally they were risen and persecution that was almost seeming to be dead is revived Thus seing Satans binding hath a tearm and the Saints reign a tearm it is suitable also that the death of these wicked men here understood have a tearm also which can be no otherwise than this Hence these three are still observable 1. Satans loosing the Saints dying and the persecuters living before the thousand years 2. Satans binding the Saints living and the persecuters dying during that time not simply but in part so after the thousand years Satan is loose again the Church in hazard again and her good condition interrupted and so the persecuters they get life and heart again which is like that healing of the wound Chap. 13. of the head of the beast not in the same person but in a successor with the same principles and the giving life again to the image of the beast vers 13 14. and so the Saints their living and dying will answer well to the persecuters dying and living If any object that these dead are supposed to be dead before the thousand years Ans. Observe for clearing it his manner of comparison for the world preceeding that time is as it were divided in these two Martyrs and confessors keeping themselves free and persecuters both these are spoken of as dead Again the Church or generation succeeding during these thousand years are looked upon as the raising again of that former generation now saith he The difference between this generation and what went before shall be so great that men would think that all the former Martyrs and honest Christians were brought to life again they shall be so many But for the persecuters that lived in their times they shall not appear so as they formerly did during that time in which respect they are said to be dead and not to rise because once they were numerous and now it is not so and though this cannot universally as yet be said yet in this and other Nations blessed be God If it be asked what hath become of former sincere Christians It may be answered they are living again in their successors But if it be asked what is become of the Pope and open persecuters that once prevailed here It may be said they are dead and not arisen but are in their graves and by Gods blessing may not that which in so great part is fulfilled in some Nations be in due time extended to others and so here the rest of the dead importeth no more but that they are found in a dead state during these thousand years and that they do not again recover what they lost by it till these thousand years were expired and thus they are rather supposed to be living before it and interrupted by it which again they recover in their successors Gog and Magog when it is finished and this we conceive doth answer the scope This is called the first resurrection It is 1. applied to spirituall living again Ioh. 5. 23 c. and is opposed to sinfull death or death in sin and so resurrection to glory is distinguished from it Thus all Saints at all times rise as they are made to believe and this is personall and cannot be fecluded here 2. Resurrection is taken oftentimes as of Churches and Nations as Rom. 11. of the Iews in-coming and conversion and Ezek. 37. whenas the Church spreadeth so as if a Nation were born in one day Isa. 66. or as if all the former Saints which were lost as to men were again like Rachels children restored as it is Ier. 31. vers 15 16 c. This is after an eclipse when visibly the Church
was decayed almost and hath again multitudes brought out of that darknesse to the profession of the truth formerly obscured And so we take it here 1. It is called the first resurrection in opposition to the generall death and darknesse over the Church in Antichrists time which being as a death this may well be called a resurrection 2. It is called a first as distinguished from the generall resurrection to come when God shall raise good and bad Dan. 12. and bring them to judgement These both meet together here yet it would seem that seing he speaketh here of the Church together as living after the death and darknesse she had been in as if her former honest members were arisen It is most agreeable to the scope to take-in especially the out-breaking of a generall profession of truth by Saints in a visible Church-state yet so as including the former Therefore it is not called living simply in respect of the second death following but living again or rising in respect of what is past And the first resurrection as being compared with that resurrection coming Hence it is that this first resurrection is the same here with living formerly mentioned and opposed to the death that the rest of menly still in and therefore is contemporary with and peculiar unto these thousand years it being one of the expressions which sumeth up the Saints good condition during that time This saith he is the first resurrection that is this living c. In the sixth Verse he subjoyneth two things to this 1. the qualification in generall of these who shall be partakers of this great priviledge of the first resurrection 2. The advantages and prerogatives that follow it Both which will confirm that by this resurrection is understood the Churches good condition outward and inward sincere reality of grace in all the parts of it Their advantages in generall which is all one with their qualifications are two 1. They are or he is blessed that comprehendeth all he is a happy man who shall share of this condition and shall believe in Christ. Obj. But may it be said are not all happy who ever believed why is it so said now especially Answ. So are all that ever die in Christ yet is there a peculiar blessednesse that belongeth to some time as Chap. 14.13 so it is in blessednesse here now in this time It hath to Believers more clearnesse more light liberty and publick profession of the Gospel and that with fewer temptations and straits generally than at other times before and after it is a good time to fall in and happy is he who shall have his lot in it as Chap. 19. blessed are they that are called to the supper of the Lamb ut supra The second qualification will clear this And holy is he that doth hold forth in generall an abounding in holinesse during this time when the Iews shall be provoked to jealousie seing here this is the scope Think not that all who shall professe during this time are pertakers of this resurrection No that is a singularly happy man and blessed and a singularly holy man he must be and he shall be so qualified and fitted for it in more holinesse than ordinary This is not as if all Saints then on earth were more holy than others that were before that time or shall follow after but that in generall holinesse shall at that time be more rife in the Church and therefore that reigning of all Saints must not be so understood as if all individually should flourish in the world but that generally their condition should be better than formerly Or take these words generally to shew the effects of that resurrection or what they are the better that partake of it for both may be they are blessed singularily and holy which sheweth 1. wherein their blessednesse especially consisteth to wit in holinesse that is their happinesse which is more than any outward liberty to deborde If it be asked what singular thing of holinesse is spoken of in that time Answ. The degree it is like will be more eminent 2. the extent more universall And 3. it will be much now when hypocrites abound as alwayes they do when Religion is in request to be holy then hypocrisie and prosperity being greater enemies to grace than open profanity and persecution But he that partaketh of this resurrection he is both happy and holy together The advantages more particularly are exprest and they are three in number The first is negatively exprest on such the second death shall have no power This second death was spoken of Chap. 2 and it followeth Chap. 21.8 In a word it is to be casten in the lake that burneth with fire and brimstone that is hell If any say so we here make three deaths or four 1. Spirituall 2. Naturall or temporall death which cometh on all 3. Eternall death And 4. We have spoken of a generall death or deadnesse in respect of the defections of Churches Answ. Look to every death and put it with its own contradistinguishing member and there will be but two as 1. a spirituall death of the soul in sin and 2. of wrath in hell Again a temporall death of the body common to all and 2. an eternall death of soul and body that is the second here 3. There is a generall deadnesse in the Churches great eclipsing under Antichrist and the womans fleeing and the witnesses killing and there is a second death fore-against that of the generall passing of the sentence against all the wicked together However these that are partakers of this resurrection they cannot partake of any of these Hence it appeareth 1. what their prerogative is it is freedom from hell they even then are not alway keeped from the first death but from the second death 2. It sheweth it is not a bodily resurrection here for many such are not necessarily keeped from hell but spirituall in faith and holinesse with fruits The second advantage is they shall be priests of God and of Christ that was Chap. 5. Priests to God here it is of God I conceive the scope is the same to shew their advancement to serve and worship God as Priests in a familiar way Or it may be Priests of God excellent Priests as trees of God harpes of God c. when any thing is excellent so it is called However the words imply 1. that is a great priviledge to get God worshipped and to be true worshippers as it was to be high Priest 2. That Believers are eminently admitted to this freedom at this time by this resurrection for 1. there are two sorts of sacrifices one proper to the Law and another common to the Gospel Mal. 1. pure offerings a contrite heart c. So there are two sorts of Priests one by office that is gone there being now no proper materiall sacrifice and that is not meant here this priviledge being applicable to women and children who are not capable of that
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
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
spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the â— and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent deâ—th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thiâ— all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of â—very kindred and tonguâ— and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold
under sin are redeemed unto God c. To consider the words more particularly we must follow the similitude of Redemption as it is used amongst men and in this case is made use of to help us to understand somewhat of this great mysterie of the Gospel And here is implied 1. That God had a peculiar right to these that praise in this song before ever they came to be sold or morgaged So to redeem a thing amongst men supponeth a man once to have had a right to such a thing here we take Gods right to these redeemed not only to be that interest which He had in them by Creation for that is common but that which He had from Eternity by His purpose and decree of Election in which respect the Elect are called His singularly and Iob. 17. vers 6. Thine they were and thou gavest them to me c. where these that were Elected and given to Christ are in a peculiar manner said to be Gods and this is implyed in the phrase Thou hast redeemed us to God for it supponeth that by Christs purchase as it were accesse is made for them again to be the Lords possession according to His former right 2. Here is implyed that even these to whom God had this peculiar right are before this Redemption someway morgaged or as we use to say wodset and yet so as the former right was not fully dissolved for if there had not been some morgageing and alienation there had been no need of Redemption and if there had been a totall dissolution of the former right there had been no accesse to redeem This morgageing in Scripture is clearly expressed to be that spirituall bondage under the Law wrath and curse of God whereby even the Elect by their sins have inthralled themselves and because of that are lying under the curse of God till He be satisfied and His honour repared which suffered by their sin this is largly expressed Rom. 3. Ephes. 2. and Gal. 3. beside many other places The tye which notwithstanding stands betwixt the Lord and these is that purpose of election for even then in that respect they are His as was said for Election being founded on nothing in the Creature but on Gods free will purpose and good pleasure there can nothing in the Creature dissolve the same 3. Here is implyed that before these Elect can be freed from the curse there must be a price laid down as it were in compensation for the same this is clearly implyed in the word Redemption which importeth some equivalent satisfaction given to the party offended or to the party for whose behoove such persons were justly morgaged and without whose prejudice they could not be set free except an equivalent price were payed and this is called Redemption Now the party offended for the vindication of whose honour the Elect for a time are imprisoned and put under the keeping of the Law c. is the Lord and therefore in reason ere they can be freed there must be some equivalent price for His satisfaction which may glorifie Him and vindicate His honour as much as the keeping of them in prison or under the former morgage and this is called satisfaction or Redemption 4. The scope of this Redemption is expressed in that word Thou hast redeemed us to God that is that the Elect may be admitted unto Gods friendship and favour and communion with Him and to the enjoying of the title that stands betwixt Him and them as freely as if they had never had sin or had never been under such a morgage 5. They expresse who this Redeemer is THOV hâ—st redeemed us O blessed Thou This cannot indeed but affect Thou the Lamb Thou the Lion of the Tribe of Iudah Thou the Son of God that hath eyes like a flame of fire c. Thou hast redeemed us Christ is called a Redeemer because when the Elect had nothing to free themselves from the captivity and morgage which they had brought upon themselves and when the Justice of God by vertue of the Law and Curse to say no more did call for a satisfaction and price before they could be admitted to freedom Then He undertook and was content to pay what they were due either in the same kind or in the equivalent that so they who were as a morgaged possession detained from the right owner might be restored freely to him again 6. The price by which He redeemed them is mentioned Thou hast redeemed us by thy bloud It was wonderfull that He who was such a Person should be the Redeemer But O how wonderfull that He should perform this Redemption by laying down such a price as His own bloud And in this we may see First That seing the threatning against sin includeth death That day thou eats thou shalt die So the Redeemer condescended to undergo death for satisfying that Secondly When it is said Thou hast redeemed us by Thy bloud there is imported a testimony of the singularity of His worth and also of His love for no bloud of goats nay nor of men nor of meer creatures could make this Redemption for no man can redeem his Brother Psal. 49. so precious is the Redemption of Souls that it ceaseth for ever to wit in respect of created redeemers yet then Thou condescended to do it even with Thy bloud which Act. 20.28 is the bloud of God Thirdly This redeeming by His bloud doth expresse His death to be purposely and formally laid down by Him and accepted of by God as a price and satisfaction in the room of these Elect for the obtaining of their Redemption otherwise the whole strain of this Scripture will be to no purpose except Christ be acknowledged to be the Redeemer and His bloud and sufferings to be the price which is laid down as a satisfaction to Gods Justice in the room of the Elect sinners that thereby they may be set free And Christs bloud in this respect is said to be a satisfaction equivalent before Justice because by His undertaking that debt and submitting to pay the same and Gods actuall exacting it of Him the Holinesse and spotlesse Justice of God is more gloriously manifested than if these themselves had been keeped still in the prison who were yet never able to have paid one farthing whereas now the Redeemer hath paid to the uttermost 7. There is here the object of this Redemption to wit us Thou hast redeemed us and these are to say so two wayes qualified 1. In respect of the extent of this object it is not some of one Family City Nation or Kindred c. but it is extended to every kindred tongue people and nation And this is seemeth is done to shew the universality to say so and extent of Christs Church under the Gospel in opposition to what it was under the Law and formerly Now say they the Church is not included within one Family or Nation but the Gospel being spred the Elect are gathered-in out