so called for on the performance of every condition by vertue of compact it hath a legal influence merit and causality unto the production of its end Neither indeed is there any such compact in the Word since the fall of Adam that on the performance of any conditions be they never so Evangelical as Faith Repentance c. Justification or life was promised thereupon only the condition of the old covenant between God and man was death upon disobedience and life upon obedience Man having forfeited the one by his disobedience Christ steps in as the Mediator of a better and surer covenant and makes his soul an offering unto death which was the full performance of the penal condition due unto the sinner and so absolutely purchased a blessed seed unto himself and on such stable conditions performed altogether by himself that they cannot possibly forfeit their inheritance being in so sure a hand and are still heirs though whiles under years they differ not from servants that is whiles under sin and unregeneracy are still in bondage until faith come to discover their heirship and interest unto the purchased possession and in the mean time by evil works they are as enemies strangers and aliens to God and the commonweal of Israel according to the old Legal distinction they have notwithstanding Jus ad Rem though not Jus in Re. And though I deny faith or repentance to be conditions properly so called in the covenant to life or justification yet I say they are required in the same new Law Covenant or Testament as conditions improperly so called or as conditions in order preceding one the other and as benefits of the same covenant But seeing the word condition is of late glown so rampant and overmuch perfumed with the Spiceries of Rome I shall willingly let it lie as that other term of merit which in their first births were more innocent and inoffensive and shall rather call them as duties and qualities required in the new covenant by Christ as necessary in all his redeemed ones to life and salvation And when I say they are duties necessary I would be understood not absolutely necessary but virtate precepti and virtute medii unto all such as are capable of their duties but not unto Infants or Idiots that want the use of reason for to believe and repent are acts of the will and understanding which Infants or Idiots are not capable of and therefore we exempt them from salvation dying so if the condition of faith was absolute and peremptory as Augustine once dreamed and therefore was called durus pater Infantum and all others must conclude the like harsh judgement on them also that hold actual faith and repentance as absolute necessary conditions unto justification and life But again If it were true what the Arminian says That none are saved but on the condition of the To credere or act of faith and none damned but for unbelief then I re-assume that some persons according to this are neither damned nor saved for Infants dying such as aforesaid cannot have by reason of their incapacity the act of faith nor unbelief which is a privation by refusal or resistance of the truth made manifest Indeed such absurdities do they incur that assert such absolute conditions in the covenant of grace to be done on man's part yet I say they are absolute and peremptory on Christ's part to be performed and he having fully finished all the conditions for his elect ones by his death though some of them dying Infants yet are saved by vertue of that everlasting covenant made with Christ in for and on the behalf of all his chosen ones of whom he will not lose one which the Father hath given him From this precedent discourse you may plainly conclude that though I grant repentance a necessary Gospel duty and for divers good ends it is ordained so yet do not in the least place it in any subordinate causality joyntly with Christ in the work of our salvation but only as our duty thorowfare or way thereunto commanded and instituted by Christ as part of his new Law that he himself might have the pre-eminence in all things and the name and glory alone of our salvation And this hereon shall suffice See more hereon v. 23. Observ 2. Another Note hence is That the doctrine of judgments and threats is a very useful Gospel doctrine When Christ hath passed with his doctrine of grace and offers a reconcilement freely if the sinner will but turn from his iniquities and repent and yet the sinner will refuse his gracious terms he hath another burden to tell him that after he hath refused so great salvation he can cast both soul and body into hell fire the most obdurate and incorrigible child must have the sharpest rod a smile or a love-token will work upon the ingenious but saith Solomon a rod is for the back of a fool Neither is judgement a strange work unto Christ for as he is related unto his church as a Saviour and a Father respecting his grace and loving kindness so he is as well a Judge and a Legislator and so may justly chastise his church as contemners and transgressors of his Royal Law If he calls us to repent which is part of his new covenant Law as he did the church of Ephesus and yet go on obstinately in sin justly may he remove his candlestick from amongst us If his Lamb-like quality of mercy and grace will not invite us to return he can roat as the Lion of the Tribe of Judah which will cause us to call upon the mountains to fall upon us and to hide us from the presence of the Lamb wherefore they are much mistaken that would shut out as useless the doctrine of threats and judgements from the Gospel which are to be preached soberly and conditional not peremptory and absolute for if there were not a curb and fear of loss and punishment the wanton straying soul would hardly be reclaimed though the more tender hearted the apprehension of grace and love might reclaim and mollifie Observ 3. Another Observation is To take off God's candlestick or to unchurch a Nation or people is the most grievous of all God's judgements Christ could not afflict the church of Ephesus with a greater loss then to remove his church from among them for hereby First Privatively His glory and special presence of grace and favour is withdrawn Secondly The guidance light and comfort of his holy Spirit is departed Thirdly His Ordinances are all defiled and vanished Fourthly His special protection is withdrawn also Fifthly and lastly Instead of his gracious presence they have his presence in wrath judgements and fiery indignations Instead of his Spirit of light and comfort they have the dismal spirit of darkness errour and despair instead of Christ's holy Ordinances they have the Divel's sacrifices and instead of God's special protection over them they are carried captives by Satan to all foul and
way is never like to win the prize Heaven is set forth as a crown and reward of our faithfulness though not for the merit of the work but according to the work it is freely given as wicked works shall not pass unpunished neither shall good works or our faithfulness towards Christ pass unrewarded Every one shall receive according as he hath done in the flesh whether good or evil And he that hath fought the good fight of faith and perseveres therein under all afflictions and that even to death he is the true christian conquerour and for him is laid up the crown of eternal life The true militant christian must not look for the crown if he turn's back to the enemy and that which is most admirable herein is that the method of obtaining this crown is far different from that of obtaining worldly crowns they are got by over-mastering and surviving the enemy but the christians crown is gotten by suffering and dying the christians cross and the crown kiss each other And to set you right that seek after and contend for this crown First Understand what this crown of life is It is not only the translation of the soul after death into the supernal heavens that is not so properly called life but that blessed state which soul and body shall enjoy after the resurrection of the just and therefore it is called a crown of life that is life given most eminently which is the most desirable blessing of all things as being one of the chiefest gifts of the blessed Saints in the resurrection and so part is put for the whole and therefore it is here called a Crown of life To denote unto us first That that blessed state of life which the Saints shall then enjoy will be a most honourable state and so it is often set forth by a kingdom in Scriptures Luk. 22.29.12.32 Rev. 3.21 Secondly That it is an endless estate Thirdly That it is a state gotten by conquest and as a prize set unto a race 1 Cor. 9.24 Fourthly That it is a most glorious estate and a living crown and that that will continue to all eternity Secondly In the next place understand how this crown of eternal life is rightly to be obtained every suffering will not do it The cause must be good that makes a Martyr it must be for Christ and that in faithfulness Secondly The heart must be upright for Christ therein It is not vain-glory or worldly applause or obstinacy in private opinions that will weigh the least to make a Martyr it must be in the uprightness of your hearts and that you can appeal unto God with the Psalmist Psal 44.21 and say The Lord knoweth the secrets of the heart Yea for thy sake are we slain all the day long Lastly This suffering must be out of love unto God and his glory or else all in vain as Paul said 1 Cor. 13.3 If I give my body to be burned and have not love it profiteth me nothing There may many die for Christ and yet not out of love to Christ obstinacy of mind and formal profession may do much in that particular but a true zeal to God and his glory makes the Holocost a sweet smelling Sacrifice and the crown of life its reward Observ The last Observation from these words is Sufferings and afflictions are but the opening the door to a Christians happiness The most happy estate of the worldling is but vanity and the most suffering state of a christian is a crowning when the christian suffereth the loss of all things for righteousness sake he aboundeth then in greater measure of graces yea when he suffereth death it self it is gain unto him for he hath only left thereby a world of troubles sin and vanities for a crown or life and glory For if our hopes were only in this life we were of all men most miserable Therefore be thou faithful unto the death and thou shalt have a crown of life Vers 11. Let him that hath an ear hear what the Spirit saith to the Churches He that overcometh shall not be hurt of the second death The Spirit doth often inculcate in this and the next chapter this charge and duty on the judicious and enlightened christian to take notice what the Spirit of Christ in this spiritual appearance saith unto the churches To avoid repetition see more on this on verse 7. of this chapter But he that overcometh that is that abideth constant and faithful unto Christ and his truths under all temptations and tribulations and so a faithful christian overcometh it is he that shall not be hurt of the second death that is the second death mentioned in 21 chap. Rev. ver 8. and 20.14 In that Lake which burneth with fire and brimstone for evermore shall not touch him Negatives in Scripture strongly evince the enjoyment of the contrary as Thou shalt not be hurt of the second death that is thou shalt surely live thou shalt taste of the Tree of life in the midst of the Paradise of God and a crown of life shall be thy portion It is here called the second death in respect the first death is but a partial punishment of the wicked but the second death is that when the first death and hell shall deliver up the dead were in them and they shall be cast into the Lake of fire cap. 20. 13 14. there is a first life and a second life that we shall enjoy the first life is that that we now at present enjoy the life of grace the second life we shall be made partakers of at the resurrection of the just The life that the soul in heaven enjoys is but a partial life and incompleat in respect of that at the resurrection as the punishment of the wicked under the first death either spiritual or corporal is but partial so the glory of the elect is but partial and incompleat now in heaven in respect of that that will be revealed at the resurrection Abraham now doth not know us and Jacob is ignorant of us neither do the faints departed know our wants nor are touched with our infirmities Their condition is happy but what it is we know not but this we are sure of at the resurrection we shall know as we are known and see as we are seen and this is eternal life and the crown of life that is so often promised to the Saints in Scripture So then there is a first death and a second death the first death is but a partial punishment for the wicked but the second death is the compleat execution of divine wrath upon them in the lake that burneth with fire and brimstone for evermore Observ The Observation from the words are That the constant faithful and persevering Christian is secured from all dangers of death whatsoever Tribulations in this life and death it self does him no hurt that tries him refines him and renders him glorious into the hands of his Creator Hell
them is charity its precedency lies in this 1. In that it perfumes and enlivens all the other graces faith it self is dead without it And to suppose a faith without love is to suppose a man without a soul The gifts of prophesies tongues and miracles are but barren and usless things without this 2. This hath for its object both God and Man we exercise our faith and hope only towards God and his promises but our charity is extended both towards God and Man And therefore love is called Rom. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law it is the whole sum and hinge on which the commandements turn In this one word charity both the Tables of the decalogue are abridged 3. It excells in that it is the greatest note of our interest in God and Christ Faith is that giveth right unto the promises but love is that giveth life to faith It is the very soul of all our graces If we gave our bodies to be burnt for Christ and had not charity it will profit nothing 1 Cor. 13.3 By this we know that we are passed from death to life because we love the Brethren 1 John 3.14 and Ia. 1.12 The Crown of life is promised to them that love God and Rom. 8.28 Love is made the very discovery of effectual calling and election 4. Love excells in that it is the perfection of the Law it is the very end of the Commandments 1 Tim. 1.5 and were Love but perfect in us it would make us perfect Keepers and Observers of the Law both towards God and Man Love knits the Members of Christs Body together and so perfects his Body It unites us to God and so maketh the perfecting of divine love in us 1 John 4.12 17. and here it is we are commanded twice to put on love above all things 1 Pet. 4.8 and Col. 3.14 but once above all things to take the shield of faith 5. And lastly when faith hope patience and all other graces ceases charity abideth Love is not only a portion for the Saints in this life but in the other also then we shall love God and Christ when faith and hope ceaseth therefore justly did Christ in this place and the Apostle in 1 Cor. 13.13 give it the precedency above al other Graces of the Spirit 2. Love brings forth another grace service external worship and obedience him whom we love we obey we serve we honour and worship The service of love is most intense and effectual When Christ communed with Simon Peter John 21. and asked him thrice Simon Son of Jonas lovest thou me Yea Lord thou knowest it saith Peter Christ answered feed my sheep The more love that Peter manifested the more service and duty was put upon him Services that we perform to God not out of love but formality or custome are but as scabbed or lame Sacrifices under the Law which the Lord hated Right ends in our services are First Love and zeal to God's glory Secondly Love to the obedience of God's commandments Thirdly Love to the edification of others These ends makes us a true and sincere worship love goeth through all and is the fulfilling of the Law 3. Thyatira is approved for her faith made lively and effectual by love True faith is never seperated from love they go hand in hand together but love hath the precedency for the reasons aforesaid though faith is first in order of nature for faith is that grace that gives the first being unto a christian but love is the perfection of that being There must be first a knowledge of God and assent unto his truths which is the first act of faith before we can love that God or his Truths but withal I say there is so inseperable union between these two graces no sooner hath faith a being and a body but love comes to animate it to make it sound lively and perfect Observ hence Note That it is not a bare opinion or entertainment of the truth that is a true lively faith but that that worketh by love Many will one day say we have prophesied in thy Name taught in thy Name cast out devils in thy Name professed and beleived thy truths and yet the Lord will say unto them I know you not and all for want of this grace of love towards God and his Saints A sound and true faith contains in it these three principal ingredients that gives the very form and being to it First A sound distinct knowledge of the thing believed I know and am perswaded saith Paul Rom. 14.14 Persons that are ignorant of Gods promises and of the word of eternal life can never believe aright Secondly A firm perswasion strongly assuming the heart As a sound believer must not be an ignorant soul so must he not be a wavering-minded man but must have an undeceivable certainty and truth in that he does believe Thirdly A confident resting and rejoycing with satisfaction unto the Soul surely looking to enjoy that it does beleive True faith hath these four acts and degrees in it 1. Knowledge 2. Assent 3. Adherence and 4. Assurance A believer may have the three first acts and want the latter and a sound beleiver and a justified person Though God for causes to himself known may never give the grace of Assurance yet that faith that only knows God distinctly to be a God of salvation in his promises to repentant sinners through Christ and so takes him and adheres unto him in the love and truth thereof doubtless that soul shall never be a cast-away though God's presence of assurance and joyful satisfaction be never manifested unto him If we be saved it is enough though God reserves his comfortable presence and inward love for us unto another world 4. Thyatira hath another excellent grace and that is Patience or sufferance with patience as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries it in the Greek A wicked man may suffer affliction but not suffer with patience without murmuring swearing or blaspheming as the godly doth The wicked may haue patience perforce and unwillingly when he cannot help it the afliction being above his reach to remedy but the godly is patient as it is an effect of love because he loveth much he is ready to suffer much with constancy and patience as Jacob served two seven years hardship for his beloved Rachel so a faithful soul is ready to suffer all afflictions chearfully and with much patience all the years of his life because he loves God and Christ and so accounts the afflictions of this life not to be valued with the glory that shall hereafter be revealed to all those that love God 5. Thyatira was a growing fruitful church her latter works were more then her first done upon better grounds and better principles From whence Note Observ That the gracious works of the more grown Christians doe exceed those of the younger sort in soundness The Neophites or young Christians may be more zealous
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
in the resurrection so hath power to deliver them from the state of death and hell Or secondly Take death and hell for the state of the damned and he hath power over that too he holds the key of the bottomless pit Rev. 20.1 as he hath obtained power since his exaltation to give Crowns and Thrones to all his faithful ones that shall persevere and overcome so also to chastise his impenitent and obstinate adversaries with hell and death The Keys in Scripture do signifie Power Dominion and Rule He that keeps and commands the keys of a City hath the Power and Rule over it The Keys were anciently carried before the chief Magistrate and are in some places at this present time as symbols and badges of authority On Peter's honourable confession in Mat. 16.19 the Keys of the Kingdom of heaven is given unto him by Christ which intimates the power of shutting and loosing which was by Christ deposited in the Church It is said in the third chapter that Christ hath the key of David that shutteth and no man openeth and openeth and no man shutteth and in chap. 20. v. 1. Christ is there represented by an Angel that had the key of the bottomless pit All this connotes Observ That Christ hath the full power over all powers and principalities of darkness over the divel and death and hell it self which before he hath attained and purchased by his death 1 Cor. 15.55 c. they cannot move nor stir to the destruction of souls but as he permits them it is a most vain conceit yea and savours of little faith in those that think that the godly or faithful ones of Christ are in the hands of Divels or Witches to be hurt by them or tormented at their pleasures Christ hath the Keys of hell and death the wicked Angels are so surely locked in their prisons and reserved in chains up by his providence that they cannot possibly touch any one of those that are dear to God no not to hurt a hair of their head or the least lamb in their fold without Christ's special commission for it and then too they are like a dog in a chain under his hand and direction to go thus far and no farther The Divel could not touch Iob who was hedged about by God before he bid him go And therefore O! How reasonless and weak it is to affirm or hold that they are in the Divel's power to touch or hurt at his pleasure for whom Christ hath said down his most precious blood and are as dear unto him as the apple of his eye but if at any time God shall give any of his into the hand of Satan to be touched by him either in person or goods let us consider it is either to withdraw and wean us from sin and to bring us to repentance for it or else to winnow and try us whether we will bless the name of God or not In such cases which seldom God exercises his children under for few are able to bear such temptations and God will lay no more on his then they are able to bear the most high and eminent in grace are only fit to meet with such strong tryals and not sink under them as Iob and Paul whom Satan buffetted but if God shall use the hand of Satan to smite any of his children let them look upon God as the principal Mover and Author of it and though Satan be the Instrument yet to say with wise and godly Iob The Lord hath done it The Lord taketh and the Lord giveth Blessed be the name of the Lord. Observ 2. Another observation hence is That Christ's obstinate enemies according to the Prophesies in this Book may expect and look for a most sure and certain ruine and destruction For here Christ says unto Iohn Fear thou not Iohn that is of the truth and execution of those dreadful predictions and judiciary visions which I shall now make known unto thee concerning those high implacable and obstinate enemies of mine they may think I have not power to execute those judgements upon them but they shall know that I have the keys of hell and death that Satan is at my command and beck to be the executioner of my wrath upon them and that I have power to open the door of hell death and destruction and to shut them up together with Satan in that Lake of fire that burneth with fire and brimstone for evermore Rev. 19.20 and 20.10 Hence two Uses arise very naturally First That the godly need not fear hell nor death either that of the grave or that of the second death for Christ their head is the Key-keeper of both and hath power thereof Next Let the impenitent wicked and such as will not have Christ to reigne over them fear and tremble for he has the keys of hell and death Therefore repent in time and kiss the Son lest he be angry before the day come wherein he shall shut and no man openeth Verse 19. Write the things which thou hast seen and the things which are and the things which shall come after Verse 20. The mystery of the seven Stars which thou sawest in my right hand and the seven golden Candlesticks is this The seven Stars are the Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches After Christ had fitted and confirmed John in his Prophetical Office by laying his hand upon him and by giving his Spirit to him and assuring him that it was he that is the first and the last that is alive but was dead and had the power over hell and death most able and mighty therefore to bring to pass and execute all the dreadful predictions and visions which Christ should make known unto him and being thus qualified and confirmed he receives his commission to write the things that he had seen and the things which are that is to Record these things which he had seen and were represented to him by and in the precedent visions which relate unto things that are present and in being to wit God's discovery of his will and judgements towards the famous seven Asian churches some whereof had much back-slidden from their native purity which the first second and third chapters do treat of as things that were then present and in being Next Iohn is commanded to write the things which shall come after that is he is to record visions and things which he shall see which are related unto the future Observ Hence Note That this book of Prophesies is not only a Historical relation and discovery under hyerogliphick figures of things present but also of things to come Iohn is commanded to write to the then seven Asian churches and that as an Introduction to all the future Prophesies and this is that that is intimated in cap. 5. v. 1. where a book is represented written within and without within that is secret sealed under seven Seals and their end yet
to any and after follows a complaint of want of will to holy performances it is a good signe that there is a good will unto it or else there would not be a complaint which is only for a greater measure not for a total want of will unto it Thirly and lastly Understand that Christ often exhibits his commands of faith and repentance even to the reprobate themselves to manifest unto them their duty the due performance whereof they have in their original first parent lost and forfeited and God is not obliged to restore it seeing the vindication of Gods justice is as dear unto him as his mercy and therefore when Christ in his Ministery bids such persons to believe and repent they never complain of want of wills unto the work but rather add sin unto sin in a more obdurate unbelief But to proceed Or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent As if Christ had said unto the church of Ephesus if thou wilt not return unto me and unto thy first love by this gracious warning I have given thee be sure I will come in judgment against thee and that shortly and though my appearance as yet unto thee whiles there is hopes of thy recovery be in the likeness of the Son of man one of thy own nature and compassionate towards thee yet know if thou wilt not repent and do thy first works of love zeal and charity I shall forthwith come in another like resemblance having mine eyes as a flame of fire and a two-edg'd sword proceeding from my mouth and destroy thee and thy church-state and that quickly unless thou speedily amend thy faults Observ Hence Note That a speedy repentance is the only means to avert the judgements of God from falling upon a church or people Ahab's repentance though it was but hypocritical and unsound yet stayed God in executing his judgements on him The repentance of David and Solomon for their Adultery and Idolatry stayed God's hand against them and many others of the Kings of Israel experienced the goodness of God in this particular and by reason of their sincere endeavours of returning unto God by demolishing their abominations and idolatries God promised them he would not bring the evil in their days which he had denounced against his Idolatrous people the Jews but should be gathered in peace unto their fathers The Ninivites upon their repentance in sackcloth and ashes on Jonas preaching had a longer date set to their political state and City and this repentance too ought to be speedy for who knows how long God will suffer though long often he does before he sends forth the unevitable decree of execution As God is merciful slow to anger slow to wrath yet know that God is also just and that one attribute is as dear unto him as another the duty we see is presently required and we know not though God defers the execution whether he will give us hearts again unto the work after we have once slighted his gracious calls and invitations thereunto It was an old Proverb Sero sapiunt Phryges which may be our lot if we defer too long and we know that to be true that sera penitentia raro vera and consider how it was too late for Jerusalem to howl and cry after she had slighted the many gracious invitations of our Saviour unto repentance who would have gathered her as a hen gathers her chickens under her wing When Titus the Roman General had cast a Trench against her walls and bolted up her gates by the siege of a potent Army Christ tells the church of Ephesus and the rest of those Sister Asian churches if they do not repent he will come quickly in judgements against them as indeed he did in few ages after by the incursions of barbarous Nations and quite removed their churches from amongst them Quere But is not this a Legal teaching to denounce wrath and judgements on non-amendment or for want of repentance I answer Such as object thus are much mistaken for repentance is not strictly a Legal duty but a duty Evangelical and of grace for the Law admits of no repentance for it saith The soul that sinneth shall die It is the Gospel of grace alone that saith Repent and live that is Return from thy wicked ways and accept of Christ as thy Lord Saviour and Teacher and thou shalt be saved The Law is inexorable and exacts the whole satisfaction as the penalty of the breach thereof which was fully laid on Christ and satisfied by him It is grace alone that accepts the will for the deed and admits of repentance in the sinner whiles the Surety hath compleatly satisfied the justice and rigour of the offended Law Secondly What God hath sanctified no man should call unholy for hath not Christ commanded this duty of repentance very abundantly in the Gospel and very often to be interpreted for faith it self and shall we count it Legal Repent and be baptized for the remission of sins Acts 2.38 Repent or ye shall all likewise perish c. But I confess there is no little difference between Repentance under the Gospel administration and the old Testament administration under the one the doctrine thereof is more clearly taught upon more evident terms of grace In the other more darker and on more sensitive and carnal grounds As Christ under the Law was vailed under clouds and typical ordinances but under the Gospel more clearly preached unto all so his doctrines of grace faith and repentance were not by far so radiant before the days of his manifestation in the flesh as after so the difference lies in the degrees of clearness not of the verity and truth of the doctrine Quere 2. But again some may query Is not this to joyn Repentance unto Christ in some causality unto salvation and to set them both as it were in a joynt commission though somwhat subordinately unto that great end Indeed this is a question worthy the clearing which many unskilful ignorantly handle not knowing how to divide the Word of God aright do miserably stumble in it Understand for clearing of this in the order of causes God's free love is the first moving and predeterminating cause unto life and salvation Christ next is the alone procuring and meritorious cause and as Christ hath purchased the Elect unto himself by his death and merit so as a King or a Soveraigne Legislator he sets up a Royal Law for his Redeemed people to walk by to wit that of Repentance towards God and Faith unto Jesus Christ Now he sets not Faith nor Repentance in any causality with himself in this great work of life and salvation this is only but a principal part of his revealed Will and Law that he will have his redeemed ones to walk in he doth not require those graces in them as co-operating or efficient causes unto life or justification nor as conditions properly
of all your adversaries yea it is the way and method that Christ builds his Church by by the way of the cross and sufferings Sanguis Martyrum semen Ecclesiae The Martyrs blood was God's seed-plot of his Church and Truth There is no promise that God's Saints shall be freed from Tryals but there is a faithful promise that they shall not sink under it for he will lay no more on them then they are able to bear If God calls any to witness his truth by tribulation and persecution he gives them hearts of courage and constancy to bear it he administers sutable strength unto the temptations the strong in faith have stronger tryals then the weak yet both are preserved by a divine supply and influence that neither perish under them Peter is desired by Satan to be winnowed as wheat yet Peter shall be still Peter a Rock for Christ hath prayed for him Job is given into the hand of Satan to be touched in al that he has and is dear unto him yet Job by this means is preserved and made an everlasting example of faith and patience to all generations to come The divel receives loss by afflicting Christ's churches for they grow the better for it as Gold by the Refiners fire loses its dross so the Saints are more resplendent in their graces in the times of sufferings and less corrupt and earthy then in prosperity as these and former days witness The worst that the divel can cast on them is death and that is gain unto them and an entrance unto a crown of life Observ 2. Another Note is That wicked tyrannical men in the imprisonments and persecutions of the Saints of Christ are said to do the work of the divel We well know that the divel himself did not cast those poor persecuted Saints of Smyrna into prison but they were divellish and wicked men who were as the Instruments of Satan to do his work and set his designs in execution O sad to consider When men open their mouths against the Saints in blasphemies and reproaches their mouths are only Satans Organs that he belches out his malice by when they lift up their hands against them in loading them with persecutions and tribulations they are but Satans wheels whereby he moves and acts all his vilanies yea and are called Satan himself Consider seriously this all ye that lift up your tongues and hands against the Saints of God and tremble Observ 3. Another Note is God's ends and the divel 's are far different in laying afflictions and tribulations on the Saints God's end is That they may be tryed not destroyed as gold is cast into the Refiners fire that it may come forth more purified so God's Saints are cast into the fire of tribulations that they may be purged from their dross kept closer and more undefiled unto him then before The divel 's end is that they may not only be broken under affliction and tribulation and therefore he is termed Apollyon a Destroyer because he delights in the destruction and ruine of the godly but also he aims and intends thereby to vilifie the truth of God and if possibly he can to bring the Professors of the truth by heaping afflictions on them to impatience and become wayward towards God and his truth and as Job's wifes advice was unto her husband to bring him unto a desperate condition to curse God and die This is Satans designe in afflicting the godly either that they thereby may become Dastards and Apostates unto the Truth that both the truth and godly may be vilified and scandalized or else that they may provoke God by their foolish wayward and impatient carriage under it and so provoke God to become their adversary and to chastise them for it Satan doth indeed desire to winnow us as wheat but sure not for our good not to cleanse away our Tares and â—arnel from us but to destroy us and undo us if he may but our comfort is Christ hath prayed for us that we shall not fail but hath given us also spiritual weapons to oppose his fiery darts and to silence the Tempter in all his soul destroying temptations for ever Gon desires by afflicting us to try our faith and keep us closer to him that so we may become his approved children as it is in Heb. 12. Deut. 8.16 Satan is on another pin he desires thereby to draw us further from God and God also from us if he may by provoking him against us by our untoward carriages under the rod. O Lord lay no more on us nor give power to Satan to touch us farther then thou hast given us strength and ability from thy self to resist or bear with patience and so we pray Lead us not into temptatation Object But some may say God tempteth no man according to Isa 1.13 How then say you that God tempts and the divel tempts I answer First Indeed God that is the Author of all good cannot be the Author of evil as evil is a sin and an obliquity to his holy and righteous Laws for he is God and unchangeable holiness it self and therefore he never presents seducements or motions to sin This is the proper work of Satan and their own lusts and far from the nature of the unchangeable holiness of God But secondly God tempts as temptation is taken for tryal and so tries the obedience and faith of his children by divers temptations and afflictions as he did Abraham Moses c. Object 2. But again you will say Does not God in his inevitable Decrees and Providences cast us necessarily upon the objects and temptations unto sin therefore may be said to be author of them and to tempt thereunto I answer It was God's providence that the wedge of gold lay in Achans way and it was the purpose and decree of God from everlasting that Judas should betray his innocent master and it was by God's providence that Bathsheba was presented naked to David's eye yet this doth not at all make God the author of sin nor render Achan Judas or David the less culpable for their sins for God's secret Decrees and providential dealings with and towards his creatures are no rules of duty unto us nor render us more excusable for our failings for God does neither enforce our wills either physically or morally by urging or enclining them to act in sinful ways or by counselling or perswading thereunto for that as I said before is against his holy Nature and so tempteth no man but when we are drawn aside it is by our own lusts and concupiscences God is free from the charge thereof otherwise then as the Sun that casts his efficacious beams on a stinking dunghil makes it send forth unsavoury vapours the nearest cause is the intrinsique corruption of the dunghil the Sun is only a more remote cause he only sends forth as it were its providential heat whereby the dunghil is enflamâ—d and so sends forth from its corrupted wombe most
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
in iniquity as well as Benjamins sons of love and comfort Thirdly If all Infants of believers dying Infants are saved on the condition of their parents faith how comes some afterwards to forfeit their condition Are the conditions of the covenant of grace unstable and left in the hand of man that is vain and frail that would soon forfeit them all if a thousand salvations were on them I always thought the death of Christ to be the only proper and meritorious condition of the covenant of grace and of our salvation and faith to be our principal evidencing condition and qualification as the way unto life Heb. 11.1 and at most I take it but as the first precedent condition to other graces for God gives one grace as a reward of the well improvement of the first grace he that encreaseth his Talent God multiplies his Talents to him God gives first faith unto his people before he gives them the other graces of his spirit to wit of adoption justification or sanctification Faith in order of nature is the precedaneous grace unto all others though they are conjunct and inseparable to that faith which is sound and sincere We receive saith the Apostle Gal. 3.14 the promise of the Spirit through faith Faith is made the thorow-fare conduit and pipe whereby God convays all his spiritual blessings and promises into our souls it is Man's receptive instrument and the Spirit 's revealing instrument the spirit takes the things of God and reveals them to the faithful soul by the instrumentality of faith and the soul receives and apprehends them by the same instrument of faith and therefore a blessed instrument both of God and Man 4. Are all believers Infants in the covenant of grace and salvable whilst Infants and afterwards fall away when come to years of discretion Hath not Christ said that the love of God is unchangeable Io. 13.1 and is it not impossible that any one of his chosen ones should be lost Mat. 24. or is his covenant broken Ier. 31.32 or is Christ's death and intercession unavailable Io. 17.15 20 21. or is God's wisdom deceived or his power and goodness made frustrate or overcome by the intervention of man's sin All which are not only absurd but impossible Fifthly If the parents faith is the condition of salvation unto their dying Infants then Infants are saved one way and grown persons in another way Infants by the faith of another to wit their parents and grown persons by their own faith how absurd this is let the judicious consider God saves none for faith but saves some by faith Faith is not the proper or meritorious condition of the covenant of grace that alone is the object of faith Christ crucified Faith is not the condition but in an improper sense as repentance and obedience and all other graces are but I should rather let the word condition lie by us unhallowed for this end in regard many have stumbled at it by making it an Idol rampant but I should rather call faith the fruits effects or some special branch or blessing promised in the covenant of grace for it is so mencioned in the new covenant I will write my Laws in their inward parts Heb. 8.10 and what is the great commandment or law of God that will be written in the heart That ye believe in Jesus Christ and faith is the gift of God If any take faith to be the condition of the covenant or of salvation only as a qualification a medium or way without which grown intelligent persons cannot be justified or saved with such I should not contend or should make it a precedaneous condition unto other subsequent graces I should not much quarrel with that neither for I think it to be the first foundation grace that the spirit works in the elect Saints of God which produceth cherisheth and sanctifieth all other subsequent graces in the soul but to make faith which is our own act though wrought by God's spirit the condition of our salvation in a proper sense to wit by performing whereof we may legally and justly claim it as our due as wages and debt the thing promised to wit life and salvation on the performance thereof in a legal way This is to set up somewhat of our selves that we may have that whereof to beast of and glory in our own strength And in the next place it derogates from all sufficient merits of Christ and his precious death which is the alone legal condition performed for us and in our behalfs and whereby we do legally and in the way of justice claim at the hands of Gods justification and remission of sins adoption and sanctification life salvation and glorification and all the good things of the Gospel But all these things are hid unto us until the spirit comes to reveal them to us by faith Heb. 11.1 Sixtly and lastly If faith therefore will not serve turn but is too short and weak a condition properly and legally understood for the believing parents own salvation then surely it will not reach the salvation of their Infants therefore vain to trust or bind upon it for such a work for it is alone the garment of our elder brother the white robes of Christs righteousness that is fit to reach and cover not only the faithful parents but their children also if so be God hath chosen them in Christ by his eternal love of election but for such Infants as God hath in his eternal preterition passed by as the Potter hath power over his clay to make thereof either vessels of honor or dishonor who shall say unto God why hast thou made me thus I say therefore to assert the parents faith the condition of their Infants salvation is a groundless reasonless assertion not comporting with the lest savor of truth and therefore to be excluded out of the Creed of all sound and orthodox chrâ—stians See more on ver 5. of this cap. And all the Churches shall know that I am he which searcheth the reines and hearts c. By my righteous Judgments on those children of Idolatry and Fornication all the churches round about shall take notice that I am he saith Christ that tries the secrets of mens hearts and so as a God omniscient and an all-seeing Judge can execute righteous judgments on every one according to his works Hence Note Observ 1. That God knoweth our hearts most perfectly and therefore can judge of us most perfectly Man knoweth his own heart but in part but God more perfectly than himself 1 Cor. 4.4 He that created the heart must know it and he that himself is infinite must comprehend that fully which is finite The Devil knows not our hearts and thoughts till we do some ways manifest them by words gestures signes or actions but God knoweth our thoughts without those means Psal 39.1 2. The Divel may guess at mens thoughts by their natural complexions but God perfectly knows what is in man without any
be only in name and outward or whither inward and sincere they are the Masters of the Assemblies and the experienced Elders of the church and therefore are and ought to precede and excel all others in every spiritual work and service whatsoever Observ Another Note hence is That the Spirits's Method is first to convince of sin before it manifests its remedy against sin The whole saith Christ need not the Physitian but the sensible sick and wounded Christ first convinces Sardis that she had only a Name that she lived but was dead before he lays down her remedy in the third ver in bringing her to repentance so he deales with Pergamus Thyatira and other delinquent churches also It is an Anti-scriptural Method of some that preach up faith and repentance unto a sinful and backslidden people before they have first fully convinced them by the Spirit in the Word that they are under bondage sin and misery This is no legal Method as the Antinomists do conjecture but of a spiritual and Gospel spirit for unless we be first sensibly convinced of our loss and misery by sin how should we looke for a Saviour or salvation by faith in Christ All the primitive converts that we read of were first pricked unto their hearts for sin before they asked What shall we do to be saved Acts 2. But to return to Christ's charge against Sardis I know thy works for thou hast a Name that thou livest but thou art dead as if he had said Thou hast a name a reputation that thou livest that is that thou art a faithful professing church and livest in me by faith but thou art dead that is not altogether dead for then it was in vain to put her afterwards to strengthen the remainder of grace but as good as dead low weak and infirm and that faith and profession which thou pretendest to be in thee is but as a dead profession and liveless faith Hence Note Observ That though Churches may carry a fair outward profession and a common reputation of faithful ones yet they may be very hipocritical and no better then dead liveless and rotten at the root This church at Sardis had a name that she lived but she was dead her graces were even at deaths dore yet still would keep up the Name of a christian church Who higher in profession and name then the church of Rome Doth she not take unto her self and go under the name of Catholique as if she had been the only church that holds the general faith delivered unto the Saints And yet what church more dead and rotten then she Notwithstanding our nominal faith and common-reputed christianity among us yet we may be dead to all motions and operations of all true spiritual life in the church of Smyrna cap. 2. 9. they were those which said they were Jews but they were not and Christ tels them I know the blasphemy of them that say they are Jews are not but are of the Sinagogue of Satan It is a kind of blasphemy and dishonour done unto God when under the cover of profession we endeavour to excuse our errors and profaness Open opposition is less dishonorable unto God then impure and dead lives under the vizor of profession Mat. 21.28 29. That froward Son in the Parable was less guilty that said he would not do the will of his Father then he that said I will and did it not James resolves the Question in that Interrogation of his cap. 2. 14 What doth it profit if a man saith he hath faith and hath not works can faith save him meaning a dead nominal faith without fruits and works So would I put the question here what will the pretended faith and christianity of our nominal and national christians profit or advantage them The Divel hath such a faith that is only in the tongue and the lip and yet fare nough from salvation or the grace of God these formal outward graces are so far from bringing in any real comfort or hope of glory in the future to the souls that only have them that they bring in real disadvantage and loss unto them for they argue a conviction of the truth yet a refusal thereof in the love and power thereof And secondly it hath been always a harder work of the Ministry to bring pretended and formal professors unto the power of godliness then open Harlots Publicans and Sinners witness the Pharisees of old in Christ's days and the National Formal Jews who would boast of their carnal priviledges and of having Abraham to their Father and the Oracles and Temple of God among them somwhat like the late Levitical Prelatical Tribe among us and yet who more blind and dead then they unto true spiritual knowledg And who more eager persecutors and enemies to Christ his ways and Saints then those Formal National Jews who say they are Jews and are not but are of the Sinagogue of Satan But to give you a test and taste to try whither your profession and faith be a living profession and faith or not First True and lively faith uniteth us to Christ and draweth life and vertue from him I live by faith in the Son of God Gal. 2.20 You know there is life in a body by the notions and beating of the pulses A living faith will be active and discover it self in some gracious effects and operations If Christ be in you he will live in you he will not be dead and idle but be moving in you to gracious duties and operations for there is none liveth in Christ but he bringeth forth much fruits Io. 15.5 It is true faith may not always be alike lively and active but where it is true and real it will be always living and though you be not sensible of its activity yet you will be sensible of deadness and complain under it which is a signe of a living faith though not a lively one Secondly Where this true faith is there will be its constant concomitant that forcible principle love See cap. 2. 19. Affection followeth perswasion and where love is there will be service and worke for faith worketh by love for when we apprehend by faith God's love in Christ to us it begets in us a return of love and acts of services and thankfulness to God True faith will not be idle but will be a working faith and will produce that labour of love mentioned Heb. 6.10 1 Thess 1.3 Thirdly A living faith must needs be active being wrought by the quickning spirit of Christ help engageth to action and where the spirit of Christ shall worke who shall resist his power Fourthly Where true faith is there will be high aimes to glorifie God for it will not be so dis-ingenious to take and receive mercies from God but it will study how to give and render unto God due praises and glory for it for we are not redeemed by Christ to live unto our selves but to glorifie God in our souls
received to and by souls before they can act towards God in the least acceptable services Object But then again some one may say If the small remaines of grace that were in Sardis were almost dead or ready to dy does not this argue a falling away and a possibility of the faithful to perish totally Answ Grace may be very low and yet not dead it was as sparks of fire under much ashes with Sardis and yet we know sparks are as real fire though not as fervent and virtual as a flaming one Indeed it was low with Sardis in her spiritual condition and it is most just with God when we are great sinners against him that he hides much of his gracious presence from us When by sin we quench the operations of the spirit of God God may justly quench its effects towards us but no sooner shall we follow the motions of the spirit and renew by repentance but presently God gives a more enlivening and effectual spirit into our souls and notwithstanding his former withdrawings yet it is but a Fatherly chastisement not an utter dereliction and forsaking Secondly I answer Persons that are Elect and have really tasted of the vertue of Christ's death and intercession can never utterly fall away unless they would make the power wisdome and preordination of God to be weak and fallible and the death and intercession of Christ impotent and insufficient unto that end to which it is ordained yet withal I assert though Elect persons cannot utterly fall away as being given by the Father unto Christ and none such can be cast away being helped by the mighty powâ—â— of God unto salvation yet Election of a state of persons may fail and perish As to instance in the Jewish Nation the Election thereof did obtain Rom. 11.7 to wit those that did pertain to the Election of God in that Nation did obtain mercy and reconcilliation by Christ yet at last for the sin of that Nation the Election of God did fail as respecting that State and Nation and the Ax was laid unto the root and that good Olive cut down and cast into the fire and the wild Olive or Gentile Nations graffed in upon their Stock Obstinacy in sin and unbelief was their cutting off and faith is the Gentiles incision and graffing in as the one is cut off by unbelief so the other is graffed in by faith Rom. 11.20 Those few names in Sardis that do hold fast the faith they are in a safe condition whilst all the rest of that church may perish utterly the first are marked and written in the eternal book of life of God and of the Lambe and therefore cannot perish but after God had finished his work at Sardis Thyatira Rome Corinth c. and called his Elect out of them and secured their eternal happiness he can remove the current of his Election to another people without any changeableness or shaddow of change in him and make those very people in their posterities the very seat and Sinagogue of Satan who were once his beulahs darling and beloved ones Thirdly there are guilded formal hipocritical graces and believers and such may not be only ready to dy but dead twice dead dead at the root and fit for nothing but to be plucked up and cast into the fire and therefore it is very ordinary in Scripture to say that such are fallen away perished and lost from their faith which they seemed to have all their graces are in the outward appearance only So Demas Simon Magus Judas Ananias and Saphira c. may be said to fall away from the faith because they had never the truth of real grace in them all was but seeming formal hypocritical and at best but historical which the divels may have and for all this perish everlastingly Observ 2. It is a great mercy for God to leave some remains of grace in a sinful Church and people If God had not left us a remnant we had been worse then Sodome and Gomorrah Small sparks being blown and cherished may become a flame so little grace though like a Mustard-seed may become a great Tree If God should deprive us of all the seed of grace there must needs follow a spiritual death unto our souls for when the soul of the soul is gone the soul will be soul-less and dead unto every good and spiritual worke As long as there is life in us though it is infirm and weak yet there is some hopes of recovery but being once dead there is no hopes of Redemption from the grave So as long as we have the Spirit of Christ though it works but faintly and weakly by reason of corruption in us and if it comes but to the first step and lowest degree of spiritual life to wit to be sensible of its dead and carnal condition and to complain under it there are good hopes of recovery unto such a soul and unto such I may boldly say unto its comfort Awake and strengthen the things which remain that are ready to dy Observ 3. Though our graces are but weak and low and ready to dy yet it is our duty to cherish strengthen and confirm them until we bring forth the worke of Christ within our selves unto perfection We are not to contemn the day of small things for he that improves but one Talent well shall be made ruler of many Talents The Beasts in the Prophet always went forward Ezek. 1.11 but grubs that are backward are reckoned among unclean creatures Lev. 11.10 God hath promised that he will not break the bruised reed nor quench the smoaking flax If we cherish the work of grace in us though in never so small a measure God will add a greater and fuller supply unto us God will add unto faith vertue unto vertue patience c. and according to that word in 2 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall all come hand in hand in consort as following one the other as in a chorus or dance Doubtless it would not be labor lost for Sardis to strengthen and revive the remainders of grace that were ready to expire within her though Christ would be at hand to assist her by his grace and spirit yet he would not do it without her motion and improvment as it was once said by Austine Though God made us without us yet he would not save us without us Grace works most kindly when it meets with improving hearts that are ready to say with young Samuel Thy servant heareth Lord speak Though God hath ascertained and decreed the salvation of his Elect yet it does not exclude the duty of creatures and the work of second causes Ezek. 36.37 Jer. 29.11 12. Work out your salvation with fear and trembling we are to worke for life as if life were to be got by working and doubtless the crown will be the more glorious where the greater improvments of grace are made the more grace the Vessel is capable of and filled with here
then what Magistrates as such can take cognizance of 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5. and by those Laws in the Apostles and Primitive times were errors depressed and punished and not by the Laws of Magistrates there was no appealing unto Cesar for this work Object But some Erastianizing or rather sycophantizing Doctors of these days that are willing and ready to gratifie the Magistrate with a boon more then is justly due unto him comes and objects Is not the Magistrate subordinate as unto Christ as Mediator to make Laws for him and to rule next and immediate under him in his church Answ Indeed this objection was of some weight when by Act of Parliament Henry 8. was made Supreme Head of the church and whilst the sound thereof was continued down to his Successors even till ten years since in the constant publique prayers for a blessing on the chief Magistrate under the Title of the Supreme Head of the church next and immediate under Christ Then I say this objection was somwhat but now it is judged to savour of too much levity and ostentation Secondly But to answer more fully I grant that all Magistrates are subordinate unto Christ not only by the law of creation and gubernation by which as God he rules the whole Universe but also by the law of Redemption and his Mediatorship so by him Kings reigne and decree justice If Christ had not died there had been no King or Subject in the whole world There 's a common temporal salvation attain'd for all by the death of Christ all had so died if Christ had not died Many have benefit by the death of Christ this way in a temporal salvation which shall never taste the benefit of Christ's death savingly or eternally Christ is a Saviour of all but especially of those that believe So I say all Soveraign Authorities in the world have a being by vertue of Christ's death and Mediatorship and by vertue of that purchase are subordinate unto him holding their Kingdoms and Principalities as in chief from him for all power is given unto him as a reward of his sufferings and the travels of his soul both in heaven and in earth Matth. 28.18 In heaven over the Saints militant and tryumphant and in earth over all Powers and principalities thereof So that Christ hath at present a two-fold kingdom and people to govern and rule the one is of the world and the Nations thereof which now he governs and rules only providentially by placing Kings and Princes over them to rule and reigne next and immediate under him by laws which the Legislators conceive most conducing to the well-being of their States and Kingdoms and herein Christ's concurrence is no more but in common providence and preservation which he exercises equally towards all the works of his creation and redemption But he hath another Kingdom and people to rule and govern which are a spiritual people his church which were the main and principal purchase of his death Christ hath another eye a more distinguishing respect to those then to the others and therefore more especially he provides for them to reigne and rule over them with special and peculiar Laws suiting to their spiritual conditions not that Christ exempts them from the wholsome temporal laws of Magistrates but that he suits them laws and ordinances fit for his own body whereof he himself is Head influendo infundendo And for this spiritual body and oeconomy Christ hath his Laws his Ordinances and his subordinate Officers which are for the perfecting of the body till all come to the unity of the faith unto a perfect man unto the measure of the stature of the fulness of Christ Eph. 4.12 And amongst the whole catalogue of Christ's Officers we can find no mention of King Prince or Parliament that are ordained to such a work and therefore sure their work is another work then to make Laws for so spiritual a people as Christ's church is they are to hear no other voice but their masters nor to derogate so far from their spiritual Head Lord and Soveraign as to suffer any to reigne and rule over them in this spiritual oeconomy but him alone who hath his Laws his Ordinances his Officers to which they must obey and he substitutes none next and immediate under him in this his dispensatory Kingdom of Grace but his Vicar general the holy Spirit which doth virtuate all his holy Laws and Ordinances unto their ends And therefore such Powers of the world as go about as subordinate to Christ to make and impose Laws on the church of Christ should as soon attempt to give Laws and Ordinances to the Stars of heaven for though they are creatures of this world yet too high for their laws to reach so are the other Stars God's churches for they are from heaven and born from above neither are they of this world and therefore how vain and absurd it is for the Magistracy of this world to make laws and rules for them that have their conversation in heaven and live in another world they live in heaven and by heavenly laws they are governed their life is hid with God in Christ and Christ's Edicts they only hear and follow They live in a spiritual blessed state and nothing but spiritual Laws will they hearken to Their lot is fallen into an Utopia and none but Utopian laws shall be their rules But if they fall as men let the laws of men take hold upon them Though man cannot make Laws sutable to the Saints conditions yet it the Saints transgress the wholesom Ordinances of man they shall justly suffer as men and not as Saints for in things honest and indifferent the canon is universal Let every soul be subject to the higher Powers whether Saint or other Therefore give God his due and Cesar his Vers 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my Word and hast not denyed my Name Christ comes to a narration of the gracious works of the church of Philadelphia and first tolls what he hath done for her Behold I have set before thee an open door and no man can shut it As if Christ had said Behold I have given thee a fair opportunity and access to the knowledg of my Gospel and to preach the same to others and none shall be ever able to bereave or hide the same from thee any more for an open door is either put for the power of preaching the Gospel Col. 4.13 as the Apostle Paul would have the Colossians to pray earnestly to God for him That God would open a door of speech unto him Or secondly For a readiness of the reception of the Gospel as Paul in 1. Cor. 16.9 A great and effectual door is opened unto me and 2 Cor. 2.12 And this door is opened when mens hearts are opened as was Lidias ready to
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also
God of power and strength that shall be set upon them And when will it be but in that day when the new Jerusalem comes down from God out of heaven Rev. 21.2 Then the weakest Saint shall be as David and the house of David as Elohim Zach. 12. 2. The second name that is put upon them is that of the new Jerusalem coming down from heaven They shall not only visibly appear to have God's name and nature upon them but they shall also visibly appear to be citizens of that new Jerusalem that comes down from God and if it comes down from God and from heaven then surely it is meant of an estate here on earth and not in the supernal heavens as many dream of concerning this place and that of Rev. 21.2 That Jerusalem which is above and is celestial that abides and is fixed and shall not descend nor come down but this Jerusalem is to come down and to be with men Rev. 21.3 and God will dwell with them it were bâ—t a superfluous promise for God to tell the blessed in heaven he would dwell with them there that was beyond all doubt and therefore it must be here meant That the Tabernacle of God is with men when Christ comes before the last day to the great restauration of his church on earth And this new city and church-state is called by Christ The City of my God because God is the builder of it and it is said to come down from heaven and from God because the rise and dignity thereof shall be so great and wonderful that all shall acknowledge the power of God in the erecting thereof and that his hand did wholly rear it for God will have all the glory of it 3. Christ will write his own new Name upon them and what is that but that name mentioned in Rev. 19.16 King of kings and Lord of lords and this corresponds with that name in Phil. 2.9 which God had given Christ which is above every name at which name every knee should bow of things in heaven things in earth and things under the earth and in Heb. 2.8 Thou hast put all things in subjection under his feet But now we see not yet all things put under him Surely Christ as yet had never this new name put upon him though he is exalted above the heavens into glory But we see not yet all things put in subjection under his feet nor yet every knee on earth to bow unto him or to worship him five parts in six of the world being Pagans or Mahometans that do not so much as take notice of him therefore sure not bow unto him and among professed christians how few do sincerely bow unto him all the godly know Neither as yet hath that new name of Kâ—ng of Kings and Lord of lords been put upon him as Mediator and God-man I grant that by vertue of his death and mediation all Kings in the world reigne and decree justice and as God he is the supreme Lord and King of kings But this is not all he must as Man be King of kings and Lord of lords and he must rule and reigne in another mode and posture then ever hitherto he hath done We have known him hitherto only as a Lamb and as a man of sorrows ruling by his spiritual Laws and Ordinances in and over his Saints only but we shall know him yet again with another new name written on him that no man knew but himself with his head crowned with many crowns and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron Rev. 19.12.15 The Nimrods of the world have hitherto reigned and trodden under-foot the holy city of God and Christ hath been hitherto King of the Jews in Title only when Christ came first in the flesh he was only King of the Jews in jure in right and in God's purpose and decrees but never in possession and in esse Christ in his first coming was as an heir under years in the form of a servant though Lord of all which will be compleatly manifested at the accomplishment of his full age at his second coming he was promised and prophesied to be King of the Jews and so acknowledged not only by the three Wise men that offered to him in his swadling clouts Gold Myrrhe and Frankincense but by himself also and by that inscription on his cross though ironically set thereon by Pilate and the Jews yet by divine ordination it was written Jesus of Nazareth King of the Iews And this Kingly power of his shall one day be manifested when he will arise and take the iron Scepter of power and force in his hand to destroy all his enemies and opposers of his kingdom He then will make it appearâ— that he was he that was born King of the Jews and then will become King of Kings and Lord of lords And this new name of his he will write upon his faithful followers As he shall reigne and triumph over all the powers of the world so they shall be compartners and sharers with him in the honour and glory of this Kingdom they shall be taken into the fellowship of this glory and shall sit with him on his Throne as Kings judging the nations of the world Rev. 3.21 From the words Note Observ That God will make his Church most glorious and triumphant here on earth before the end of all He will put his own name upon her she shall be God-like in power strength and glory she shall have the name of the new Ierusalem that cometh down from God written on her that for her strength and glory is described in Rev. 21. To have her walls and gates strong and high and of precious stones built on the foundation of the twelve Apostles and the new name of Christ set upon ber As Christ shall be then King of kings so she shall be the Queen-city of the world Rome or Babylon shall be no longer the Empress of the Universe she shall lye in dust and ashes and become the habitation of Owls and Satyrs whiles this new Ierusalem or new church-state shall become the great city of the living God wherein his glory and light shall more eminently appear then in any other Society ever hitherto in the world All other Monarchies were but partial in respect of this Nebuchadnezzar's and the Persians reached but part of Asia Alexander's but a little further then theirs The Roman Caesars though farther in the West then the former yet not so extensive in the East as theirs The Spanish Mahometan Turkish Persian Tartarian and the rest of the Monarchies that are now a foot in the world the several branches heads or horns of the latter former Roman Beast are but small in respect of this universal Monarchy the church shall enjoy before the end of the world here on earth This mountain shall be set on the top of all other