Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
supposing of it to be instituted and at his injoyning of a positive dutie of Charity meet for that day And it 's observable that though the Saints had meetings on other dayes yet is it never said they did meet the second third or fourth dayes c. but on the first which certainly is done to shew a pecullarnesse in that day and the meetings on it yea few or none deny this denomination to signifie the first day on this account it being so clear from Antiquity and no other day being here to compet with it and that can lay such claim to this denomination as this day doth and was by the most Ancient still so named For the second thing to be cleared What it is to be in the spirit on the Lords day To be in the spirit is First to be Spirituall to have the habits of Grace and a new Nature and thus it taketh-in the ordinary walk of Believers Gal. 5.16 25. Secondly More especially it is for these who are habitually in the Spirit to be actually and in a more eminent measure in the Spirit as Eph. 5.18 to be filled with the spirit to be in a holy rapture and ecstasie is warranted and allowed to Believers in a more speciall frame and at more speciall times to be in a spiritualnesse abstracted from eâ—â—nalnesse and lawfull things more than ordinary Thirdly It is to be in the Spirit in an extraordinary manner and measure or to be in an extraordinary rapture the Spirit revealing something extraordinarily and this is to be in the Spirit in a sense different from the former albeit consisting with them We cannot seclude any of these in this place for Iohn was regenerated and was habitually Spirituall and Gracious but we especially include the last two As if he said though I was absent from company and Christian fellowship and had not a Congregation to Preach in on the Lords day yet I was in the Spirit exercising the habits of Grace and I was in an eminent Spirituall and Holy Frame the Spirit elevating my spirit which is that spoken of Isa. 58.13 If thou cast the Sabbath a delight the Holy of the Lord c. and the Lord taketh him in this spirituall frame and strain and ravisheth him in the Spirit and from the second step He brings him up to the third to be in Spirit as an extraordinary Prophet as we take Peter to have been Act. 10. when he went up to Pray that is to the second step and fell in a Trance and saw Heaven opened which is the third We think the same hath been Iohn's case here The words give occasion to speak of severall Doctrines as 1. The good that is to be gotten on the Lords day when folks are in a spirituall frame 2. That when folks are separated from the publick Ordinances they would be making it up in private by giving themselves to spirituall exercises 3. And that God not only can but doth make up the good to be gotten by the publick by private and secret fellowship with Himself when Believers in Him are banished from or denuded of the publick Ordinances But nor to insist on these they give occasion to speak a little of these three things 1. The institution of he Lords day 2. The name that the Lords day gets 3. Of the sanctification of it or of a speciall part wherein the sanctification of it consists For the First To wit for the institution of this Day severall Arguments are here or we may argue severall wayes to prove it 1. If in the Apostles time this day was set apart for the Lords Worship and Service and in a speciall manner called His as being kept to Him on a morall ground Then we have warrand and it 's our duty to keep it for the same end and use for the practice of extraordinary men grounded on morall and perpetuall Reasons and that were not peculiar to them as extraordinary but are common to them and us as the Grounds and Reasons of the setting apart this day are it being for the remembrance of His Resurrection and the bringing in of a new World and therefore all did from the beginning keep that day are binding to us as is clear But the first day of the Week was appointed to be the Lord's day in the Apostles times and singled out and set apart for His Service on a morall ground for no ground peculiar to them can be given Therefore certainly it must be our dutie to keep it 2. If the first day of the Week was singled out from other dayes and counted the Lords day Then there behoved to be an institution for it or a supposed institution that is it must be the Lords day either because He instituted it when He spoke many things to His Apostles after His Resurrection concerning the right ordering of His House and Worship and by His practice observed and sanctified it for His speciall Service or because these that were infallibly guided and led by His Spirit instituted and gave warrand to keep it for without an institution and command it is not to be kept or named so more than another day But this first day was in practice singled out beside all other dayes and is accounted the Lords in a speciall manner as is said Therefore there must be some institution of it 3. Comparing this Text with 1 Cor. 11.20 If the first day of the Week be the Lords day as the Sacrament of the Supper is the Lords Supper then it must be by His appointment and institution Hiâ— But so the phrase in both places is to be understood Ergo by comparing these two places the peculiarnesse of the phrase is such that there being no other phrase like them in Scripture it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other though the institution of this day be not so clearly expressed as the institution of the Lords Supper For it 's a received Rule for expounding Scripture to expound more dark places by places that are more full and clear And therefore conclude we that the Lord's day is to be called the Lords because of its institution though we know not where because for the same reason the Supper is called His there being no solid ground to conclude upon And they who give reasons to the contrary must make it appear that there are other reasons more pregnant or else the language of the holy Ghost must have weight with us 4. This first day is the Lords as the seventh day is called His or any other thing in the Old Testament but that is ever because of His setting apart that day or that thing for His own from others of that kind Therefore it must be so here There are some exceptions made by some worthy men which we shall speak a word to As 1. If it be so it will follow that all dayes are not alike contrary to Rom. 14.14 Gal. 4.10
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
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
such Church-priviledges Thus both stock and branches are holy and no otherwise Rom. 11. Which lets us see 1. What respect Jesus Christ hath to His Churches and Ministers 2. That the Scriptures way of expounding it self is to expound one place by another one verse or phrase darkly set down in one place by an other more full and clear in an other place 3. Particularly how to expound the word are or is the seven Stars are that is they signifie and represent a word often used Gen. 41.26 The seven good kine are seven years c. So the Lamb is the Passeover and Mat. 26.26 Take eat this is my body This cup is my bloud c. which expressions hold out no Transubstantiation or transmutation or turning of one substance into another more than what is said here imports that the Ministers were transubstantiated in Stars or the Churches in Candlesticks or contrarily But it is a mysterious and Sacramentall way of speaking to set forth the thing signified or represented by giving the name thereof to the signe which represents it And this is in many places to be adverted unto Concerning a Calling to the Ministerie and clearnesse therein THis command of writing was particularly set down vers 11. Here again it 's renewed and afterward Chap. 2. and Chap. 3. is seven times repeated with respect to every Church he writes unto which certainly is to shew of what concernment clearnesse of a Call is and that both in generall and particular and is done amongst other reasons for this end to clear â—ohn in his Call and to warrand the People in their receiving of his Message From which we may gather this That a Minister that taketh on him to edifie a Church in the name of the Lord had need to be clear of his Call thereunto from the Lord it 's not the generall that we now insist on to wit that there is such a peculiar Calling or that none but the Lord can authorize for it but it 's especially concerning that clearnesse which every Minister ought to have in his Call that with holy boldnesse he may go about the work having peace in himself what ever he may meet with in it as one who hath not run whereas the Lord did not send him Ier. 23.21 That this is exceedingly requisite to a Minister we suppose will be out of question to all who know that Ministers are but Ambassadors and so for them to want clearnesse of the Lords Call is to be uncertain whether they have a Commission or not and therefore they who look not to it can neither have that confidence of the Lords owning them or accepting of them in their duty except there be some satisfaction herein to wit that the Lord hath sent them or doth send them It will be a pusling question to many one day Man who made thee a Minister Who gave thee Commission to treat for Christ And although others may have peace in the use-making of such a mans Ministery yet himself can have none he being ever lyable to this question Friend how enteredst thou hither and how obtained thou this honour Doubtlesse from the defect of this tryal it is in part that many thrust themselves into the work at first whose after-carriage and way proves them never to have been sent â— which they durst not have done had they walked by this rule of waiting for a Commission thereto And on the other hand some really called to the Ministery are yet kept in a kind of bondage both as to their duty and their peace because it 's not clear to them that it is so for although the being of a Minister and his Calling simply depends not on his clearnesse of his Call as the being of a Believer doth not necessarily infer that he must know himself to be a Believer yet no question as a Believers particular comfort depends on the clearnesse of his interest for which cause he should study it so a Ministers confidence and quietness in his particular Ministry doth much depend on this that he be clear in his Call to be a Minister for which cause they who look there-away or are entred therein would humbly enquire for nothing more than this that they be clear that they have Christs Commission for their engageing And although it be impossible to be particular or fully satisfying in this so as to meet with all the difficulties that may occurr but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof Yet having this occasion here which is also frequent in this Book we may once for all say a word in the generall to what may give a Minister clearnesse in his Calling which we may take up in a five-fold consideration 1. Of a Ministers Call to that work in generall 2. To a particular People 3. In carrying a particular Message to that People 4. What is required of him as to writing for the benefit of the Church 5. And what respect People ought to have to Gods calling of a man in their hearing and reading For the first we say 1. That Ministers would soberly endeavour satisfaction at their entry if they be called to that work or not and begin with that This is certain that it 's not indifferent whether men betake them to this Calling or an other for God hath not indifferently dispensed His talents nor hath He left men to that liberty to choose as they will but willeth them to continue and abide in that calling whereto they are called and not which they have chosen themselves yea that a man have some knowledge or affection to that work of the Ministery will not prove him to be called although all that is externally needfull for his promoving therein did concurr for that will not prove a Call to an other Charge or Trust and so not to this and no question it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church many may desire the office of a Bishop and be approven of God in their look there-away and yet indeed never be called of God actually to it as experience may confirm Secondly When we speak of a Call in any of the former respects it 's not to be understood that men now are to look for an immediate and extraordinary Call as Iohn and the Apostles had That were as unwarrantable as to look for an extraordinary measure of gifts such as they were furnished with and that in an immediate way but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call for so it required so Ministers and ordinary Office-bearers that are called in a mediate way would seek for such evidences as mediately may satisfie them for the mediate calling of the Church according to Christs Ordinance is Christs Call as that more immediate was and therefore Act. 20.28 and elsewhere these Elders and Pastors of Ephesus who yet no question had but such a Call
as these that were chosen by the People and ordained by the Presbytery Act. 14.23 and 1 Tim. 4.14 are said to be set over the Flock by the holy Ghost and so Pastors and Teachers who are to be continued in the Church by a mediate way of mans transmitting it to others as Pauls word is 2 Tim. 2.2 are yet accounted a gift of Christs to His Church as the Offices of Apostles Evangelists c. are Ephes. 4.11 Thirdly In this inquiry the great stresse would not be laid on a mans own inclination or a supposed impulse which yet may be but the inclination That being sound to flow from on to go along with rationall grounds may have its own weight but otherwise not for we see often men more affectionately inclining to what they should not than to what they should Hence many run who are not sent whose inclinations certainly lead them to it and others again that are most convincingly called have yet difficulty to go over their inclinations as doth appear in Moses Ieremiah and Ionah at least in his Call to Niniveh And our hearts being deceitfull and we ready to account the motions of our own spirits to be better than they are There is need whether in the generall or in the particular Call to be wary here More particularly we conceive that both in generall and with relation to a particular place for the clearing of a Ministers Call respect is to be had to these four which may be satisfying as to his peace when they concurr 1. A mans Gift is the great differencing Character of a Call though it be not of it self constitutive of a Call that is that one be in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apt to teach a this being infallibly true that whom the Lord designes for any imployment in His House if it were but to make Curtains Sockets c. to the Ark Hewill some way fit and make them sutable to it and this is as the Seal whereby He evinceth in the hearts of Hearers that he who treats is His Authorized Ambassador 2. To clear a man to exercise his Gift it must not only be a Gift but found and declared to be so by these to whom the tryall of Gifts is committed by Iesus Christ for it 's not the having a Gift that maketh a Call yea nor that which maketh it a publick Gift or to be acknowledged as such but it 's the orderly Authoritative mission that followeth upon that Gift in which respect the exercise of the Gift and the laying on of the hands of the Presbytery are put together 1 Tim. 4.14 even though it seemeth that he had knowledge and Gifts before If it were not thus what a confusion would there be in the Church of Christ more than in any Commonwealth Where it 's not Gifts that constitutes a Magistrate or an Officer but the orderly calling of a person thereunto by such as have Authority which ought also singularly to be observed here And the Lord hath appointed this not only for the publick order of His house which is exceedingly prised by Him but also for the particular clearing of the person that is to be designed Thus I conceive a person that is at some doubt about his Gift and possibly thinking it fit to edifie yet upon supposition that it be found otherwise by these to whom the Spirits or Gifts ought to be subjected he may have peace in abstaining what ever his own thoughts be because the Lord hath not made these his rule Hence also on the other hand some who may esteem their Gift unfit for edifying of the Church yet if it be found otherwise by these whose place leads them to decide and whose conscience will make them tender in it they ought and may with peace yeeld whereas if there were no Authoritative trial what a torture would it be to some to have the weight wholly lying on themselves and what a door would be open to the most self-confident persons on the other hand Yea were it not thus there would be no need of the trial of Gifts enjoyned 1 Cor. 14.29 31. which being in extraordinary gifted Prophets it 's much more to be respected in ordinary Ministers neither were there use for so many precepts to try and so many characters how to discern them that are fitted for or called to the Ministery whereof to be apt to teach is a main one if there were not weight to be laid on the probation and determination of a Presbyterie who are to count to God for their decision in such a case and are not left to indifferencie or arbitrarinesse therein 3. For a mans peace beside the former two singlenesse in himself is necessary without which both the former two will not sustain him against a challenge except there be a testimonie here that conscience to duty and obedience to Gods Call made him yeeld to it that Gods glory and promoving of the Work of the edifying of Christs Body was his end and that his taking up of Christs mind to be calling him to follow this Call was his motive that made him betake himself to this Calling and not to another and that upon deliberation and search made to discern the mind of God Where these three concurr to wit a Gift and that orderly approven with the hearts yeelding to the Call upon that account to do Christ service in that more than in an other station because it apprehends him to call to that imployment and not to another we conceive there is good ground of peace so as there cannot be a torturing challenge upon this occasion for although men intrusted to try are not infallible in discerning of Gifts yet when use is made of this way as Christs Ordinance for attaining satisfaction in this matter of a Call it 's not like that His Ordinance will be a snare to any and if triers of Gifts should mistake yet may it be expected that either the Lord will discover it timously some other way to the person concerned or graciously some other way pity him who did yeeld only out of respect to his Call as it was supposed by him And who knoweth also but Gifts may follow by Gods blessing upon Labours when He so clears a Call if the Question only be there As one may have peace in a Magistracie when singly it 's imbraced out of the conscience of Gods Call although it may be they who had hand in his election did unfitly make choice of such a person And though this singlenesse be not simply necessary to the being of a Call for there may be a Call without it as in Iudas yet it 's simply necessary for the mans peace that accepts it 4. We take in here the considerations of Gods providence and the concurrence of His dispensations which though they will not determine a Call simply nor make a thing lawfull to one which is not in it self lawfull yet in positive duties they may do
these Gifts are seing as the impulse hath alway the Gifts with it so we may gather the impulse from the Gifts 2. We say that where other things concur not no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply upon the grounds formerly given yet 3. A distinct native sanctifying impulse may be a Call to use means and to wait on in Gods way for attaining of fitnesse in a submissive manner seeking rather to know what God intends than as being absolutely determined in respect of the end 4. Although Gifts singlenesse of heart and an impulse concur together yet will not these constitute a Minister though they may evidence a Call to the Ministery and warrand one to step in when a door is opened to them because neither of these do include an Authoritative Commission for him to treat although they do put him in a capacity to be sent as an Ambassador of Christ when he shall be Authorized Hence it is that in the case of Deacons Act. 6. who are by Gifts fitted for their Office and of Bishops Tit 1.7.8 and 9. who are in the respects there set down to be found qualified for their imployment yet is the Authoritative ordaining of both mentioned as that which did constitute them Officers in these respective stations Lastly we say that yet this impulse when all concur with it may have its own cumulative weight for the strengthning of one that hath it to the undertaking of this Charge when the Lord in His ordinary way opens the door unto him To shut up this part of the discourse we conceive that it were usefull to the Church and conducing exceedingly for the clearing of Entrants to the Ministery that there were some choice and way of tryall both of such as might be presently found fit to enter the Ministery and also of others that might be advised to study in reference thereunto and that it might not be left unto men themselves alone whether they will offer themselves to tryall in reference to that Charge or not For so many may and no question do smother good Gifts which might be usefull thereby prejudging the Church thereof who by this grave convincing and ere it fail Authoritative way might be brought forth and would more easily be made to yeeld thereunto when the burthen thereof were not wholly left on themselves whereas now partly from shame and modesty partly from custome and undervaluing of the Ministery none ordinarily who otherwise have a temporall being or any place do betake themselves to this Calling and it 's hard to say that either none such are gifted for it or that such Gifts should be lost And by this on the other side we suppose that many who do now design themselves to the Ministery because none but such as take that way are called thereto would be ashamed to thrust forth themselves and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers whereas now she is almost confined in her choice to a number that give themselves or at most are designed by their Parents or possibly constrained by necessity to follow such a study It 's true this way the Lord may provide His House and may so engage those whom He minds to make use of yet certainly it looks not so like in an ordinary way for attaining of edification as the other and considering that the Church as such is one body and so ought to make use of every member and any member as may most conduce for the good of the whole body There is no question but the Church might call a member upon supposition of his qualifications to tryall and being found conform to what was supposed might appoint him to the Ministery and that member ought to yeeld to both from that duty that lyeth on every member in reference to the whole body which is to be preferred to any particular member's interest and this without respect to mens outward condition or place providing their being imployed in this station may be more usefull to the Church and the edification of Christs Body than their being imployed in no Calling at all or in any other Calling This being also to be granted that some men may be so usefull in and fit for publick civill Callings as that thereby the Church may be benefited so far that it will not be meet in every case and in every person to use this power yet such extraordinary cases being laid aside no doubt ordinarily it were usefull And seing all Incorporations and Commonwealths have this liberty to call and imploy their members without respect to their own inclinations so as it may be most behovefull for the good of the Body this which nature teacheth and experience hath confirmed in them cannot be denied to the Church which is a Body and hath its own policy given to it by Jesus Christ for the building up of it self This way is also agreeable to Scripture and to the practice of the Primitive times none can say that the Church did not choose her Elders and Deacons and other Officers out of all her members indâ—fferently as she thought fit Act. 6. seven men fitly qualified are to be looked out amongst all the People so in Pauls practice through the Acts and in his directions to Timothy and Titus such only are not to be chosen who offer themselves to it but indifferently such as may be best qualified are to be enquired for and when found what ever they be to be called and ordained to the Ministery By all which it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery and also that shuning or repining to enter the Ministery in any person found qualified for it and thus called to it hath never been supposed as allowable by the Apostles but it was looked upon as a duty for those that were so called to obey as it was the duty of others to enquire for such To this also may that exhortation of Peter relate 1 Epist. 5. Chap. and 2. vers Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly c. whereby it would seem that he is pressing obedience from those that were called that willingly they should undertake the oversight of Gods flock Which words if well considered would pinch exceedingly a tender Conscience of any man if a Call were thus pressed upon him And indeed if it were at mens option arbitrarily to refuse such a Call the directions that are given to People and Ministers for searching out calling and ordaining such were to no purpose for thus they might all be frustrated We do not say this to prejudge the laudable way of training up Students in reference to this end it seemeth that even amongst the Iews these who were to teach the People were numerous and as it were in Colledges trained up with the
the Body so may we conclude that men called to it may write for the edification of the Church although they be not gifted with infallibility in their writing 2. We gather from this that none should take on them to write any thing as the Lords mind for the edification of the Church without a Call to it I mean not an extraordinary Call as Iohn had but this I mean that as there is an ordinary Call needfull to the Preaching of the Gospel and we may conclude from Gods extraordinary way of calling the Apostles to Preach the necessity of an ordinary Call So in the generall that same consequence will hold in respect of writing for such an end And if we look through the Scripture we will find a Call for Writing as well as for Preaching and readily he who was called to the first was also called to the second as being a Prophet of the Lord. Though this particular we do not absolutely and simply presse seing men may be called to write and not be fitted to Preach yet I conceive Solomon is called the Preacher from his writing And to warrand writing we would conceive so much to be necessary as may 1. Satisfie the man himself as to his being called to such an eminent duty by God and therefore there must be somewhat to hold out to Him that it's Gods mind he should undertake such a task 2. That men walk not by their own satisfaction alone but that there may be so much as to convince others that God put them on that work and therefore though we would not presse an authoritative mission to write as to Preach yet considering that Iohn's warrand to write is also a warrand to others to make use of it and that people would have a warrand for making use of writings as well as a man for his writing There is some orderly thing necessary as to point out to the man his duty in writing for his peace so also to point out to others their duty in use-making of it So that neither any that pleaseth may write but he would give some reason beside his pleasure nor would every one use the writings of all as they please Reason 1. A Call is necessary for every thing and men in lawfull duties are to walk by it otherwise all lawfull duties would lye upon all men as their calling or be at their pleasure which stands not with Gods putting the task even of particulars into mens hands 2. To write of the holy things of God is to take on us to tell what God thinks and what is His will which is a most concerning thing especially to do it solemnly in writ lest it prove at least a taking of Gods Name in vain when without a Call we do it 3. This may clear it That neither publick Preaching nor private edification by word can be discharged rightly but when men walk according to Gods Call in these which is also necessary in writing 4. There is no promise to be guided in it or of successe to it without some clearnesse of a Call to it and so it cannot be comfortably undertaken nor prosecuted 5. All the Saints had their Call to write who took that way hence some Apostles have writen others not some Saints have recorded their case others not The reason of this difference is because some were called to write and others otherwise imployed else we must say they failed who wrote not Neither will it simply warrand one that he writes truththere was doubtlesse truth in the Preaching of the Sons of Thunder and also of the Son of consolation yet God thought it not good to call them all to write And experience hath often made this truth out that many have taken on them to write whose writings have been exceeding hurtfull to the Church so that had all men walked by a Call in writing there had been fewer errours at least they had not come unto such an height and the Church would have been free of many subtile Disputations that have more prejudged than advanced Godlinesse in it As therefore some may fail in not writing when they are called to it so others may in going about it whiles they are not called to it If we might enquire in the generall for particulars cannot be pitched on what may evidence a Call to write We shall shew 1. What is not needfull 2. What will not satisfie and be sufficient And 3. What is needfull and may be satisfying 1. An extraordinary Call by revelation or immediate impulse of the Spirit such as Iohn and the Apostles had is not needfull It might make a Writer as well as a Preacher to be suspected if they should pretend to any such Call 2. We think not an authoritative mission in the person who is writer simply needfull One may be fitted to edifie by writing whose Gifts lead not to edifie by Preaching yet ought not the Church to be frustrate of the benefit of his Gift 3. We think not a pressing inclination simply necessary seing often inclination thwarts with duty and mens modesty lazinesse or other respects may much divert the inclination as in Moses Ieremiah and others when called to Gods Work 4. We think it not necessary that there be any singular or extraordinary measure of Gifts beyond others Some may be called to write by particular providences when others of more understanding may be spared even as some may be called to Preach and others of more learning and ability are passed by On the contrary It will not be sufficient to evidence a Call to write 1. To have an inclination 2. To have Gifts Or 3. To be found in truth Nor 4. To have a good meaning and end These will not serve in other duties and so neither in this without respect had to the particulars after mentioned That a man therefore may have peace as to his undertaking we conceive there is a concurrance of several things needful to be observed As 1. There is a necessity of a single end to wit Gods glory others edification and in part may come in his own exoneration as to such a duty It 's not self-seeking nor getting of a name nor strengthening such a particular party or opinion that will give one peace in this matter 2. It is necessary not only that the thing be truth but that it be edifying profitable and pertinent at such a time Gods Call to any thing doth ever time it and tryst it well as most subservient to the scope of edification Hence that which is Error or impertinent can never plead a Call in writing more than in preaching yea we conceive the writing of many light frothie subjects or of speculative janglings and contentions about words is exceedingly contrary to edification which ought to be the end and also the rule of our practice in writing 3. Besides these there are circumstances in the concurrence of providences trysting together in reference to the person writing to the subject
persevere So then their labour as it was spoken of before points at their painfulnesse and here it respects their singlenesse that it was not in a way of self-seeking but for His Names sake 2. That it was constant and continuing they were carried on without interruption in prosecuting their zealous intention If it be asked here how such as call themselves Apostles or do count themselves not subject to the Discipline of a particular Church as these who pretended to be Apostles behoved to do can be orderly proceeded against by Church triall and censure especially of a particular Church Answ. 1. There is no Apostle nor Angel in the preaching of the Gospel that is altogether above triall they are as such above erring in Doctrine yet may and should their Doctrine be tried according to the Word Act. 17.11 Gal. 1.8 Because even Apostles are but Ambassadors and are not Lords over the Faith of Gods People but helpers of their joy 2 Cor. 5.20 1 Pet. 5.3 c. Secondly Apostles in the guiding of a constitute Church oftentimes used not their extraordinary Authority as acting by themselves by vertue of their infallibility but joyntly with others in an ordinary way clearing and confirming their Doctrine and practices from Scripture and Gods Call warranting them in that particular as appears by Peters apologie Act. 11. and Paul with the rest of the Apostles their proceeding Act. 15. In which two respects it 's suteable for Believers to try the Spirits 1 Ioh. 4.1 Thirdly We say that no presumptuous title assumed by ones self nor any irregular walking as belonging to no Church or not to such and such a particular Church can exempt any member of the Catholick Church from triall and if need require from censure of the particular Church where such person or persons shall reside which we shall confirme from these reasons 1. Not from triall because in so far the Doctrine and practices of the Apostles themselves who were not fixed members of any particular Congregation for their Membership and their Office behoved to be of equall extent were subject to tryall that it might be known whether they were of God or not as is said Yea 2. Neither from censure supposing it possible that they should erre and them actually to have erred as we may see by Pauls supposition Gal. 1.8 If I preach another Gospel c. and also by Pauls open rebuking of Peter when he was to be blamed Gal. 2.14 3. This same practice may confirme it the Church rulers of Ephesus were not scared by that title nor yet by their not having Membership among them as it seemes such could not have being readily strangers and thereby having the greater accesse to give out themselves for the thing they were not yet they went on to try and censure which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification and for preserving the Church committed to them from infection which would seem to be defective if men had liberty under the former pretexts to vent errour and commit scandalous practices for the ensnaring of others in Churches whereof they were not properly members and though it might be said that simply such persons were not under the triall and censure of such a Church yet eatenus and in that respect as it 's necessary for the good of that Church to have these persons tried and censured they do fall under their authority and warrantably it 's put forth for putting some note on them for the preventing and removing of offences from the People 5. It may be confirmed from the unity of the Catholick Church visible by which any member thereof if no particular thing impede may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church though he be no particular member thereof and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church where he shall fall to be seing that claiming the priviledges of a Church and submission to the Ordinances thereof are in themselves reciprocall and though some profane wretch renounce his own priviledge yet that makes not the Church to losse hers but so long as he continues a member of the Catholick visible Church as long is he under censures of the Church which are put forth in particular Congregations 6. It may be confirmed from the absurdities that otherwise would follow As 1. There might be a scandalous member of the Catholick visible Church who could not be reached by Church-censure 2. One Christian might offend and stumble another and telling to the Church would be no remedy to it Mat. 18. if no particular Church had power over such a one which is contrary to Christs scope 3. A door would be opened to a loose liberty within Christs House for in such a case men could neither be censured nor cast out of the Church nor in any Ecclesiasticall way be compelled to take on Church-membership or live regularly in the Church by this there might be some Christians sick and needing this cure of Discipline to whom it could not be applyed by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism All which are absurd Observe 1. Christ would have us alwayes walking in the sense of His Omniscience which makes him begin all these Epistles with this I know thy works a profitable but a difficult Truth to be believed by Christians 2. Christ is an unprejudged witnesse and should be esteemed so by His Church He beareth testimony unto them as He taketh notice of their good as well as their evill 3. Such as Christ never called may take on them highest titles in the Church pretend confidently to a most immediate Call carry fair and gain respect and have some gifts for that end as it seemeth these had who called themselves Apostles 4. That diligence in duty and difficulty in the performance of it often go together to do and to bear are often joyned two things that in our resolution and practice we would not sunder and if it were believed we would not scare at the very shadow of suffering in or following upon our duty as we do 5. Patience in suffering and impatience against corruptions and corrupt men can well stand together This people is said to bear and suffer and yet it 's said they could not bear the reason is because their patient suffering or bearing in the one word relates to their enduring of crosses and their not bearing or suffering in the other word relates to corrupt men and their zeal against them It were a good thing to knit these two together not to let our zeal wear away our patience nor our patience prejudge our zeal There is a kind of zeal that puts folks alway to do to the end they may shun suffering that is not good and there
matter of Doctrine as the commendation preceding clears Nor 2. is it necessary here to be understood principally of a decay of love in the habit it self but in the exercise and fruits thereof as is clear by the opposition following do the first works which points out the fault reproved to have consisted in the neglect of these which is again removed by the performing of them though we think there is a suitablnesse between the habit and its fruits as it is with the one so is it with the other and few acts and fruits do evidence the habit thereof to be cold and languishing 3. Neither do we understand here by falling from their first love a total falling from fruits but comparatively a falling from some former acts and degrees or their vigorous manner of acting from love as they had wont formerly to do called first love here and afterwards first works By comparing then this reproof with the commendation we conceive it doth include these three 1. A falling from those duties wherein especially true love to God and charity to others consisted that is they were much in outward reformation profession and zeal that way but wanting inwardly heart-burning love and affection to God and so in some measure were hypocritical in that their love within was not answerable to their profession without but were more taken up in external fruits than in the inward exercise of love in so far agreeing with the Pharisees in that fault reproved Luk. 11.42 Ye tithe mint c. but passe over judgement and the love of God 2. As it looks to others it may say though there was zeal in the external Worship of God yet there was great defect of that love sympathie and affection of one of them with and to another that should be this being ordinary that love inflamed to God-ward and love one to another go together and therefore as it importeth they had fallen from their former warm impressions of love to God so also from their kindly affection one to another and had fallen in part to be more in Sacrifice and externals of Worship than in Mercy and love one to another Hos. 6.7 and Matth. 12.7 The third is a decay of love in the manner of doing duties so that though they continued in the practice of former duties towards God and towards others yet in respect of love to God as the principle acting them in such duties or affections towards others they had much decayed and therefore may be charged to have fallen from their first love though they continued in the externall performances because the former native vigour and life in those duties was decayed Whence we may gather that there may be many things commendable in a Church or in a person and yet there may be a secret quarrel between Christ and them as Psal. 78. vers 34 35 36. compared together do shew yea that there may be many things right in a Believer in respect of externals and yet a dissatisfaction to Jesus Christ in their secret condition That this Angel and many of these written to in this Church were Believers this reproof clears which supposeth them once to have had love that they have many things commendable the former verse is clear to wit pure profession of truth zealous exercise of discipline diligence in doing and labouring patience in suffering honestie in their end for Christs names sake and continuing in all these without fainting yet is there a neverthelesse added which may make hearts to tremble and not to reckon their condition from externall performances and ought to put Believers to it to see how they will free themselves from this part of the challenge 2. Our Lord Jesus doth especially take notice of the love of His people and is much swayed in His commendations and reproofs according as He findeth it in exercise towards Him and towards others 3. Love within may be cold when folks practices without look very hot and upon the matter may be accepted of Christ. 4. Believers often at their first engaging to Christ have their love more warm toward Him and towards others than afterward it will be or Believers ordinarly slips from that warmnesse of affection that accompanieth their entry and becometh more cold in their affections towards God and towards others the first love continueth not 5. Backsliding and declining from what folk have been either in profession or practice is and will be a special article of Christs charge Hence is it that hold fast is so frequently repeated in the following Epistles not only to intimate what is our duty but also to evidence how ill the Lord taketh declining when He finds it among His people Heb. 10. vers 38. If any man draw back my soul shall have no pleasure in him 6. Every decay is a falling and huâ—ts the Work of Grace proportionably as grosse commissions do and it 's as impossible for a man to sit up in the exercise of inward Graces and not to hurt them as for a man to fall from a hight and not be wounded Vers. 5. Followeth the direction which our Lord prescribeth as the duty suting their case and the threatning wherewith He backs it The direction hath three steps every one of them making way for another The 1. is Remember from whence thou art fallen that is advert and consider how it is with thee be it was at the beginning that so by reflecting upon themselves and comparing their present condition with what is past they might be brought to take up their own condition In sum it implieth that there had been in them an inadvertencie unto and forgetfulnesse of their own condition for a time which had made them without challenges slip into and continue in that backslidden condition Unto this remembring is opposed which taketh in not only a simple act of memorie but a sensible exercise of the conscience and affections also following upon their reflecting on themselves like the word Ezek. 16.61 Thou shalt remember thy Wayes c. The second part of the direction is repent this is the fruit and end of the former relating also to what was past that not only they should look upon their own wayes but that their eye should affect their heart for the upstirring of them in the exercise of Repentance which includeth these two 1. A kindly indignation against their sin and against themselves for their sin so as in some part they avenge God of themselves in the judging and censuring of themselves in the behalf of God as it is in 2 Cor. 7.11 2. It taketh in an inward and outward change of their way for the time to come which is ever a fruit of true Repentance when the party is brought not only to confesse but to forsake their sin as the words following clear in the third direction which is do the first works This relateth unto the time to come that is that what once they had been at in the performance of
such Societies and exclude others from them though possibly it may be done unjustly yet was it ever heard of that a Magistrate might priviledge any with the priviledges of Church-membership or by his Authority un-Church any The paralel therefore cannot be universall in these 3. All other Societies as such are parts of a Commonwealth and together make up the body and therefore in reason ought to be subordinate to the common Government but the Church as a Church is no essentiall or integrall part of a Commonwealth there is therefore not the like reason for their subordination If any should yet except and say that an Authority may be immediately from God and not derived and yet be by Him appointed to be subordinate to the civill Magistrate as is instanced in that Power that a Husband hath over the Wife or a Parent over his Children We Answer 1. That it may be questioned if a Parent as a Parent be subordinated to the Magistrate although as a man and member of the Commonwealth he be for he may command his Children without any Authority from him yea contrary to the commands of Magistrates and in some cases warrantably suppose in their Marrying adhering to the truth of God c. neither can the Magistrate increase or diminish their power although they may strengthen them or marr them actually in the exercise thereof yea suppose a Parent to incline to match Son or Daughter in a way that is not sinfull or inconvenient and for this end to command them to give obedience and again suppose the Magistrate to command them otherwayes to match The Magistrat's command here will not loose the Childe from the Parents Authority because although both Parent and Child be the Magistrat's subjects yet their obedience is called for in reference to these things that belong to a Magistrate only Hence that case of a Magistrat's requiring one thing and a Parents commanding of another to the same Child is by Divines solved by this distinction That in things belonging to the Magistrat's command the Child ought to be obedient to him in what concerns the duty of a subject but in things that concern the duty of a Son properly he is to be obedient to the Father whatever the Magistrate command which sheweth that simply the commands of a Father as a Father are not subordinate to the Magistrate and so that in reference to some persons there may be two supream Powers upon divers considerations who may command without subordination one to another and yet their Authority be no way inconsistent together 2. We Answer That although the Authority of Fathers and Husbands were subject to the civil Magistrate as such yet can it not weaken this consequence If the Authority of the Church be not derived from the Magistrate Then can it not be subordinate to him for the Authority of Parent Husband c. is personall and naturall that is founded in nature and theâ—efore is derived by nature to Parents Husbands c. And such do not make a body of themselves but are members of another greater body whereas a Church is a Society and Incorporation compleat in it self and as such is not founded on nature but by Gods positive grant and foundation is such and therefore Authority must be immediatly derived to the Church by the same mean to wit of a positive grant by which its being as a Church is derived And can it be instanced that there is any such to wit a compleat Incorporation having immediate power from Christ for the governing of it self and shutting out of corrupt members without any derived power from the civil magistrate who yet are subordinated to his power in the exercise of theirs We grant indeed that the Church considered as subjects and members of the commonwealth are subject to him but it will no way follow that the Authority or Government wherewith she is furnished as a Church is to be subjected to him Neither can this be thought strange that a Church â—udicatory considered as such should be accounted independent as to the civil Magistrate seing we must either say that a Minister in his Ministeriall and Pastorall duty acteth by an Authority immediately from Christ without any dependency on the civil Magistrate which yet readily cannot be admitted in any other case to wit that a person should command without dependence on the Magistrate Or we must say that the Minister preacheth and acteth in his Ministery in the Magistrate's name mediately and by his Authority or by none at all which I suppose none will affirm And what greater inconsistency is it with civil Power to have distinct Authoritative Courts than to have Rulers distinctly and Authoritatively commanding persons especially themselves 3. If we consider the Epistle to Thyatira where much is commended yet there is a notwithstanding and reproof cast in upon this account because thou sufferest that woman Iezebel that calleth her self a Prophetesse to teach and seduce my servants This suffering can be no defect in respect of civil Authority for that was not in their power or is it any defect of any personall or private dutie because none such can imped other persons teaching if willfully they will set themselves to it nor can they be thought defective in thâ—t that are so commended for Faith Charity Works c. and that even in respect of their thriving and growing in their private conditions it must therefore be a suffering of her in so far as by Church Authority she was not censured and restrained that thereby the seducing of Christs servants might be prevented whose edification is the end of this as of all other Ordinances and so consequently the Church of Christ is furnished with power and authority in reference to her own affairs and members 2. This will also be clear by considering these who are primarily in this respect commended and reproved in these Epistles it is not the body of private Christians but the Church-officers as peculiarly distinguished from them so that these threatnings and reproofs do otherwise belong to them than to the Church as we will find in the progresse And there can be no other reason given of this but because these faults were the faults of these that had Authority to right them and did it not which will be more clear afterward when we consider the subject of this power 3. These acts are either acts of private Christians or personall acts of Ministers and Church-officers both which are already overturned by the forementioned reasons Or it must be by some extraordinary act as Peter's smiting of Ananias and Sapphira or it must be the exercise of some ordinary Power and Authority there is no other thing conceivable But none of the first three can be said Not one of the first two for the reasons given not the third Because 1. There is no warrand to look upon these Officers as furnished with that gift nor was it ordinary to the Church and her ordinary Officers such as
in its equity may be convincing for the gaining of its end both on the offending party and others 4. It followeth here that when offences are so circumstantiated in Church-members censures are to proceed against them and they are not to be suffered to enjoy Church-priviledges as if they were not under these offences except they repent of them yea that un-Churching and Excommunication in such cases is an Ordinance of Jesus Christ. 5. Church-officers may be often defective in reference to Discipline as well as to Doctrine which is also a guiltinesse before the Lord as appeareth here 6. Although a Church be defective in the purging out of corrupt members yet that doth not pollute the ordinances to others or necessitate them to separate from them These Churches continue to be Churches and the Ordinances to be Ordinances of Christ although such were continued in communion with them and notwithstanding thereof these who were free of those corruptions are approven and commended by Jesus Christ. And if it were not so that a persons endeavouring in his station to amend such a fault and to have such scandals censured did not exempt him from guiltinesse so as to continue in Church-communion although the plurality of Officers should be short of their dutie in that respect then there might be still separation after separation in infinitum which absurdity the learned Hâ—oker and Norton of New England do presse for the obtaining of submission to their Church censures and keeping of communion with their Churches even upon supposition that the plurality of a Congregation should refuse to shut out some deserving the same Otherwise say they when these did separate upon such a new emergent occasion there behoved to be a new separation and so forth because no Church or men can be expected to be so straight as either not to keep in some injustly or not to suspect that some such are keeped in which also would be a snare to their consciences who judged so and be a cause of separation although it were not so indeed And were this applyed to the defects of Presbyteriall Churches there would be no pressing necessity of separating from them or from communion in any ordinance with them 7. We may see from these Epistles that although exact holinesse be de jure required of all Church-members yet de facto often They are not all exactly such and that therefore the holinesse which is spoken of as essential to visible-Churches or to Membership in them is not rigidly to be extended to a reality therein If this Church of Laodicea wherein nothing is commended but much found-fault with be considered it will be found that this holinesse will not abide a rigid trial yet it cannot be denied but they have what is essential to a visible Church and Membership therein even as her Ministers were Ministers although not answerable to their stations as was said and if what these worthy men Mr. Cotton Norton and Hooker do assent unto in their writings were accordingly adhered to in all practices we conceive there needed not be any great controversie concerning this point The second of these forcited Authors part 1. pag. 20. layeth down the pinch of the difference in these words as he calls it Whether such as walk in a way of profannesse or remain pertinaciously obstinate in some wickednesse though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the tearms of the Gospel to constitute a Church Which Authors also do acknowledge that casting out of a Church is but to proceed upon clear scandals of a grosse nature convincingly made out and no otherwayes part 3. pag. 39. And if there be defect in the executing thereof separation upon that account is disclaimed as is formerly hinted if the Church in Doctrine and administration of Ordinances be pure that is without error The judicious Cobbet of new England hath an excellent saying as he hath many to the Anabaptists against whom he writeth p. 2. cap. 1. sect 11. Better saith he they who have not so peculiar a title thereto be folded up in the Church than that one of such lambs be left out in the wild wildernesse And again cap. 3. sect 3. is full to shew that there was no strictnesse observed in the admission of Professors to Baptism but rather an enquiry of their purpose for the time to come in bidding them bring forth fruits and believe in Him that was to come as from Iohn's example Mat. 3. and Pauls Act. 16. where there is no mention of trying the faith of the housholds of Lydia and the Iaylor who yet were instantly baptized as also were these Pharisees so checked by Iohn Matth. 3. and much more hath he well to this purpose I have but hinted at these things to shew that although there be many questions of Church-discipline yet they are not all of one nature and hazard with all adversaries And the last doth rather concern the constituting of Churches and admission of Members supposed yet to be without than the governing of Churches and inchurched-members in reference to which there is great difference 8. We may see that the sustaining of and submitting unto this Church-power is a necessary and concerning duty and if what is said of Church-power and Government be truth then this submission must follow otherwise there could be no Government nor exercise of Power if those who are called by their stations to be governed were not submissive thereto and if it were the Church-officers duty to try and censure even by cutting off such and such scandalous persons Then it behoved to be their duty to submit and the Churches to acknowledge these sentences as Christs Word is Matth. 18. Let him be to thee as a heathen c. And Heb. 13.17 it is thus expressed obey them that rule over you and submit to them which certainly looks as well to the Authority of Discipline that requireth submission as to the obedience that ought to be given to the Word in Doctrine for this cause Officers are designed by the title Rulers which is often given to civil Governours and the fainting of such soul-overseers is marked as a thing most unprofitable to the people themselves and therefore is the more to be shunned Amongst other batteries against this Ordinance of Discipline this is not the least that is raised against it that it hath no compulsive force if men willingly do not yeeld which indeed tends to place all Authority in strength and force for by that same Argument a strong son rebelling against his father or a people or armie against their Magistrate or General should be exempted from their subjection to them and the Parent Magistrate or General be denuded of their Authority over them because they have not force to compel obedience Authority lyes in Gods appointing of such to rule and such others to obey although some sinfully should invert that order as
Circumcision nor Peter of the Gentiles in an equal manner Hence that Argument may be answered if a Minister be a Minister to more Congregations beside his own Then he must either be a Minister to them as to his own equally and so have common charge of all which were indeed absurd and would constitute him a Catholick Officer or he behoved to be to them a Minister or Officer of some other kind than to his own which were also absurd and would introduce a new kind of office and Officer It 's answered actu primo he is a Minister of the same kind to all the Churches to wit a Minister or Ambassadour of Christ but actu secundo and in respect of special delegation he is peculiarly Minister of that Congregation whereto particularly he is appointed in which respect Paul and Peter are equally and yet not equally Apostles of the same Catholick Church Conclus 5. Notwithstanding of this particular delegation yet is it profitable that a Minister should exerce Ministeriall acts upon occasions warrantably calling for the same in other Churches and when called to it he may do it not only by vertue of his gift but also Authoritatively and by vertue of his Office and Commission as a Minister of Jesus Christ even by that same Authority and Warrand whereby ordinarily he ministers within his own Congregation and they are acts of Ministeriall Authority in the one as well as in the other for Ministers in the Church are not to be looked upon as Majors of severall Towns or Sheriffs of severall Counties who cannot exerce Authority out of their own Bounds but they are to be looked upon as Heraulds of one King having Authority to charge in His Name where ever it be within His Dominions although for the better supply of the Subjects some of them be designed for one corner some of them for another of the Kingdom or they are like Ambassadours Authorized to treat with rebellious Subjects who have each of them Authority to treat and conclude with whosoever shall come in their way although for the better carrying one of that treaty some of them be designed for such a corner and to tryst at such a place and others elsewhere yet all of them being joyntly Ambassadours and any of them warranted if it were possible to treat and conclude with all by vertue of their Power so that the ending of the Capitulation with one of them is equally strong and binding as if it had been closed with another although for eschewing of confusion they met in their treaty severally It is so here every Ambassadour of Christ upon Gods occasionall Call hath warrand to propose the same termes and conclude the treaty with a sinner yea to seal it in any Congregation as well as in his own which may be cleared and confirmed further in these following considerations 1. The Power and Commission which a Minister hath to perform Ministeriall duties he hath it from Christ the Master and Lord of the whole Church and in this respect is the Minister of Christ 1 Cor. 4.1 and His Ambassadour 2 Cor. 5.20 and therefore may his power extend it self to His visible Kingdom he being a Herauld Authorized to proclaim in the Name of that King as far therefore as His Authority as Master doth reach so far may his Ministeriall delegation under Him upon just occasion be extended Indeed were his Authority derived from a particular Church it could be extended no further than it self which is the ground of this mistake But his Authority being derived from Christ the Master though in a mediate way and the Minister being His Ambassadour treating and performing all his acts in His Name There is no ground to deny this Ministeriall Authority of the servant where the Master is acknowledged 2. Consider that the Masters intent in sending Ministers is by them not only to edifie particular Congregations but the whole Bodie as is said A Minister therefore in his acting as a Minister upon such occasions must be as a Minister in them otherwise he were only given as a Minister to that particular Church 3. If his relation to the Catholick Church be principall and his relation to a particular Congregation subordinate to that Then must his Ministeriall Authority in the case foresaid extend it self to others of the visible Church beside that particular Congregation because according to the rule propter quod unumquedgue est talâ— id ipsum est magis tale that is to say if because he is a Minister of the Catholick Church he is therefore capable to be a Minister of a particular Church or if his Authority reacheth to that particular Church because it is a part of the whole Then much more must he have a relation to the whole But the former is true as hath been cleared Ministers are in capacity of taking the Oversight of such and such Congregations because such Congregations are parts of the whole Church and Ministers are appointed to edifie the same and do undertake that particular charge as it is subservient to the generall end of edifying the whole even as Watchmen take the oversight of such a Post because they are Watchmen of the City and their overseeing such a place in particular doth contribute to the good of the whole 4. Their Commission which they have from Christ will suit as well in one Congregation as in another it being indefinit to Preach the Gospel without respect to this or that particular People and it agreeth also with their office and His end seing therefore their Commission in the matter of it is not bounded What warrand is there to bound their Authority as if as Ambassadours they did treat with one People and as private persons with another whereas their Commission in it self is indefinite and by accidentall considerations but appropriated some way to one people more than another For further clearing whereof consider 1. That the Apostles had their bounds in Christian policy asigned to them yet notwithstanding might they Authoritatively as Apostles act anywhere in the Church therefore will not the particular allotting of Congregations for Ministers in a speciall manner confine their Authority within the same It 's true they were Apostles of the Catholick Church and so might use Apostolick power in any part thereof which a Minister cannot do yet proportionally he is a Minister of that same Church as is said and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where for although they did it in an extraordinary way yet Peter had still Apostolick power in reference to the Gentiles and Paul to the Iews when they exercised it So may a Minister have Ministeriall power in Ministeriall acts and may act by vertue thereof when in an ordinary way he is called to it without the bounds of his own Congregation 2. If Apostles might use Apostolick Power and as Apostles act without the
either of their labour or patience simply nor yet comparatively that they laboured more or did suffer more for that which is materially good than they did for any other thing or because their patience was for degree more than their impatience but that there was a peculiar respect to the Lords Name both in their labour and patience If it be asked What this is which beside the moral rectitude of the act must concur for the making of it to be accounted gracious It may be answered in these four First There is a different spiritual principle in the person acting which must actually have influence upon the act and from which the act as gracious proceedeth This in Scripture is called the Spirit Inner-man New-creature c. and is different in its acting from the Old-man and Flesh yea and from the faculties of the soul considered meerly as natural for if we consider an act suppose of love submission under sufferings or such like it is the natural act of the soul as formally elicited by it but if we consider them as gracious acts they do proceed from the Spirit influencing them to say so with a suitablenesse to it self by the co-operation of the Grace of God Secondly There is a difference in respect of the end there is a gracious and spirituall end proposed in performing of such a lawfull thing this is implied here in this that they had the glory of the Name of Jesus before them in their suffering and patience as seeking to pursue that and not to gain credit to themselves Thirdly There concurreth to qualifie a gracious action a spiritual motive inclining the spirituall principle to follow this end which can never be separated from the former and here is clear in the two instances that are in the Text where as respect to Christs Name is the end so love to Christ and zeal to His Glory moveth them and swayeth them to pursue this end by such means as Labouring Patience hating of the Nicolaitans c. and thus to have patience for Christs Names sake is out of respect to Christs Glory to be swayed thereunto Fourthly There is a difference in respect of the formality of the act when not only the thing that is good is yeelded unto upon a good motive but as such it 's yeelded unto or acted that is when the object as so considered is acted upon and so not only is one swayed to patience in suffering from respect to Christs Name but upon this formall consideration they yeeld themselves to it and do it as such So that still there is a reduplication in the act suitable to the end and motive proposed and as the person in the act hath another principle to act by another end proposed to himself and another motive perswading him to it so hath he a different uptaking of the act or object in the act not only as considered in it self as good but as considered in reference to such an end and as such he acts on it As for instance it is laudable and commendable to give to one that is in misery and more laudable to love one that is gracious and to supply his wants yet both these are not sufficient to make the act to be accounted gracious even though the love to them should be most intense and the beneficence large but there must be a concurrence of these four formerly mentioned to wit 1. An inward gracious principle acting otherwise one may be renewed and carry love to another that is gracious and yet if it proceed not from this principle it is not to be accounted sincere gracious love 2. There must be a spirituall single end in their loving of them and giving to them to wit the honouring of Christ in them and their good 3. A spirituall motive to wit the considering of them not only as in strait or as lovely in themselves but as gracious and beloved of Jesus Christ whose command calls for love to them And lastly this is done to them as such when the heart in it's affection closeth with them upon this account that they are beloved of Christ and as being themselves called of God to that dutie Thus Mat. 10. To give to a disciple is one thing but to give to him in the name of a Disciple is another that is to give him upon that account that he is such or as it is Mark 9.41 Because they belong to Christ the former may be often in many naturall men and hath no such promise this cannot be in any but a Believer who only may expect the promised reward This as is to be understood as 1 Cor. 8.7 where some men not only did eat that which was sacrificed but as such a thing and under that formall consideration that is with some conscience of the Idol as the words before carry it and this as maketh it quite another thing So is it to be understood here when we say the object is to be considered as such And in this reduplication we conceive that a main peece of singlenesse and sincerity doth lye when not only we do what is commanded or suffer for what is truth but when we do it as a thing commanded and suffer for it as for His names sake and in some respect it may take-in the two former last differences and so if any shall make the number fewer we shall not debate providing that under any name these be taken-in Hence thirdly We gather also That what ever act is so qualified as in the former is expressed it is a sincere gracious act in whatsoever degree it be so that it be an act of Patience Love Hatred c. proceeding from an inward renewed principle tending to a spirituall end swayed by a supernaturall motive and upon that account acting it cannot be but accounted an act of sincere Patience Love Hatred c. although as to the degree of it it be but like the grain of mustard seed For although the acts themselves even toward such objects may be distinguished from gracious acts yet they cannot be conceived to be so and so qualified in any degree but hoc ipso they must be conceived to be gracious because in so far they are agreeable to the Law and that not only in the matter but in the manner of them And this agreeablnesse to the Law being a proof that one is Sanctified without which no such act could be performed it may be also an evidence of Justification although it be not considered as a condition thereof which is accepted by the Covenant of Grace And although these acts be imperfect in respect of degree yet they cannot be denied to be sincere or perfect in respect of their kind Every act of the new nature in whatsoever degree being like it self and conform to the principle from which it proceedeth even as on the contrary the least motion of the old man is sinfull according to the root from which it flowes for these two cannot be
is offered to him and upon that account according to the tearms of the Covenant to submit to His righteousnesse and rest on Him for attaining of Salvation Likewise in Repentance Pardon and Justification are not knit to any degree of sorrow as was formerly hinted that is that God will account him a penitent whose sorrow for sin doth exceed his delight in it but unto true Repentance which is for its qualifications such is the promise made whosoever râ—pents c. And in this respect Gods Covenant runneth not that He will have grapes bigger than brambles or gold of more weight than the person himself but if they be true grapes growing upon a good tree and not grapes of Sodom or brambles He doth accept of them and saith destroy not for there is a blessing in it though it be like unto the smallest berrie upon the uppermost tops of the boughs and although still He call for perfection in the degree of all as the Covenanters duty And if it be gold and may abide the touchstone and fire and not be consumed He rejects it not of what ever weight it be in the scales as 1 Cor. 3.13 14 and 15. is clear Now gold abideth the fire not as it is in quantity but as it is in kind and for the quality upright and no place is there which doth expresse Gods way of trial more plainly and it hath the promise to the man whose work in any degree will abide the fire though the drosse that is with it which shall be consumed be in the quantity far beyond what is solid Hence we will find in Scripture that such expressions are used as do ever lay the weight of the sincerity of mens acts and place the difference of gracious and sinfull acts in the kind thereof as accounting all of such a kind to be gracious without such respect to its degree as when it is said a tree is known by its fruit Mat. 7. the meaning is not that it is known by fruit of such a bignesse but by their kind so it 's not every tree that bringeth not forth fruit at such a degree but that bringeth not forth good fruit that is of such a kind that is hâ—â—â—n down Mat. 3. A vine is known to be a vine by its grapes of the smallest bignesse yeâ— even by its blossoms Hence so frequently in the Song the Lords trees are differenced by their buddings and blossomings and most tender grapes or first buds which could not be if it were not the kind of fruit that evidenced the difference of trees for men gather not grapes even of the smallest bignesse from thorns nor figs from brambles So all true Believers are said to have the same spirit of faith 2 Cor. 4.13 and the like precious faith 2 Pet. 1.2 Which doth hold forth thiâ— that as all Believers who have faith have the same for kind though not for degree precious so also all these who partake of that faith that is true for its kind must also necessarily be Believers and in Covenant with God of what ever degree it be if it be the same for its qualifications and kind with the former it is precious otherwise even Believers have not the like faith in degree the likenesse then and preciousnesse thereof must be in the kind which no hypocrite can have and it cannot but be accepted by God so true Repentance and worldly sorrow are differenced 2 Cor. 7. not in respect of any degree but in respect of the kind and the one is Worldly and the other is sorrow v. 9. after a Godly manner and v. 11. after a Godly sort which must be because of positive qualifications concurring in it which the other hath not And the instances that are brought to prove their sorrowing after a Godly manner in the wordâ— following do confirm this to wit their carefulnâ—ssâ— zeal c. 1 Pet. 1.22 there is unfained love and else where unfained faith which are differenced from counterfeits in hypocrites as that which hath reality is from that which is only in appearance For although they may have really Historicall faith and a kind of naturall love to God to let these go as supposed yet can they never have justifying faith or real spiritual love or of that kind otherwise it were not fained and could not but be accepted seing what is unfained is ever accepted Now love and faith cannot be called fained simply in these who have truly the same kind of acts of love and faith or yet true acts of some kind they must therefore be in this respect fained that though they be in their own kind true acts of Historicall faith and common love yet in this they are fained that they seem to be of another kind than they are of to wit saving and gracious and therefore common acts in an unrenewed man and saving acts in him that is renewed must differ in kind as that which hath reality and such a being doth differ from its counterfeit and that which is but in shew The same might be followed in all such Scriptures where some practices are differenced from other in respect of positive concurring qualifications as to do with a perfect heart is frequently in the History of the Kings to walk with godly simplicity and sincerity and that as in the sight of God 2 Cor. 1.13 and 2.17 to have zeal qualified according to knowledge and so forth and almost ever when a gracious act is described yea we will find it even in outward duties suppose in the duty of Praying or Preaching that is acceptable Prayer to God which is Praying in the Spirit in the Name of Christ and so forth otherwayes the Gift of Prayer may be where the Grace thereof is not and no intensnesse of the exercise of the common gift can make it without these qualifications to be acceptable c. whereas the least sigh or groan rightly qualified and arising from the right root cannot but be acceptable To come then to say a word to the third thing proposed to wit that this inquiring for the truth of Grace in its kind and not in its degree only and simply but at least in its degree and kind together is no way prejudicial but helpful to the exact and safe search of our selves This seemeth to be the reason that moveth that learned Author who is an eminent batterer down of presumption and a presser of holinesse to place the sinceritie of Grace in this comparative degree that thereby presumptuous hypocrites be not strengthened in their self delusions who may abuse this maxime which saith that the truth of Grace lyeth in the kind and not in the degree thereof for readily do they think they are assured they love God and belieâ—e Him truely c. But there is no ground for fear of that here Therefore 1. We say that this degree being well understood and expressed is indeed necessarily knit with saving Grace so that if any man deliberatly and
in part be brought to believe the generall truths of the Gospel concerning Christ c. and to his own apprehension be perswaded in himself that he hath received him and so carry within himself as if indeed there were ground to expect what is promised in him This is clear also from the many instances of historicall and temporall faith that are recorded in Scripture and in this respect it is said of the temporary Believer That anone he receiveth the word with joy and goeth forth as if all were well Thus Agrippa is by the force of the Word almost perswaded to be a Christian Act. 26.28 And Isai. 48.1 and 2. some are said to call themselves of the holy city and stay themselves on the Lord God of Israel which supposeth an exercise of faith at least in their account and yet it was not done in truth and in righteousnesse In the seventh place we may instance it in the common operations of the spirit on the affections within we have already hinted something of convictions for sin of fear of wrath and destruction of the soul which certainly may sometimes affect many hypocrites also of grief and worldly sorrow which may seaze upon such and in an high degree who yet may have nothing of God in them upon the other side there may be much of it also in respect of the flashes of joy tendernesse and meltings of heart which hypocrites may have at one time either in some publick Ordinances or possibly in secret or otherwise more than at other times and yet there be nothing but the common operations of the spirit such as were in many of Iohns Hearers who for a srason rejoyced in his light Iob. 5.35 and in the temporary Believer as was formerly cited for the Lord that dispenseth the common gifts of the Spirit as He pleaseth doth also dispense of these common effects of the Spirits operation such as liberty fear joy sorrow and the like according to his Soveraign pleasure without respect to the eternall state good or bad of the person on whom He bestoweth them Now seing these things and such like may be where yet sincerity is not what wonder is there that a person be said to have a name by others or be thought to have reality by himself when yet indeed there is nothing but deadnesse Oftentimes men that are ordinarily admirers of themselves and what is in themselves are brought to think highly of themselves and of the sincerity of their own state and that wâ—th great perswasion upon lesse grounds than these that are laid down as we will find in the Epistle to Laodicea If it be asked supposing such things to be What can further be defective to reality Answ. To say no more all these things may be and yet there may be defect in these three which are simply necessary for the differencing of a sincere person from an hypocrite First There may be a want of the new nature and the person not yet be born again as it is Ioh. 3.3 Secondly All these may be and yet the person not be brought really to deny his own righteousnesse and positively to receive Christ offered in the Gospel and to rest upon Him for the attaining of life through His righteousnesse and satisfaction although they may be convinced it is good to do it and although they may think they have done it being blinded by their own pride and although they may some way comfort themselves as if they had done it in this their presumptuous dream yet really it is never done for so they could not but be saved because of the immutable tearms of Gods Covenant which say Whosoever believeth in him shall not perish but have eternal life Thirdly All these things may be when yet there is defect in the nature of the inward duties to say so and in the manner of performing what is outward that is they may be both without the qualifications required to the constituting of sincerity and sincere acts spoken to Chap. 2. So that still these fruits are but fruits of the old tree and flesh and are not brought forth by faith in Jesus Christ without which nothing can be pleasing to God neither is His glory singly aimed at in them c. without which the most glancing fruits will be but rotten before the Lord. Again Secondly considering this Thou hast a name that thou livest and art dead with respect to the Minister it may be enquired 1. What kind of Minister this is who may be said to have a name that he liveth and is dead 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others and in such things as may gain an approbation before men without that which may make him approveable before God To the first we say that in the describing of such a Minister we must 1. look to somethingâ— which he hath that give the ground of his having a name And 2. to something which he hath not the want whereof proveth him to have no more but a name First then A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage Secondly he may have some good measure of gifts and a pleasing quicknesse and dexterity in Preaching and mannaging of other duties that belong to his Calling This gift it seemeth was in many Church-officers at Corinth which made them appear exceeding eminent Thirdly he may have a frequency and accurate formality in the discharge of all duties as bearing forth much diligence and faithfulnesse in the discharge of them with a seeming fervour and earnestnesse It is like that these who preached Christ out of envy Philip. 1.15 wanted not a good measure of this Fourthly he may have a great plausiblnesse and a familiar kind of humanity and discretion to speak so in his conversation with others which often tendeth to gain applause from them as if it were a speciall sign of humility and an evidence of love and respect whereby men oftentimes are engaged to esteem of such a Minister more upon such an account to wit as being particularly friendly to them than for their works sake as the word is 1 Thess. 5.13 It is like that these false Teachers that got such a name as who but they in Corinth and Galatia had much of this way of insinuation and also these mentioned Philip. 1. cannot well be thought to be free in this respect seing they Preached Christ out of envie and strife vers 15. as minding to gain a name thereby beyond Paul Fifthly Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people and seeming countenance and fruit in outward things as in the bearing down of Error the suppressing of grosse scandals and out-breakings and the bringing of his people to some conformity in publick and private duties in which respects his Congregation may be more formal than
understood then they must be understood as then in being as the other Officers that are mentioned and to have had their beginning immediately after Christs Ascension The second plaâ—e is 1 Cor. 12.28 29. where the Apostle speaketh of the Lords instituting Teachers in His Church as distinct from other Officers And what can these Teachers be but such as we account ordinary Ministers their title bearing out their office especially to be in Teaching A third place is Rom. 12.6 7 8. where he that teacheth and he that exhorteth are spoken of and are required to wait upon their Offices and certainly cannot but be understood of ordinary Pastors whose special duty consists in these And considering the Doctors paraphrase upon these verses we conceive that either there he expounds them of such as taught for the time which doth confirm what we said or doth make it a direction to such as afterward might be called to that Office whereby he would insinuate that there was none such in being for the time this is expresly contrary to the letter of the Text which speaketh of exhorting and teaching as present duties of some Officer as well as ruling and shewing mercy c. are spoken of The second ground from Scripture is such places as hold sorth the Apostles to have placed Presbyters in every Church as Act. 14.23 Now it must either be said that there was no Church in the New Testament but Diocesian Churches or we must say that the ordaining Elders in every Church must be understood of ordinary Presbyters or Pastors for it is clear in Scripture that there were many Churches which were not in very considerable Cities as that in Cenchrea Rom. 16.1 which yet cannot be said to want Officers as also these of Iudea and Galatia and can it be said that there was no Church in any Village or part of the Country Beside many Churches are mentioned to be in Corinth 1 Cor. 14.34 and certainly all had Teachers and yet it cannot be thought that they were all Diocesian Bishops they must therefore be understood of ordinary Pastors The third sort of Scriptures are these that speak of many Elders in one City as in Ephesus Act. 20.17 28. and Philippâ— Philip. 1.1 in Ierusalem in Corinth c. where it is clear that beside the extraordinary Officers that were there there were also many ordinary Teachers and Presbyters I know that Author will repell this easily by asserting that all these were Metropolitan Churches and that these other Presbyters were inferiour Bishops and that these Epistles are not to be understood to be directed to these particular Towns which are mentioned only but to all the Countrie whereof these were Metropolitan Cities and Churches But to this we oppose 1. How can that be made to appear from any ground in Scripture where neither the word Metropolitan nor the thing is hard of 2. This maketh two sorts of Prelatical Bishops when yet whatever be understood by Bishops in the Word it is clear they are but of one degree and therefore the same rules for ordination for qualifications trial and ever other thing are indifferently given for all 3. This contrareth the very letter of the Text to say that when he writeth to Philippi or Thessalonica he writeth to all Macedonia c. For the Apostle in his Inscriptions putteth great difference between his writeing to a particular Church or City and his writing to several Churches in a Countrie as by his directions to Corinth Philippi Coloss c. in the one case and his directions not to any Church in a particular Town but to the Churches in Galatia and to all the Hebrews in the other case is clear which is done to shew that the one respecteth a particular Town and the Christians in it and the other the Christians in a whole Countrie And certainly if we will mark how he distinguisheth Thessalonica from Macedonia and Achaia 1 Thes. 1.7 and how Coloss. 4.16 he commandeth to read that Epistle in the Church of the Laodiceans which yet was not far from this Town it will appear that he understood the particular Churches which were named Yet it is clear that there were moe Bishops in Philippi and moe Ministers in Thessalonica as 1 Epist. chap. 5. vers 12. Now to put his glosse upon the words in that place saith he Thessalonica was a Metropolis and all the Christian Churches and Bishops in Macedonia were written unto when Thessalonica was written unto How then shall vers 7 and 8. of the first Chapter be paraphrased so that ye were examples to all that believe in Macedonia and Achaia This would be the meaning ye Christians of Macedonia are examples to all the Christians of Macedonia which were absurd Yea himself doth paraphrase it thus and this in so eminent a manner that your example had an happy influence raised an emulation in all the Christians of the other Cities in Macedonia c. whereby it appeareth that the Church of the Thessalonians is to be understood of the Christians of that particular City and that as distinct from other particular Cities in Macedonia Lastly There are diverse Ministers of Coloss for Colos. 4.12 Epaphras is mentioned as one of their number who certainly was a Preacher and again vers 17. Archippus is spoken of And if there were not plurality of Ministers in one place What can be understood by these that are spoken of Philip. 4.15 c. who Preach Christ some sincerely and some out of envie These it seemeth were all in Rome and yet it will be hard to say that they were all Bishops in the sense pleaded-for A fourth sort of Scriptures are these that give Directions and Rules for the calling and trying of the qualifications of Bishops and Presbyters c. Now if these same Directions warrand to call and ordain Ministers in all after-times and if the same Rules that are given in the Epistles to Timothie and Titus ought now to be observed and the same qualifications to be enquired for in ordinary Ministers c. by vertue of these Rules Then it will follow that Presbyters in these places are to be understood of ordinary Ministers But the former is true except we will denie that any Directions are given at all for trying and ordaining Ministers in the Scripture Beside the Apostles scope in laying down these Rules is to direct Officers how to walk in the admission of all others unto the end of the world A fourth consideration which we propose is that this denial of Preaching-presbyters is contrary to reason and is founded upon false suppositions For it supponeth 1. the number of Christians to have been few 2. That an office may be afterward instituted in the Church which was not instituted in the Apostles dayes Now let it be considered in reason 1. If the Christians who were so numerous in many places as in Ierusalem Ephesus Corinth Antioch c. can be supposed to have been fed sufficiently by one Bishop it
is overwhelmed with controversies already it is not fit to contend for words seing there is some agreement in the nature of Faith and in the necessity of works and we are sure where both these are there can be no hazard yet if under this new model an other matter be comprehended than formerly hath been intended by other expressions in the writtings of others it cannot be so easily approven lest we should condemn the generation of Gods People who have gone before us laying by therefore prejudice and contention for words we shall a little so farr as our scope permitteth enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousnesse in the Covenant of Grace and what may be said of works In reference to which we would premit 1. That this way of Covenanting is borrowed from the practice of man with man to set forth somewhat of a spiritual nature betwixt God and man for which end the similitudes of Covenanting Marrying Treating Accusing Iustifying c. are borrowed as hath been said 2. That though all mutual Covenants have their conditions yet are they to be distinguished because sometimes the Covenant is such as entering into it intitleth to the benefits comprehended in it as in a Marriage-covenant entry thereunto intitleth the Wife unto the Husband and all that is his sometimes again the relation must not only be entered but all the terms thereof actually performed before there be a right to the thing promised thus is the covenant betwixt a Master and a Servant for though the Servant be the Masters Servant at the first instant of the agreement yet hath he not a right to the covenanted hire till he hath performed the service and accomplished his Term in the first of these Covenants that which entereth one in that relation is the condition not so in the second 3. Hence we may distinguish the condition of a Covenant sometimes it is taken materially to say so and more largely to wit for all the duties that are required of one in that relation and so a Wifes dutifulnesse to her Husband after Marriage and an adopted Sons dutifulnesse to his Father after adoption c. may be called conditions of the Marriage-covenant and of adoption sometimes again a condition is taken more strictly and to say so formally that is for such a thing as maketh up the relation and entitles one to and instates him in the priviledges Covenanted So formall consenting in Marriage is the condition and a Sons actuall accepting of the offered adoption and engaging himself to be dutifull do enstate him in the priviledge of a Son although he hath not yet actually performed all that he is engaged unto and in this respect the actuall performing of some duties is rather the duty of one in such a relation than the condition required to the up-making of it 4. There is a difference betwixt these priviledges and benefits of a Covenant that flow from it as such and to all in such a relation thus all wifes as such have interest in their Husbands all adopted Children in their Parents what ever years they be of c. and these benefits and priviledges of a Covenant which are but conditionally promised even to these within such relations and require more than being in Covenant as although a Wife cannot but have interest in her Husband as she is a Wife yet can she not plead the Dowry covenanted except she continue a faithfull Wife for if she fail in the essentials of the covenant she may be diâ—orced or an adopted Son cannot plead actuall possession of the inheritance though â—e be a Son till the term come that is appointed by the Father or he perform something called-for in the right of adoption which is insinuated also Gal. 4.1 2 c. Now to apply this we may some-way see in whâ—â— sense works may be called the condition of the Covenant of Grace and in what sense Faith only 1. If we take the condition largely and materially for what is called-for from one in Covenant so works may be called the condition of the Covenant even as a Wife or Soâ— their performing of conjugall and filiall duties to the Husband or Parent may be called conditions of Marriage and adoption yet if we consider the condition of the Covenant of Grace strictly and formally as that which doth actually interest one in or entitle him unto Christs Righteousnesse and maketh him a Son that is Faith properly taken as it doth unite with Christ Ioh. 1.12 because it is impossible to conceive one to believe in Christ but he must be conceived to have title to him as a Wife hath to her Husband or a Son hath to his Father And so he cannot be conceived to be a Believer but he must be justified because to have interest in Christ and His Righteousnesse cannot be seperated from Justification 2. We say if we look to such priviledges of the Covenant of Grace as presuppose something beside being in Covenant to anteced as for example entering into life admission unto Glory and the like in that respect works and holinesse may be called the condition of Salvation because that is not actually attained without these even as a Wifes dutifulnesse may be called the condition of her obtaining her Dowry yet neither is this properly a condition of Marriage nor the other of Covenanting with God but if we look to the priviledges which follow the Covenant immediately and do agree to a Covenanter as such as to be justified adopted c. in that respect not works but Faith is to be called the condition of the Covenant and of Justification because by Faith they are enstated into that Covenant and so in these priviledges that agree to a Covenanter as such Hence 3. We may see that when we speak of the Covenant of Grace and its condition it is not to be compared with every covenant amongst men indifferently as suppose to that agreement that is betwixt a Master and a Servant and a Husband-man and his Labourer for his hire which presupposeth working and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement but it is like a Marriage-covenant or free adoption which doth indeed inferr duties to follow in the respects foresaid and doth imply an engagement to perform them but doth not-presuppose the actuall performance thereof before any right can be pleaded by such relations but only consenting and engaging to the same Hence in Scripture the Covenant of works is compared to that Covenant which is betwixt Masters and Servants and the Husband-man and his hired Labourers c. and the reward is called debt or hire not because of any merit or condignity in the works which cannot be pleaded even in Adams case but because the performance of the duties of holinesse and obedience was necessarily presupposed to the having right to the great priviledges contained in that Covenant for though
Adam was in Covenant with God at first yet could he not claim life by vertue thereof till he had continued in the obedience of the Commands and actually performed the same as Servants must do before they can plead for their hire Again the Covenant of Grace is compared to free adoption or a mans entitleing of a stranger to his inheritance upon condition of his receiving that and to Marriage betwixt Man and Wife which is frequent in Scripture not because the Covenant of Grace requireth not holinesse and works but because it doth not require them actually to prâ—â—ede a persons title to all the priviledges covenanted and doth freely entitle him to the same upon his entry therein as a Wife is entitled to what is the Husbands upon her Marriage with him although afterward she be to perform the duties of that relation rather as duties called-for by it than as conditions of it Hence we may call the Covenant of works a servile-covenant and the Covenant of Grace a filial or conjugall Covenant and therefore although holy duties be required in both yet there is difference and the one is of works and the other of Grace Neither is it the difference that works in the one were meritoâ—ious and in the other not for there is proper merit in neither nor is the difference to be placed in this that the one requireth works perfectly holy as the condition thereof and the other Evangelick works not perfectly holy because so there were not the same law for ordering of holy duties to us which they had noâ— that same absolute patern of holinesse for our copy to wit Gods holinesse calling us to be holy as He is holy nor were defects in reference to our perfect holinesse sinfull under the Covenant of Grace if perfection were not required therein all which are false besides that so it were sâ—ill of works But the difference lieth in this that our working is not to be the ground of our right to the inheritance nor actually to precede our right as in the Covenant of Works it was necessary but believing and consenting only This difference betwixt the Covenant of Works and of Grace may be conceived thus Suppose a debtor being sued for his own debt should either plead no debt or that he had paid it or would pay it this is the Covenant of Works Again that of Grace is as a debtor acknowledging debt but being unable to pay pleadeth only the cautioners payment and expecteth to be absolved upon that account and not as if by a cautioners interveening he had all the debt forgiven him to so much or had a new bargain given him for a peny yearly or a pepper-corn in the place of a thousand talents and in a word somuch down or that for gold ure of gold should be accepted For so 1. some would have their peny more weighty than others and thereby be more justified than others or at least have a better ground to be justified upon 2. It would be still the same kind of condition and so the same Covenant in kind mâ—jus minâ—s 〈◊〉 variant speciem for paying of one bushell for an hundred chalders still saith it is victual-rent although it be of Grace that it is so little and indeed so the first Covenant might be called of Grace because the good promised were so far beyond the rent required and so it were but as a man that did at first require a talent for that which were worth much more and should afterward alter and require only a shekel 3. It cannot be so for the sinners charge is not that he wants his peny or pepper-corn but that he hath broken the Law his righteousnesse therefore must be such as doth meet that charge as Rom. 8.34 and so it must be such a righteousnesse as must stand before Justice and be equipollent at least to his own fulfilling the Law or his having satisfied the penalty thereof 4. When the Apostle opposeth the righteousnesse of the Law and Gospel he opposeth not as it were a thousand talents to a peny or one sort of works to an other but the righteousnesse of Christ or to be found in Him to all kind of works whatsoever Phil. 3.9 2 Cor. 5.21 Gal. 3. c. and to have the righteousnesse of Faith and the righteousnesse of Christ and the righteousnesse by Faith are ever one and the same and are still opposed to Works From this also it doth appear that Covenanting doth in order of nature precede Justification because by Covenanting and being in Covenant we come to have a right thereto as to a promise of the Covenant as the accepting of an offered pardon doth go before ouâ— having actuall riâ—ht to the following priviledges or a womans consent before her actuall claim to the Husbands goods though the one is not supposed to be without the other even as the breach of Covenant doth precede our being liable to condemnation by the Law Hence also we may someway gather that there may be some formall different consideration of the condition of Justification from the condition of the Covenant for Justification being a legall judiciall act it must presuppose such a condition as may be a ground in Justice to absolve a sinner and therefore in this Christs satisfaction as presented and pleaded must be the only ground for it is with respect to that only by which a sinner can be justified and this is to be found in Christ Phil. 3.9 Covenanting again being a mutuall deed wherein the Lord condescendeth to make a free offer and to admit in Covenant upon condition of receiving the condition here must be that which entiâ—eth to that thing offered and entereth the person within the bond of the Covenant which must be Faith Hence these two acts of Faith whereby it is defined may be thus conceived 1. It receiveth Christ and so it entereth into and closeth with the Covenant and getteth instantly a title to what is contained therein 2. It resâ—eth on him which must be judicially understood as oâ—â— resteth on a relevant defence and therefore pleadeth it as it is said Rom. 2. that the Iews rested on the Law which was to expect Justification by it and so to rest on the righteousnesse thereof in which sense we now rest by Faith on Christs Righteousnesse this supposeth one to be in Him and in the Covenant and it looketh as such to Justification and in respect of its manner of acting immediately on Christ our Righteousnesse it may well be called the instrumentall cause of our Justification Thus suppose a sinner to be lying under Gods curse and suppose the Mediator to have satisfied and a Proclamation to be made that whatsoever sinner liable to the curse for sin will accept of Christs Righteousnesse and rest thereon he shall be justified 1. A sinner is induced to receive that offer which is done by consenting and submiting to that way of obtaining righteousnesse this is the closing with the Covenant
Repentance and Pardon is more peremptorily enforced as Luke 13.2 3. Except ye repent ye shall all likewise perish than which nothing can be more clear and Prov. 28.13 He that covereth sin shall not prosper but he that confesseth and forsaketh which is upon the matter all one with Repentance shall find mercy 3. It is confirmed from such places as ground the cause of peoples ruine upon their not repenting as in Levit. 26. Amos 4. Ezek. 18. Raâ—el 16 c. and many such places is clear where this they repented not is given as the cause of Gods continued quarrell against them All these considerations we will find in these Epistles where the Lord doth not only require the exercise of Repentance by command but doth threaten judgement except Repentance prevent Chap. 2. vers 5 16 and 22. and it is particularly marked to be the ground of His continued controversie with Iezebel vers 21. that she did not repent and so Chap. 3.21 In the second place this may be made out if we consider the promises of Gods Covenant in which remission of sins is subjoyned to the exercise of Repentance as necessarily antecedent so that without it there is no accesse to any promise of pardon See first Levit. 26.40 41 42. If they shall confesse their iniquity then will I remember my Covenant which doth presuppose confession and the exercise of Repentance and the humbling of the heart to go before the application of the Covenant And left it should be thought a legall-covenant it is expresly said to be the Covenant with Isaac and Abraham which cannot be denied to be of Grace The like also may be gathered from the 1 King 8.47 where Solomon expresly Covenanteth for pardon on these terms and 2 Chron. 7.13 the Lord doth expresly assent to these articles Yet this is a Covenant of Grace being a Covenant for obtaining of pardon through Faith in Christ Jesus whereof praying toward the Temple and Mercy-seat was a type and it is expresly said to be upon the matter Gods Covenant with David which cannot be denied to be the same Covenant of Grace with that comprehended in the Gospel seing the mercies sworn to the Fathers Abraham and David are the same mercies that are now conferred upon Believers And although there were some peculiar promises made to Abraham and David in respect of their own seed and some other things yet these peculiar promises were not the grounds of their own Justification much lesse are they to be pleaded by any other for that end Now the Covenants end as it holdeth forth remission and its essentiall promises must be common to all It may be confirmed also from 1 Ioh. 1.9 If we confesse our sins God is faithfull to pardon c. which supponeth that there is no engagement to speak so upon Gods faithfulnesse to pardon any sinner but him who repenteth In the third and last place the necessity of Repentance may be confirmed if we consider the qualifications of such persons as God pronounceth pardon unto in His Word it is not to sinners as sinners simplie but to lost sinners that is lost in their own eyes such as are weary and loadened such as are broken in heart grieved wounded c. as appeareth from Isa. 61.1 2. and else where All which qualifications shew the necessity of Repentance in a person that may expect pardon It is true both Repentance and Remission are Christs gifts but in this method he giveth first Repentance and then Remission Acts 5.31 And though he came to call sinners yet doth he call them to Repentance as that which maketh way for their getting good of Him From what is said we may gather these two conclusions in opposition to the Doctrine of the Antinomians The first is That Repentance is no legall duty unbecoming for a Minister of the Gospel to Preach or a Professor thereof to exercise with respect to the obtaining of pardon and that it is not only to be looked after and to be pressed upon the account of the faith of sins being already pardoned Secondly It followeth from this That remission of sin is no immanent or eternall act of God but is a transient act and that after the committing of the sin for if remission presuppose Repentance it must also presuppose the sin to be committed because Repentance doth presuppose that and therefore it cannot be from Eternity This opinion of sins being remitted from Eternity doth stand and fall with the former to wit of the needlesnesse of Repentance for the obtaining of pardon and therefore the overturning of the one is the overturning of both It is true Gods purpose and decree of pardoning sin is Eternal as all His decrees are But this actual pardoing of a sinner is no more from Eternity than his creating or glorifying men yea in the same decree he hath pâ—â—posed the giving both of Repentance and Pardon in the method laid down If it be said that thus it will infer 1. That there is no difference betwixt the Elect in respect of their estate before Repentance and reprobates And 2. That it will infer some change to be in God if He should behold sin in a person immediatly before his Repentance and not thereafter both which say they are absurd For answer to the first we say That if we consider an Elect person before conversion with respect to himself and to the Law and Covenant of Works without respect to Gods purpose There is indeed no difference betwixt him and a reprobate because they are both as impenitent unbelievers without the Covenant without hope and dead in sins and trespasses as is spoken even of the Elect Ephes. 2.1 2. and 12. and both of them are under the curse seing the Law doth indifferently curse all that have sinned and are not by Faith in Christ. This is no absurdity but contributeth exceedingly to the humbling of the Elect and to the advancement of Grace Again if we consider the Lords purpose there is a great difference although as it is His purpose it doth make no reall change except in the manner time and method in which he hath purposed it to be To the second we answer that this doth not infer any change in Gods will as if he now willed that which He would not before more than to say His will changeth when He glorifieth a person which He did not actually glorifie before although He purposed indeed to do the same It only proveth that there is a change wrought upon the creature who is glorified by that same unchangeable will of God which did before the world decree that in due time to be done so it is here in time He pardoneth and maketh a change upon the creatures state by that same will and in the same manner as it was decreed And this is no absurdity because according to the rule although God cannot change His will yet He may will a change upon the creature etsi Deus non potest
giveth title and right But it is absurd that none should have right to any benefit before perseverance be ended whereas perseverance is a priviledge that a Covenanter may claim These may indeed be called someway conditions of obtaining the possession of the great benefit in the Covenant but not of the Covenant it self and are duties implied to be performed by â— Covenanter but cannot be conditions upon which he is admitted And though somewhat to this purposes was said formerly yet the matter being so like there is no hazard nor prejudice from this co-incidencie Assert 3. Although in strict speaking Repentance be not the proper condition of the Covenant yet as to the naming of it a condition or not we conceive there is no great ground of debate and if the matter be well guarded the expression may be suffered Otherwayes it is no strife about words We conceive that the guarding of the matter doth require 1. That these Errors both of Papists Arminians and Socinians formerly mentioned be carefully eschewed and that by giving it the name of a condition we do not fasten upon it any of these senses especially the last to which it is most liable 2. This would be guarded that Repentance be not shufled-in as a piece of our righteousnesse or that which we make an immediat defence and shelter against the Justice of God of which somewhat hath been formerly spoken 3. This would be guarded that Repentance be not accounted to be a condition is that same capacity and formality of acting as Faith is because that would either confound the nature of these Graces or wrong the way of the Gospel wherein ever something peculiarly is attributed to Faith We come now to the third thing proposed that is if Repentance be necessary to a justified person for obtaining the pardon of sins committed after Justification as well as before it To which we Answer shortly That the Scripture doth hold forth the same necessity in this case as in the former 1. Because there is the same order in the Commands that are given and the promises that are made to them for obtaining pardon as may be gathered from the Epistle to these in Ephesus who may well be supponed to be Believers and the ground is generall in this Epistle to Laodicea vers 19. Whom I love I rebuke and chasten saith the Lord be zealous therefore and repent where Repentance is put-in as a necessary mids for removing of Gods rebuke and quarrel even from them whom He loveth 2. The promises made to Believers run in the same terms 1 Ioh. 1.9 If we confesse God is faithfull to pardon c. where Iohn keepeth the same method in reference to pardon even when he wrote to Believers and putteth himself in the roll 3. Experience doth also confirm the same as we may gather from David Psal. 32.3.4 c. While I kept silence my bones waxed old c. but I confessed unto thee and thou forgavest me c. In which place this connexion and order is clear Neither can it be said that David only obtained the sense of pardon 1. Because he himself doth account it pardon and such happinesse as doth proceed from the not imputation of sin 2. Because Rom. 4. the Apostle maketh use of this experience for the describing and confirming of Justification it self which could not have been if the place had spoke only of the declaration thereof And it cannot be otherwise seing the Law curseth every sinner and the Gospel absolveth none but the penitent It may be gathered also from Nathan's word to David 2 Sam. 12. declaring his sin to be pardoned after his acknowledging which supposeth it not to have been so before that time So also it may be gathered from the Lords dealing with Iobs friends Iob 42. with whom the Lord was angry till they humbled themselves before God Neither can it be well objected here That this may hazard the perseverance of the Saints supposing that some of them may die without actuall Repentance For 1. The Doctrine and nature of the Covenant betwixt God and Believers doth include a twofold impossibility 1. That a sinfull Believer can be pardoned without Repentance because the Lord hath appointed that order and method and that wisely and graciously for the scaring of Believers from sin for the humbling of them under it and for directing of them how to be freed from it And there is need of this least Believers being in a great part corrupt should abuse Gods goodnesse The other is that it is impossible for a justified person to die under sin without Repentance And these two do not crosse one other because the first is conditionall no justified person having sin if he repent not can be pardoned the other is absolute to wit no justified person can die under sin without Repentance because they are kept by the power of God to Salvation 1 Pet. 1.8 And he who hath ordered the end hath also in His Covenant ordered the midses necessary thereunto so that they cannot be again renewed unto Repentance And it is in this as betwixt election and effectuall calling for no elect can be justified till he be effectually called so that if it were possible he should die at age before effectuall calling he could not be saved yet it is simply impossible that any of them can die before effectuall calling so must it be here in respect of the renewing of Faith and Repentance It will be difficult to clear the fourth thing to wit what kind of Repentance to speak so is to be accounted simply necessary for obtaining the pardon of sin because sometimes persons are not soon satisfied with the degree and kind of their Repentance sometimes again even Believers after foul slips are taken away without any sensible-like work of Repentance for the same It may be questioned therefore upon the former suppositions what is to be accounted Repentance In answering to which we shall first lay down some advertisements concerning Repentance in the generall and then some distinctions of the same from which the answer may be easily formed 1. It is no peremptory degree of Repentance that is required as simply necessary it is sincere Repentance having its native fruits that is to be acquiesced in This sincerity of Repentance is not to be judged only by the sorrow horrour or grief that sometimes do accompany it nor by the continuance thereof in its exercise because Repentance may be true where little of these are and it may be unfound where much of these is sensible and that for a long times continuance as experience doth confirm 3. The sincerity and sufficiency of Repentance therefore is to be tried mainly by the rise and effects thereof c. to wit if respect to Gods honour affect the heart with the sense of its sin and if it so affect as sin becometh hatefull the person is humbled in himself and brought to esteem of and put a price upon Gods Grace in Christ
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
greatnesse affected at the beginning of the Gospels rising which fault the Disciples fell into that was also in Germanies this Christ not only curbeth with the Doctrine of the crosse but with the crosse it self also that they may be brought to denie themselves and as He saith to Baruch Ierem. 45. not to seek great things for themselves All which are good ends and profitable to His people and may make us all reverence His way although it look strange-like unto flesh LECTURE IIII. Vers. 11. And after three dayes and an half the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second wo is past and behold the third wo cometh quickly ANtichrist and his Kingdom are now very glad supposing the witnesses to be quite overthrown never any more to appear in opposition to them but that mirth lasteth not long after three dayes and an half they are revived and the publick face of affairs quite changed for God taketh this opportunity of the low estate of this Church to manifest His work and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition than they were into before by giving these witnesses supposed to be killed a visible and glorious Resurrection which is set out in these two steps 1. Their reviving from the dead vers 11. 2. Their glorious condition after they are risen vers 12. and 13. Both which are set forth by severall circumstances going before accompanying and following after them By Resurrection here we are not to understand literally the rising again and taking to Heaven of men once really dead the frame of all the prophesie which is figurative and the scope of this will not admit that but this Resurrection of the witnesses and their glorious condition after it is to be looked on as holding forth a more visible profession of the Gospel with a greater number of Preachers following their footsteps and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto In this sense they are said to rise again because their testimonie reviveth men coming with that same Spirit and Power as if these were again brought to the world as is spoken of Iohn the Baptists coming in the Spirit and Power of Elias Matth. 17.11 12 13. That thus it must be understood appeareth 1. This Resurrection is so conspicuous and evident that the enemies behold it vers 11 12. which looketh liker a publick change of affairs than what particularly concerneth two persons especially considering as was hinted before that the low condition of the Church is described by the low condition of the witnesses and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses 2. It is such an exaltation as worketh fear upon all the opposers 3. It is accompanied with a great earth-quake and the ruine of a considerable part of Antichrists dominions vers 13. which sheweth it must be such a change as proveth prejudiciall and destructive to that Kingdom 4. It is a Resurrection and good condition in opposition to their former death and low condition But that consisted mainly in the bearing down of their Doctrine and Profession this must be therefore in the vindicating of both Lastly This change is that which followeth and is expounded by the seventh trumpet that the Kingdoms of this world are become our Lords c. which we will find to hold forth a more free and glorious manifestation of the Gospel after the darknesse of Antichrist shall be over and the Temple of God again be opened in Heaven c. all which do more particularly explain and prosecute what is generally summed up and begun here The first step of this change is set forth in these circumstances 1. In the time of it after three dayes and an half c. a definit time for an indefinit it is like alluding to Christs lying in the grave and signifieth this that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it God shall again wonderfully bring it and them to light as if they were raised from the dead 2. The mean and manner of their reviving is expressed The Spirit of life from God entered into them It is like this alludeth to the Lords creating man at first when He breathed the breath of life in him Gen. 2. and to the Lords reviving the dead state of Israel Ezek. 37.4 c. which sheweth that however it looked impossible-like to men yet was it not so in it self because God who at first made man was to be the worker And 2. that the great mean effectuating it was not humane might or power but the Spirit of the Lord which He hath to communicate to such instruments and at such times as He shall find expedient for promoving of His work 3. It is said they stood upon their feet and that so conspicuously that their enemies saw them whereby the efficacie of the Spirit of life and the reality and certainty of the effect following is signified so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit as if dead bones would stand up to resume their testimonie which is in sum the same with that type Ezek. 37. 4. The effect is great fear fall upon them which saw them the world a little before was insulting to look upon them now their rejoycing turneth to terror for the more powerfull glorious and unexpected the restauration of these witnesses is who formerly tormented them the greater is their fear now when their expectation of getting them suppressed faileth and nill they will they this Gospel will come to light The consequent of diminishing their greatnesse and interrupting their peace proveth terrible to them Their glorious condition after their Resurrection is further expressed vers 12 13. in these circumstances 1. There is a call given them 2. Their obedience or the consequent following it 3. Some effects are marked to accompany and follow their ascending The call is severall wayes set out 1. It is from Heaven to shew a divine warrand and an extrordinary call of God which the first Reformers after Popery should have 2. It is called a voice and a great voice to signifie the distinctnesse and clearnesse of their warrand and the weight it had on them for putting them to this duty either by some externall Authority provoking them to it or which is
him as Chap. 13. The opposition is clear they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His but that is to be Churches as the Lord speaketh to Paul at Ephesus I have much people in this place that is a flourishing numerous Church to be converted here by thy Ministrie who being gathered become a Church Revel 2.1 and so a peoples being the Lords is their becoming a Church and therefore when a Nation is said to be the Lords it is equivalent as to say that Nation is a Church to the Lord as these in Ephesus are written unto Rev. 2.1 Out of all which may be concluded If it be all one to say that Nations shall be the Lords and Nations shall be Churches Then the Scripture doth assert nationall Churches in the dayes of the Gospel not only as consistent with the Gospels administration but as an evident commendation of it But the first is true from this place and therefore the last also for a Song is given to God for it There are some objections to be removed the first whereof is that there is no mention made of any nationall Church in the New Testament yea where sundry Families and Churches of one Nation are converted they are stiled Churches and not one Church so may it be here Answ. 1. It will not be safe in some things to stick literally to words so as none other may be admitted but what is expresly in the letter if the thing be written for the Church being then in its infancie it is no marvell that no whole Nations or Kingdomes were converted and so could not be called by that name seing that Magistrates who are prime parts were long after that the Churches enemies and though a minor part be called by Churches and not by the name of the Nation it is no marvell seing the Nation and Church were not of equal extent and in that respect the Church was not nationall Ans. 2. Yet the equivalent is in the New Testament two wayes 1. When many Churches in one City are called the Church of that City as Ierusalem Antioch Ephesus Corinth which were moe than one Congregation and may it not by the same reason be given to many Churches of a Nation as well compare 1 Corinth 1.2 with 14.34 it will be found that one Church had moe in it 2. It is equivalent when many Churches of one people are upon the matter counted as one and called one in the New Testament so the Hebrews are all when they are written to called one house Hâ—b 3.6 yet had many Officers Heb. 13.17 and the visible Church only is the object of writing and by Peter one flock 1 Pet. 5.1 2 3. and the Churches of Galatia are called one lump Chap. 5. and written unto in common to cut off them that troubled them and to prevent the growing of a rent amongst them which certainly sheweth us that Churches in one Nation have dangers common to them all which are not so to others and duties lying on them respectively and rents and strivings wherewith they peculiarly are bitten and devoured It sheweth also there was some peculiar unity to be rent some greater â—ye and union that made them as one lump to be in hazard and some ground giving them accuse to go unitedly about these duties which otherwise were impossible to them some way peculiar to them in that one Nation more than with others that were not of it Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church which apparently was that same with the Chuâ—ch of Ierusalem and having the same Officers for it is not like that all the Believers reckoned in Ierusalem dwelt in the town But it is clear 1. that Church which Paul persecuted was one Church Acts 8.3 but that was especially the Church of the Iews not a particular Congregation of them but all that called on Christs name Acts 9.1.2.14 wherever they were all of that way 9.21 especially Iews wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles for the high Priest had not Authority over them and he entered in Synagogues to persecute yet that Church which he persecuted was the Churches in Iudea who upon his conversion from persecution are said immediatly to have rest Chap. 9.31 compare with it Acts 26.9 10.11 c. Yea from that we may argue The Church which Paul did persecute was one Church Chap. 8.3 But that comprehended all the Iews of that way and the Churches of all Iudea Samaria and Gaâ—ilie as appeareth vers 1 2 31. Chap. 9. Therefore they are one Church Or thus If the Churches of Iudea may be one there may be a nationall Church But they are one These who had rest by his conversion are the same who were troubled by his persecution for that Chap. 9.31 is mentioned as a fruit of Pauls conversion But these who had â—â—st are many Churches and these who are persecuted are but one Ergo these many are one and that one is many Take one other place Gal. 1. compare vers 13 22 23 25. There is one Church spoken of vers 13. there are Churches of Iudea spoken of vers 22. and yet both are one Therefore it must mean as much as the Church of Iudea These Churches of Iudea are many Churches to whom Paul was unknown But these Churches were these whom Paul persecuted say they vers 23. He that persecuted us that is Us the Churches Ergo that one Church whom he persecuted vers 13. was the Church of the Iews including the Churches of Iudea Neither will it be of force to say this maketh the Church nationall as it was proper to the Iews because for a Nation to be a Church differeth from making the Church nationall or proper and peculiar to that Nation which was the Iews priviledge beyond all Nations neither is it good reasoning persons are of such a Nation and stock Therefore of the Church as if it followed that seed be what they will it may be doubted if Israel was so But this is good reasoning Such a Nation have given and ingaged themselves to Christ Therefore they are a Church Again in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation for no particular City or Family have promises beyond others under the Gospel yet any City or Familie becoming Christians becometh a Church and all their Members are Church-members and what more is pleaded-for or can be denied unto Nations Neither can it be excepted that a Nation are many for many Professors are promised to Christ and is an evidence of His reign by their multitude as their purity or holinesse is another when joyned together Hence also secondly we may from the former grounds argue for the baptizing of children thus If whole Kingdoms and Nations may in a peculiar manner
In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a
to passe and taketh hold of folks as well as His mercies so Ezek. 1.6 His word of threatning sticketh to a people when the Prophets who did threaten are gone And as they are true so they are righteous and not inflicted but on just grounds that will stop the mouths of all His censurers Both these are proven in this great instance of judging the whore who was justly condemned in that she corrupted the earth and deluded the world with her abominations and truth kythed in it in that by it He shew Himself the avenger of much innocent bloud shed by her which vengeance He had often threatned against her and now He had performed it The repetition for confirmation followeth ver 3. and again they said Alleluja 1. to shew it was no passing fitt but that they continued in the practice of that duty and under the conviction of their obligation to it and were withall hearty in it 2. To shew they were not soon satisfied in performing this duty for they fall to it over and over again and therefore they stir up all and vent it in an exhortation to all to joyn with them An heart rightly thankfull is not soon satisfied with its own praise The ground is further illustrated that Romes judgment is irrecoverable and great yea perpetual therefore they praise as being put to continue in it by the continuance of that ground for her smoke is continuall rising up for ever and ever Their solemn thanksgiving is ver 4. tThe Elders and Beasts signifying People and Ministers as we shew Chap. 4. they concur solemnly by falling down joyntly which is to worship publickly and putting to their seal in two words to the former praise Ameâ— that is so be it or He is well worthy to whom it should be given Let it be so in a confident wish and prayer and Alleluja they can expresse no more but count God worthy and invite others especially the Jews for whose sake this is in Hebrew to give God praise The second part of the Song which is in reference to the Jews calling especially followeth from ver 5. to ver 8. There is 1. the party exhorting 2. The party exhorted 3. The exhortation it self 4. The grounds of it And 5. obedience thereunto which is a part of the Song in general The party exhorting is A voice from the Throne that is from Heaven or from the Sanctuary representing Ministers serious pressing of people to rejoyce and be glad in this joyfull event and to praise God for it or it is the voice of Jesus Christ calling God His God as He is Mediatour or of an Angel having his warrant as by ver 8 9 10. appeareth in his refusing worship from Iohn if the party speaking here be the same that Iohn falleth down before there The parties exhorted to this duty are Gods Servants called afterward those that fear Him both small and great that is all His house who acknowledge Him as Lord and Master for though all creatures some way be His servants Psal. 119.91 yet here they are taken more properly either for such as are by Covenant His servants by tye and profession separated to be such unto God as all Israel even the children were Lev. 23.47 c. Or more especially for Believers who by their practice manifest their respecting of this obligation in giving Him fear and that of all sorts high and low strong and weak c. The exhortation is to Praise and that our God which wanteth not an emphasis in praising more than in other duties as Deut. 28. the great and dreadfull Name of the Lord your God that maketh praise and all duties to come kindly from us and be accepted graciously by Him when it is founded upon a Covenant-relation thus it is not only praise but so qualified in its object our God that is called-for The obedience followeth which expresseth the grounds vers 6 7. There are many that go about the work therefore it is called like the noise of many waters and like great thunderings not to hold out confusion or terriblnesse in their Song but greatnesse in it and earnestnesse in them who sing it is loudnesse in their Song which in its matter is distinctly set down from two grounds beside their concurring in the former Alleluja and inviting others to concur The first ground is the Lord God omnipotent reigneth This is not Gods ordinary soveraignty whereby He guideth all the world for that hath no interruption but this is the manifesting of that soveraignty at speciall times and in speciall events in the guiding of His Church This as before men seemeth sometimes to be eclipsed as where it is said Chap. 11. that God hath taken to Him His power and reigneth which He seemed for a time to neglect This then is understood here for this being a peculiar expression of praise it looketh to a pecullar manner of His appearing and reigning Which is two wayes spoken of 1. When it is evidenced in signall overthrows of His enemies so Antichrists overthrow is an evidence that God reigneth Chap. 11. whose dominion seemed before to be obscured while he stood See Psa. 59.13 2. When there is an accession to the Church as Chap. 11. when Nations become the Lords and His Christs and more especially His reclaiming of Israel and appointing David their King over them is looked on as a speciall part and evidence of His dominion as Isa. 24.23 Ezek. 34. Micah 4.7 This is when they shall cry Hosanna unto Him who cometh in the Name of the Lord for that being a part of Christs promised Kingdom there is some seeming want in His outward soveraign reign so long as this is wanting Now say they Alleluja the Lord reigneth over Iews as well as Gentiles for as the in-coming of the Gentiles is a more eminent step of His reign and marriage than was before when the Iews were only the Church so that the Iews accession to the Church is as another remarkable step when they shall be called-in beyond what was when the Gentiles were only His Church The exhortation is renewed vers 7. with a new ground leâ— us be glad and rejoyce it is a duty and a great part of praise even to rejoyce in God it honoureth him The other word proveth this that relateth to God let us give honour to him This accession is acknowledged to be from Him and therefore the honour of it is due to Him The first part setteth out the inward affection in praising the second their outward expressing of it to Gods honour The reason is twofold which is subjoyned yet to one scope 1. For the marriage of the Lamb is come Christs marriage with His Church is three wayes spoken of in Scripture 1. As it cometh by the offer of the Gospel wherein many are espoused and by faith engaged to Him 2 Corinth 11.2 Thus it hath been even since Christs dayes His marriage was then and many were and are invited Mat. 22.
24. All Nations are as nothing before Him or as the dust in the ballance a little nearnesse to God should leave a stamp of humility and an impression of the Majesty and excellency of God upon us This is one of the fountain Graces humility and a holy awe of the Majesty of God and this is the way to come to it to get a right sight of that excellent Majesty that is in Him 2. Reverence and admire Gods wise and well ordered governing of this World especially these things that concern His Church and People Wonder that God hath carved out such a way in the works of Creation and Providence and in the dispensation of the Gospel and mysteries of Salvation sutable to our weaknesse and so as there may be communion kept with Him Iob. 26.9 It is made one of the stately steps of His power that He boldeth back the face of his throne and spreadeth his cloud upon it He draweth the vail of the firmament before His Throne to keep His Glory from breaking forth and eating up men And in the dispensation of the Gospel He hath chosen the Ministery of weak men to reveal His mind by them to us and speaketh not immediately Himself because we could not endure it if ye heard Him once speak as He did on mount Sinai ye would say as Israel did Lâ—â— not God speak to us lâ—st we die And this way of revealing Himself should be so far from making us cast at it that it should make us wonder at His condescendency in hedging up of Himself as it were for our good 3. It lets us see how much we are in His reverence that deals so tenderly with us when a little glimpse of His Glory a looking of His eye a drawing by of the vail would kill us and make us as if we had never been 4. It sheweth us also that humility and reverence even in the best of Gods People is often ready to degenerate into servile fear and discouragement The worshipping of Jesus Christ in humble reverence was a duty called for from Iohn yet this distemper of excessive fear was not called for such is our weaknesse and the slipperinesâ—e of our walking that hardly can we keep the right path but deviat to one side or other our faith is ready to degenerate into presumption and our humility to fainting and despondency of spirit and our fear to discouragement heartlesnesse and distrust our corruption is ready to abuse any thing for though there be no excesse in these graces Yet there may be in us excesse in the exercise thereof by reason of the corruption which is in us The 2. thing is Christs tender care of Iohn under this fit When he falls at his feet as dead He comforts him and this is set down in three steps 1. He laid his right hand upon him as a sign of His kindlinesse for his encouragement 2. Giveth him a generall word of exhortation for his comfort fear not 3. He giveth him three generall grounds why he should not fear to support his faith Observe in generall Our Lord Jesus His exceeding tendernesse of folks especially in their fits of fainting and discouragement which ariseth through their mistaking or wrong uptaking of Him First It points at the exceeding tendernesse and effectualnesse of His care that on the back of this fit layeth on His hand and saith fear not that taketh him at this nick of his distemper and raiseth him Secondly what is the great ground of consolation that is proposed it is a holding forth of Himself I am the first and the last And it lets us see when folks scares at Christ and discourages and faints through their mistaking of Him there is no such way of curing that distemper and mistake as by a right uptaking of Him The Note hath these two branches 1. That the great ground of our mistaking of Christ is our ignorance of Him in His Offices and worth 2. That the right curing of that mistake is the right knowledge and uptaking of Him 3. It sayes this that when souls are fainted and discouraged Christ is both the Cure and the Curer He must lay on His hand and speak the word He is the Cure that is applyed and the Physician that applyeth it He toucheth and speaketh and the Cure followeth This also sheweth 1. That there are some kind of bodily exercises that arise from a distemper of the mind that so faints and weakeneth the body that none can cure but Christ and this of discouragement and fainting is one 2. It sheweth to Believers their necessity of having the word out of Christs mouth for their encouragement erre they can shake off discouragement He hath gotten the tongue of the Learned to speak a word in season to the weary soul if He were more waited on in Ordinances and if the word were taken as from His mouth we should come better speed than we do and profit more by the Ordinances 3. More particularly His right hand is His Power and His laying it on Iohn is not any personall touch but an inward strengthening and up-stirring as Daniel Dan. 10.10 Behold an hand touched me which set me upon my knees that is some power for my strengthening and comfortable up-stirring And Psal. 138.3 David saith In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul which is the communicating of inward strength to keep him unsinking under the sad condition he was in 1. It points out what our need is our weaknesse and discouragement is often such that we have need not only of comfort but of strength 2. It points at Christs way of dealing with souls that will sometimes strengthen ere He comfort first lay on His hand and then let the word of comfort fear not come behind He seeth this meet and its a main evidence of Christs tendernesse faithfulnesse and wisdom that takes this way with His People The second step of Christs care is His saying fear not a word that is often used and repeated in the Prophets especially Isa. 41.43.44 and 56. Chapters Obs. 1. There is an excessive fear that God alloweth not in His People every thing that passeth for fear and humility should not be admitted Christ saith to Iohn fear not which hath three marks from his experience 1. It 's a degenerating fear that breeds mistakes of Christ and scares them at Him that weakens and faints them in their fellowship with Him Christ alloweth not Iohn's fear to the marring of that 2. It maketh folks uncapable of hearing or receiving a message from Christ so that when He speaketh they are benummed senselesse and dead having ears but hear not and it locketh them so up that no word taketh hold of them Christ alloweth not this in Iohn 3. It disables obstructs and marreth in the discharge of that duty that Christ calls to When Iohn is called to write the Vision he falleth as dead therefore Christ saith fear not but