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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	act_n	act_v	activity_n	77	3	11.8717	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

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

act accordingly in the producing of their acts otherwise than any other who is not so qualified And so 5. must not then the acts produced be differenced which are thus differently produced And wherein can this difference consist but in the kind For if it be said they differ because these gracious habits bring forth acts in that prevalent degree wherein the Lords interest hath the chiefest room Then it may be enquired 1. Is that the alone difference or can it be said that the new life hath no influence even on the manner of acting considering that the person is furnished with new qualifications both in the understanding will and affections and these cannot but concur in the act and yet must concur differently in respect of what one in meer nature can do 2. It may be enquired could that man have brought out these acts without these habits And if not they must be then different in kind from what formerly he did bring forth seing they could not be produced without a new and different cause 3. Neither can any acts proceeding from these habits be accounted common acts they must then even the least of them be saving And 4. if they be saving and that as acts simply it must be because of something that is in their kind without respect to their degree as the least motions and actings of corruption are sin because they are from flesh even when by Grace they are kept from victory So is it on the contrarie with the least motions of the Spirit Yea if we were strictly considering this very difference as it is proposed in respect of the prevalent comparative degree we will find it to infer a real difference in the kind of the act beside this comparative degree for suppose in the act of sincere love by one the Lord is preferred and all other objects are rejected by another He is loved but some other thing is preferred to Him now that act of love which respects God as the chief good and as such closeth with Him must be different in kind from that that taketh Him but not as the chief good and therefore loveth some other thing more For in this act there is not only a comparing of God with other things but an act resulting from that comparison whereby the heart of one saith when this question is proposed Is God thy chief good Yea and so positively it closeth with Him as such in the other when the heart compareth it saith Nay God is not the chief good and therefore closeth not with Him as such but refuseth Him Now these two nay and yea to accept of Him as such or to refuse Him must differ oppositly and not in degree only For the consideration of God here in the act of the heart is not simply if he be good for that cannot come under consideration but if He be the chief good and so to it and if it will take Him as such and so that act of love to Him must be such as determineth that question by yea or nay and in that respect the one yeeldeth the other rejecteth Therefore here it is not yeelding in this or that degree but yeelding or refusing which in that pinch are contradictory 2. By the one act of love God getteth the chief room and other things are casten down it is quite contrary in the other and can these two be of one kind Or can that act of love which preferreth many things to Him act for its kind on God as that act of love that taketh Him as infinitly preferable to all Because the one considering Him as the chief good accordingly loveth Him and the other not doing so but otherwise This difference must follow thereupon 3. That act wherein there is this prevalencie must either have somwhat peculiar in it which doth make it prevail over its opposits as to love God above all which another hath not that loveth created things above Him or it must have its prevalencie from what is common to both Now this last cannot be said because so it were man himself that did make himself to differ there must therefore be somthing peculiar in the other as a cause producing that effect and if there be a peculiar cause and some peculiar thing in the one which is not in the other differing the rise of this from the rise of the other Then this prevalent act of love which is the effect of that peculiar cause must beside this degree differ in kind also as being peculiarly influenced by that cause which the other is not And seing this peculiarnesse is presupposed to proceed the prevalencie of the act It must necessarily follow according to the same grounds that there must be some positive qualifications concurring for the constituting of the sinceritie of Grace beside the prevalent degree thereof And that therefore sinceritie doth not consist alone in it and so that hypocrites cannot not do the same acts for kind which the Regenerate may do without respect to this comparative degree To conclude then we may illustrate all thus Suppose a dead body were by the power of God made to move or speak as once Balaam's Asse did There is motion and speech there suppose it be to the same object and in the same words yet doth it differ from the motion and speech of a living man that acteth according to reason 1. A dead man is moved only from some extrinsick power without the interveening principle of life from within although he may be moved more speedily and swiftly toward a certain object than one that from an inward principle of life acts himself yet doth the motion of the living man differ in kind beside any comparative degree which can be in the act of moving by a positive concurring of an inward principle of life and a locomotive faculty whereby he is immediately acted So naturall men being dead in sins what ever acts are produced by them are meerly produced by the common work of Gods spirit from without without the interveening of any spirituall principle influencing these acts whereas the acts of a renewed man are indeed performed by the power of Gods speciall grace but mediantibus habitibus by the interveening of infused habits whereby he not only is acted but acts himself in the bringing forth of these As A tree in the Spring-time doth send forth her buds from the native season of the year its having influence thereupon yet also by the quickning of that naturall sap and moistnesse wherewith it is furnished within it self 2. A dead man hath no end before him in his motions or actings as a living man habitually hath concurring in his act so an unrenewed man hath no pure spirituall end in the best acts which the gracious man hath the one eating drinking living and bringing forth fruit to himself Hos. 10.1 Zech. 7.5.6 and the other living and thenceforth bringing forth fruits to God 2 Cor. 5.16 Hence men in nature are said to serve sin and

hath revealed according to the second To the ●ast part of the objection from that instance Act. 19. We say first That suppose there had been great ignorance then of the Godhead of the holy Ghost while that mysterie of the glorious Trinity was more obscurely revealed yet it will not follow that it is equally excusable and sufferable now when it is so plainly discovered yea can it be said that they had been excusable if after Paul's teaching of them the true nature of Baptism and of the holy Ghost they had continued not to believe the same as they were before he did it or that we can be so now having his lesson to them for our instruction Yet secondly It seemeth that the Person of the holy Ghost is not intended there but the gifts of the holy Ghost which often get that name in the New Testament for the holy Ghost which is to be understood in that place is such as was communicated to Believers and such as these afterward did receive as from ver 2. and 6. is clear Now there is great odds betwixt the necessity of distinctnesse in the knowledge of these gifts and of the holy Ghost Himself who is not nor cannot be communicated by the laying on of hands except in respect of His gifts this place therefore doth not meet the conclusion formerly laid down which was in reference to the Faith of the holy Ghost Himself and not to the knowledge of His gifts These generals being granted there do arise from this practice of Iohn's several Questions concerning the Object of Divine Worship which upon this occasion it may be were not unworthy to be more particularly considered so far as the nature of the place calleth for and doth become our scope As first we see in this Prayer Iohn doth distinctly name all the Three blessed Persons for their instruction and consolation to whom he sends this message Secondly When he names the Son he doth name Him by such Titles as agree to Him only as Mediator yea and in this song ver 6. doth respect that particularly which is only applicable to Him as Man and as Mediator to make them welcome it the more heartily and thereby also the more to commend Him to them and engage them to Him by remembring them what He is and what He hath done that doth thus salute them Thirdly He hath a peculiar thanksgiving unto the Son considered under such designations as expresse His wonderful love that appears in His sufferings which cannot be applyed to the Father or Spirit which is indeed Divine Worship being the same which is here given to the Father and Spirit All which giveth occasion to enquire in these four 1. Concerning the Object of Divine Worship in general 2. In what respect it is to be given to the Mediator 3. In what form Petitions may be directed to Him or if in any peculiar form 4. Why the Mediator Christ is so much and so warmly under these considerations of His incarnation and sufferings insisted upon in the New Testament and what may encourage and help in the improving of those grounds These things being deipths are rather to be admired and believed in in the general so far as we see clear in this precedent than curiously to be pried into yet that they go not altogether without answer we shall lay down some generals in reference to all these which will yeeld some practical and comfortable conclusions To the first we say 1. God is the alone Object of Divine Worship and there is no Object thereof but God because there is none who hath these infinit Attributes and Excellencies which are requisite in the Object of Divine Worship but God such as Omnisciencie Omnipotencie Infinitness supream Majesty Glory c. from which to speak so results Adorability an essential Attribute of the Majesty of God as Immutability and Eternity are He being adorable because Infinite Immense Omniscient c. And therefore it cannot be communicate to any other more than these incommunicable properties can be and yet none can be worshipped who is not so to speak adorable 2. There is but one kind of Divine Worship to wit that which is Supream and becoming this infinite Majesty of God and in a word that which is required in the first Table of the Law as that which is competent to this glorious excellent God and this follows on the former for if there be but one Object there can be but one manner of Worship Therefore in Scripture to Worship God is alway opposed to the worshipping of any other and to the admitting of any Worship which is not competent to God as Revel 19.9 10 and 22.9 3. Although there be Three Persons of the glorious Godhead and all are to be worshipped yet there are not three Objects of Worship but one nor three kinds of Worship Not three Objects because these Three Persons are the same One infinite God who is the Object of Worship For first Though the Three Persons be really distinct each from other yet none of them is really distinct from the essence of the Godhead Therefore the Father is that same Object of Worship with the Son because that same God And secondly Though the Father be infinite and the Son infinite c. yet there are not two infinitnesses but the same infinitness and immensness that which is the Fathers is the Sons also because these are essential properties and so common to all the Persons and therefore though their personal properties be distinct yet their essential Attributes being common they are not distinct Objects but the same one Object seing still in Worship respect must be had to their essential Attributes and so to the Godhead which is common to All and therefore consequently to Them as They are one Object it being the Deity which is One that is the formal Object of Worship And though sometimes these Three Persons be named together as here yet that is not to propose them as distinct Objects but to shew who this one Object God is to wit the Father Son and Spirit Three Persons of the same One indivisible Godhead Hence the unitie of the Godhead is inculcated for this end The Lord thy God O Israel is One Lord. From which it followeth 1. That the mind of the worshipper is not to be distracted in seeking to comprehend or order in his thoughts Three distinct Persons as distinct Objects of Worship but to conceive reverently of One infinite God who is Three Persons 2. That whatever Person be named he is not to think that the other is lesse worshipped but that in one act he Worships that One God and so the Father Son and Spirit 3. That by naming One Person after he hath named an other suppose he name the Father at first and afterward the Son he doth not vary the Object of Worship as if he were praying to an other than formerly but that still it is the same One God 4. Because our imagination

because the one is Spirit the other is still Flesh and there is no mids between a natural and a renewed man and what proceedeth from them as such for what is born of the one is Spirit and what is born of the other at what ever length it be it 's Flesh But the former is true Flesh and Spirit are most opposite in all the former respects this to wit the Spirit is an immediate effect of a Physical operation of the Grace of God working a change upon the heart and so must have some suitable Physical thing in the nature of it different from any thing which is not produced by the same cause or by the same manner of causality such as common dispositions are and in the effects there is contrariety the one lusteth against the other for the one is contrary to the other Gal. 5.17 and therefore there must be some real Physical difference between these whose causes and effects are so different 2. If they do not differ in kind then it is either because they are both fruits of the Spirit and that equally or because neither of them is so or because that which is of the Spirit savingly doth not differ from that which is not saving Now none of these can be affirmed Concerning the last this only can be said for answer that although nature and saving Grace may differ so yet common Grace cannot be said to make such a difference it being also a fruit of the Spirit And to this we reply If these common gifts can be consistent with a dominion of sin and compleat deadnesse therein and saving Grace cannot be consistent with these Then there must be a real difference seing saving Grace not only importeth a relative change of a man to wit that he is justified but also a real and Physical change to wit that he is a new or renewed creature which by no common Gifts or Graces can be But the former is true And therefore again 3. If saving Grace be somewhat Physical to speak so and constituteth a Physical difference between a man that hath it and others yea between a man and that which formerly he himself was and if common Grace cannot do that but the man that hath it and no more is the old man still and in nature Then there must be a Physical difference between them But the former is true Ergo. For this is ever certain a man is either renewed or unrenewed and in nature there is no mids Now if there be any difference that is Physical between these two which must be as there is between a good tree and an evil a new creature and an old and not as between a little creature and one that is more big for new and old respect the kind Then habituall Grace must differ from all other common works Physically because it is that which constituteth this difference Adde 4. These common dispositions may evanish or never be so through but the person which hath had them may perish which cannot be said of saving Grace called the Seed of God immortal and inccorruptible that remaineth in them that once had it c. especially considering that it is called immortal in respect of the nature of it and that that continuance is one of the properties thereof For although nothing of it self be eternal and immortal but God yet it cannot be denied but what the Lord mindeth to make immortal He doth otherwise fit and qualifie it for that end than other things as we see in the difference that is between Angels and other creatures and the souls and bodies of men and of that glorious conformity that shall be put on the glorified Members of Christ unto their head And though as he saith that all both Philosophers and Divines do say more yet this is enough which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms pag. 240. And saving Grace being of the same nature with Glory it were hard to say that a man in nature did for kind partake of the Divine nature and of the first fruits of the Spirit and Glory who yet may be tormented in hell for ever Lastly The multiplying of these common gifts could never alter the tree and make it good so as if it were possible that they might grow to the greatest hight and bignesse they would be still but common gifts seing they grow from that root therefore the tree must first be good ere the fruit be good Now common gifts never being able to alter the tree as is said there must therefore be a difference between them and saving Grace in some other thing than in the degree And indeed if these dispositions be of the same kind with gracious habits then the root of common and saving Grace would be one which the Scripture doth still difference and in this respect the habit hath not its sincerity from the acts as if it were gracious because the acts thereof are thus comparatively prevalent but the acts are gracious and prevalent and cannot but be so because they proceed from such an habit and the habit is first gracious before the acts thereof be sincere and therefore there must be a real and Physical difference in the habit it self from common dispositions as it is considered at least in order of nature before the acts and so the difference doth not only lye in the acts themselves Neither can it be said here that habits and dispositions do not differ in kind therefore that difference is not to be sought here for beside that this Assertion will find opposition among Philosophers it can no wayes be acknowledged here where the habit is not natural nor acquired And certainly the names and titles whereby the Scripture doth set forth this habitual Grace as the New-nature Spirit New-man New-creature Gods Workmanship His Seed the Heart of Flesh c. whereby it is not only contradistinguished in its kind from nature and flesh taken in their most grosse acception but from all common gifts of the Spirit also do hold forth a real difference to be between them 2. Concerning gracious acts that are fruits of this Spirit and grow upon this tree of habituall Grace mainly the question is here If that act of love whereby a Believer loveth God doth differ any other way than gradually from that act of love whereby an unrenewed person loveth Him or which he while unrenewed had unto Him that is that the one loveth Him above all and the other doth not though both love Him really and in the same kind for the nature of the act And so if this be not the only mark by which the sincerity of all Graces are to be tried whereof this is a particular instance To say somewhat to this we conceive that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for than in such a degree only for true love loveth God above all because that is the nature of

Turks love their Mahomet Baal's Prophets their Baal even beyond their own lives Now may not one love God and Christ as one may love Mahomet or their Idols This Argument is also made use of by the forcited Author to prove that a natural man may love Christ really for kind pag. 236 237. And will not this ●ame hold in respect of the degree also Considering that there is as good ground and more even in a humane respect for Historical faith to believe the truth of the being and worth of God and Jesus Christ and as much proof and experience of the advantages and benefits that come from him as there are for any to be assured of the being and worth of Mahomet Iupiter Apollo c. Now suppose one that formerly loved Mahomet or Iupiter above all should by the force of Historical faith or some extraordinary deliverance be brought to account of and love the only true God as he did formerly love Mahomet or his Idols could that be accounted to be sincere love because the object were changed Supposing still no change to be in the man nor intrinsickly in the act it self in respect of its kind and yet upon the supposition foresaid this act would not be defective in respect of the comparative degree supposing him to love God now as formerly he did his Idol It must therefore be in kind And may not such acts as have proceeded from Nebuchadnezar and other hypocrites upon special and singular appearances of God be accounted such wherein there was some kind of reality as to their actual esteeming of God above all yet still being without sinceritie as the zeal of the Iews was because God was not esteemed of according to knowledge that is as in Christ Jesus in which respect He hath manifested Himself in His Word and without which there can be no degree of love acceptable to Him Fourthly Might not one have loved Christ above all while He was upon earth from the convictions of the worth that was evidently seen in Him and from particular favours received from Him suppose of health freedom from the rage of the devil c. as one man may love another especially His benefactor above all things so that He may become his Idol Now suppose it had been so which was not impossible that men had known and loved Christ thus after the flesh as the Apostle speaketh 2 Corinth 5.17 could that have proven that love to be sincere And yet the fault is not in respect of that degree Again we may instance it in faith for that one may trust Christ in some respect above all is clear by the many examples of the faith of miracles and that both active and passive yet is it also clear that saving faith is of another nature and hath other qualifications concurring in it's acting as such the first acteth on Him as powerfull to bring forth such an act and in respect of some particular manifestation of His Will for the bringing forth thereof the other considereth Him as a Saviour offered to us by Gods faithfulnesse in the Word and for that end to wit Salvation and upon that account to wit as offered and as such it receiveth Him and resteth on Him being moved thereunto by its giving credit to the faithfulnesse of God in respect of His Covenant and offer of speciall Grace So to be willing to have Christ is a main act of Faith and that one in nature may in some respect be willing to have Christ and Heaven above all cannot be denied especially by this Author Neither can it be said that this respect to God and Christ is inferiour to their love to earthly blessings which they prefer to Him as is insinuated pag. 237. for certainly they may esteem Him beyond temporal blessings therefore they will suffer the losse of these and their life it self upon this presumptuous ground of gaining Him by the abandoning of these yet cannot that be accounted sincere willing because they will Him not as such and according to the tearms of His Covenant Further it may be instanced in fear repentance love to the brethren c. as was formerly hinted wherein we will find that natural men may come to this comparative degree in respect of the external object to wit to fear God more than to fear men or any other thing to sorrow for sin in such a degree that it may prevail over delight in it and love to it wherein the comparative degree that constituteth the sincerity thereof is instanced pag. 231 232. and they may love the brethren so as to relive clothe visite them c. and for this end to part with their own case and estate which is the degree that is only marked as wanting to such as loved the Saints but yet could not part with temporal things for them pag. 239. and upon this ground it is we conceive that pag. 232. this necessary advertisement is given That these graces which are expressed by the passion as fear love joy c. are not so certainly to be tried by the passion that is in them as by the will that is contained in them or supposed to them which must either be to shew that somtimes the vehemency of the passion may seem more towards one object suppose in fear of men or love to creatures when yet the will rationally feareth and loveth God more or it is added to shew that somthing must be respected in the trial beside the degree simplie so that this degree is not to be accounted the alone mark of trial otherwise this advertisement were needlesse And what is spoken of the will its acting rationally in its act as contradistinguished from the passion or act of the sensitive part must infer some concurring qualifications to be necessary in the act of the will which cannot be in the sensitive part which doth necessarily infer a racite acknowledging of the necessity of observing somthing in the nature of the act beside this degree alone for the evidencing of the sincerity thereof On the other side may not habits for a time be without acts at least without acts prevalent in respect of this degree Now then what shall be judged of such acts suppose of love fear faith c. which for a time are prevailed over and the heart is led captive by the opposits They cannot be denied to be sincere acts of Grace nor can it be said that there are none such at all for in that one place Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man which yet prevail not as to the effect but the heart is led captive over them so that what he would that he doth not and he is led captive to the law of sin over the law of his mind yet even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace and therefore doth comfort himself in them and doth oppose them to the law of sin in

his members which otherwise he could not do And this sincerity cannot flow from this degree which then is not it must therefore flow from the kind thereof and so be contradistinguished in that respect from any common work of a hypocrite If it be said here that it is true love faith c. that in its sober composed and deliberate rational actings doth prefer God although at fits and times it may be overpowered and that in this respect Paul did in his deliberate actings prevail over the Law of his members though by its surprizals it did captivate him Answ. Although this be granted to be truth yet it will not infringe the Argument because we ask not only what Paul was in respect of his state or of his deliberate acting but what these motions and stirrings of the Spirit in him were that were overpowered whether even these were gracious and sincere or not For if these stirrings be acts as is acknowledeged pag. 224. they must either be sincere or not it cannot be said not upon the grounds formerly given they must be then sincere and if sincere then they must be sincere not in respect of the prevalencie of the degree but in respect of the nature of the act it self as is said For although we say that such a person did in his●●●ionallacting of love c. prefer God above all yet that would only prove that the person were habitually gracious and a true lover of God or prove that once he hath had acts truely sincere but that could never be the ground upon which the sinceritie of these present acts could be founded And so as the close of all seing this prevalent degree may be separated from sincere acts and may be in acts that are not sincere in the manner qualified contrà Therefore the formal reason of sincerity is not to be inquired in it alone If it be said that even in such acts wherein corruption prevaileth in the affection or passions yet Grace is still prevalent in the will Answ. Then whether can it be said that there is no true Grace in the affections or whether the actings thereof in them be not sincere although not prevalent If they be gracious even as such Then the Argument doth still hold that Grace may be sincere where it prevaileth not as to the effect if it be denied that they are sincere as such Then it will follow that true Grace is not universal as to the subject thereof or that it may be sincere in the will and not in the affections which yet are acts of the same Grace and soul in so far as renewed striving with it self in so far as unrenewed Beside prevalencie is but in the will as renewed so that it is only as such induced to dissent or consent whereas that same will as unrenewed yeeldeth over that dissent of the renewed will whereby it cometh to passe that acts are elicited thereby which the renewed part did oppose and so indeed as to the effect the renewed will is not prevalent because that is not acted which it would be at yea acts are elicited by the will as is said which had the renewed part been prevalent had not been at all which sheweth that in such a case there is a prevalencie even in the will If it be said further That the love wherewith natural men love God as it is formerly described is but still self-love because they love not God as God but upon some other self-account and therefore do still love themselves more and so do not love God above all soveraignly because they love Him not for the goodnesse that is in Himself whereas if Gods interest were main and chief in that love it were to be accounted sincere and this presupposing the habits to be infused this soveraign interest of God in the act will take in the end motive and that which we called the reduplication of the act Answ. If that Assertion that sincerity doth lye in the comparative prevalent degree be thus explained as to take in Gods interest as soveraign in the end motive and formal consideration of the act Then it cometh indeed to be one and if so then there were no reason to fall out with the Doctrine that ordinarily is delivered concerning this and for the expressions we will not contend as we formely said but when we consider the explication of the Author especially as it is opposed to the common Doctrine it seemeth that he meaneth the soveraignity of Gods interest in respect of objects compared together that is God more soveraignly loved feared and trusted than any other and doth not take in the consideration of God in the motive end and formall consideration of the act which hath influence on the person for bringing forth of such an act and so on the act it self that is brought forth for the comparison runneth thus betwixt the objects flesh and spirit who doth preva●l most on the heart but is not in comparing the motive and other qualifications of that act which materially is spirituall and therefore still in that respect the former Argument will hold and the ordinary expressions will suit better to the thing It may be further argued against the placing of the nature of sincerity in the prevalent degree alone Thus if the acts of saving grace be sincere before they be in this degree prevalent Then this prevalency of the degree cannot be the thing that constitutes the sincerity thereof much lesse alone be it But the former is truth That act of love faith c. is saving which is wrestling against its opposits so as to win the heart to love God more than all other objects even before it attain it For we are to suppose this method 1. Gracious habites are supposed as infused whereby the tree is made good Then 2. That these habites have their inclinations and acts that lust against the flesh and fight with the flesh for winning of the heart to the following of its motions and as fighting goeth before the Victory so in this spirituall combate do these lustings and actings go before the prevalent degree and by these the heart is engaged to love God above all whereupon followeth that prevalency as a degree of Victory And yet we suppose that were the least sparkle of grace kindled in the heart so that it were but smoaking in desires of love to God and faith in Him it cannot be denied to be sincere although it hath not broken out in a flame For if this prevalent degree be in some respect an effect of these stirrings these stirrings must be sincere before they come this length as to prevail for they were acts before and if not gracious acts then how could acts that are of themselves unsound produce an effect that is sincere seing the cause must be of the same nature and as noble as the effect And so consequently its sincerity doth not flow from this degree but on the contrary rather this degree is

attained by these stirrings because such stirrings are acts of sincere love and grace whereas they are extinguished in another and come not up that length at least in the former respects because these stirrings were for their kind unsound and so natively the actings and stirrings of grace of any kind must go before either the prevalency or repulse thereof For supposing creatures once to have the heart of man there is first an eslaying as it were by some inward motions to gain the heart from these before actually it be gai●ed Now we say that which maketh some motions gain the heart deliberately to prefer God above all is because these motions are sincere and do suppose as antecedaneous to that degree at least in order of nature 1. An inward gracious principle ●itting the heart so to conceive of God and making it capable to be swayed by spirituall and supernaturall motives and in sincerity to act on them as such 2. It presupposeth an actuall putting forth of this gracious principle in its considering God as such a good in Himself and for its happinesse in Himself desirable and lovely in an other kind than any creature Whereupon 3. The heart is actually inclined as being swayed by such a motive to wit the goodnesse of God Himself and the spirituall happinesse that is in enjoying of Him and as such and upon that account to love Him desire Union with Him and prefer Him above all whereby self as it is properly self sinfull and corrupt is shut by and a spirituall motive beareth sway in the act and so must be supposed in order of nature at least to be before it 4. When the heart is thus affected towards God then the former three to wit a spirituall end the enjoying of God a spirituall motive that is a respect to His worth and a spirituall principle whereby he was enabled so to conceive of Him do concur for the eliciting of this act and that in a new manner upon that object so considered whereupon it acts otherwise in the closing with God as God than ever formerly it did Upon which this prevalent degree and Victory doth follow as the result of the hearts so acting on God which cannot but prevail And thus it loveth God above all and shutteth down all competitours because considering Him as such as He is and to it in respect of the understandings uptaking of Him it doth for such an end from such a motive by such a principle and in such a manner act on Him as so considered which others do not who though they may have a sort of striving in them yet their fighting not being according to the former qualifications can never prevail as it cannot but in the end be a Conquerour in them that thus fight Further supposing this sincerity to lye in that prevailing comparative degree we ask what maketh the love which is in one to prevail so as to love God above all more than in another Or what made Paul after conversion love God in that respect sincerely more than before It must be said that it floweth from the interveening work of the Spirit both operating in the infusing of habits and co-operating in the bringing forth of acts whereby Paul is now enabled to do that which could not be done till first the tree was made good And if so then there must be a real difference in the act it self as being the fruit of another tree or of a tree that is changed and if the trees be different in kind the fruits must be so also for grapes are not gathered off thistles nor contrà and so must it be said of these acts either they proceed from different habits and so must differ in kind or both must be from a gracious habit which cannot be granted seing often these acts in hypocrites evanish which of gracious habits cannot be asserted and to say that different infused habits are not requisite to either will not be urged by any as hath been said We adde that acts of love that flow from common dispositions in a natural man may be considered as acts before they be thus prevalent for he loves fears c. and so they be acts although not gracious acts or sincere but we cannot consider the acts of the gracious habits of love faith fear c. as that a man as renewed doth love fear c. but we must conceive them as such to be gracious and sincere for they are of the Spirit and what is of it is of that kind and what is but like to a grain of mustard seed and cannot be considered as lesse is yet saving and true Grace having the qualifications foresaid the least blossom on that tree being good fruit therefore there must be some difference in kind between common acts and these of saving Grace beside any thing that can be conceived to be in the degree because in the one the qualifications may be and are separated from the act but in the other no act can be conceived as influenced by the Spirit and proceeding from it but it must be conceived as having these qualifications in it to wit it hath a spirituall end is swayed by a spirituall motive and acteth from a spirituall principle and as such is swayed to such an act If it be said that it is the least degree of Grace when it is sincere that is so to be accounted that is when it is so prevalent and that in that respect no act as such is in the least degree prevalent but it is sincere Answ. That will not satisfie for here it is asserted that the act of love as proceeding from these habits cannot be conceived as an act but must also be conceived as gracious and as arising from that root but according to the other opinion these may be separated that is although love act yet is it not sincere love till it act prevailingly and so it may be considered as an act before it come to that prevalent degree of acting which cannot be in the other Beside if so then were not saving Grace Grace as having a different original from common gifts but as having different fruits or effects or different degrees of fruits For clearing whereof we may suppose gracious habits to be in one And 1. do not the acts of love faith fear c. proceed from these infused habits and are they not actings of the New creature And ● are not these acts gracious as such and because they are such they are saving and sincere that is because acts of the New-nature 3. Do not these habit● fit and qualifie one to act otherwise than one can do who hath not these habits and that not only in respect of degree but in respect of kind otherwise these habits would not be a different principle from common dispositions or as infusing a different life but helping one to exercise the life which he had which were absurd 4. Do not men who are so sitted by these habits

The renewed man as such is swayed by spiritual motives in these things that are but naturally and morally good and under a spiritual consideration He acteth on them to wit as they are commanded of God tend to His honour and are usefull to help one in the worshipping of Him and so forth and thus He may be acted even in Eating and Drinking and things that are spiritually good in themselves as the loving of God studying of holinesse c. He acteth in them as such that is he loveth God because He is an infinit spiritual good in Himself and because he hopeth to be made blessed and happy in Him thus to love God and desire union and communion with Him that we may not simplie be happy but happy and blessed in the enjoying of Him and in being made conform to Him is no carnal sinful or mercenary love because this the Lord Himself doth warrand and it supposeth a spiritual principle withdrawing one from common satisfactions and delights and it loveth God as God because thus God is considered as the chief good sufficiently and only able to make happy in Himself and therefore He is desired because no other thing is accounted sufficient or meet for happinesse but he And so love to God for himself and love to Him because we expect to be happy in Him or have already gotten spiritual good such as Regeneration Sanctification Repentance c. from Him are no way inconsistent together and therefore when we speak of loving God for Himself it is not to exclude all respect to our selves and our own good in Him but it excludeth all carnal respect to our selves or respect to our selves as carnal and delighted with things that are such and to shew that the good which we expect from God and for which we love Him is a spiritual and heavenly good having the enjoying of Himself joyned with it which doth commend all other good to us so that it is respect to God and our enjoying of Him that doth make these things lovely And so we love God because He is good and because He heareth our Prayers and because He furnisheth us with what is needful and so forth not because any fleshly lust is pleased or temporal end is gained but because He confirmeth our faith or spiritual joy in Him which many that have the same things which we have obtained from Him and are also carnally chearful in the use of them yet are not joyful upon this account but are delighted in the things themselves or what pleaseth their natures in them but not in God Himself and so in other things Before we close it will be of concernment for the understanding of all this Question to take up rightly the true difference between a moral specifick difference which is acknowledged and a physical difference which is denied This physical difference doth flow from some positive qualifications concurring in the act it self which are not in another act that hath other or contrary qualifications in the place of these again a moral difference as it 's expressed doth not consider the act with respect to any positive qualifications in it self but in respect of some extrinsick consideration as a pound of gold and an ounce of gold are of the same kind in respect of their qualifications physically yet suppose one had hired a servant for a pound or had conditioned so much for the rent of some lands by a subscribed Contract and Covenant in this respect the pound would differ from the ounce morally because the pound by vertue of such Covenants would become the servants hire and the landlords rent which the ounce would not be This is a moral difference and floweth from the bargane wherein it was conditioned that so much and no lesse should be accounted so so saith the forenamed learned Author that this moral difference of Grace doth flow from the consideration of the Covenant whereby only it can be determined what is saving Grace according to the tennor thereof whereby Justification or Salvation are bestowed upon any act pag. 205. And therefore Grace that is thus comparatively prevalent in degree is to be accounted true saving Grace because by the Covenant of Grace that is called for and only accepted as the condition thereof pag. 226. where also he doth say That the sinceritie of Grace doth lye in the degree not formally but materially only because the form of these gracious acts consisteth in their being the condition on which Salvation is promised Where 1. To forbear the Authors esteeming of all Graces equally and gracious acts indifferently to be the condition of the Covenant which yet necessarily this opinion doth presuppose and so is the more to be adverted unto There are two things to be observed wherein the mistake lyeth here 1. That it accounteth nothing to be saving or an evidence of what is saving but what is called for or accepted by the Covenant as the condition thereof whereas any thing that consequently will prove one to be renewed will also prove him to be justified although it be not that to which his Justification is covenanted but is something that doth necessarily presuppose it and follow after in a justified person and can be in no other else for if an act so and so qualified will prove one to have the habits of Grace without which he could not produce it Then must they prove him to be renewed and so to be justified because these acts are holy acts and fruits of the Spirit as they are called Gal. 5. and motions of the Inner-man Rom. 7. and fruits of a good tree and therefore must prove that the tree is good 2. There is a mistake in this that it supponeth the Covenant not to accept of Graces whether as the condition or otherwise suppose of love faith c. but at such a comparative degree only and not simply to accept of them as sincere although not as fully perfect As suppose one by covenant had farmed some portion of land that doth for the time bear nothing but brambles upon this condition that he should have returned to him so many wine grapes bigger than the brambles that grow thereon in this respect one that really gave grapes could not expect to have these accepted as being the covenanted fruit of the vineyard or the rent of his lease if they were not bigger than the brambles which formerly did or doth continue to grow therein whereas the tennor of the Covenant in the condition that it proponeth and in its acceptation of Grace to speak so doth ever propose and accept these Graces simply considered as such that is it accepteth of Faith and the Believer is to be accounted a Believer and in Covenant not only because of the degree of his Faith in Christ but because he considering Him as the Saviour of sinners and as sent of God for that end is drawn out of respect to the faithfulnesse of God in His Word to receive Christ as He

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 r●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 h●●●n down Mat. 3. A vine is known to be a vine by its grapes of the smallest bignesse ye● 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 thi● 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 word● following do confirm this to wit their carefuln●ss● 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 belie●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

and thus Faith is the condition thereof Then 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse and to satisfie this he giveth-in Christs satisfaction which being offered to him for this end that he upon the receiving thereof may be justified he by Faith resting on Gods faithfull Word through Christ repelleth all these charges by presenting that as his defence and by the letter of the Law of Faith which saith He that believeth shall not come into cond●mnation but hath passed from death to life he is absolved and this is Justification even as he was formerly condemned by the Law of Works Here the only meritorious cause of the absolution and the righteousnesse upon which the sentence passeth is the Cautioners payment yet so as it is Judicially pleaded in which respect we say that Faith is instrumentall And though this pleading of it be necessary and the Law absolveth not but when the ground i● instructed yet this pleading or instructing is not the persons righteousnesse properly or the ground of his absolution but that which is pleaded and instructed to wit the Cautioners payment which being according to Law instructed is the ground of absolving the debtor from the charge this is plain even in the dealing of humane Courts And the tennor of the way of Justification being holden forth in the Word with respect to a judiciall procedour in humane Courts as is said it can no other way be more satisfyingly cleared To insist a little more then there is a twofold peculiarity attributed to Faith beside what is given to works and any other Grace 1. That it is the condition of the Covenant properly 2. That it hath an instrumentall causality peculiar to it in our Justification By the first is meaned that believing in Christ and receiving of Him is that which enstates one into the Covenant and giveth him right to what is promised and doth in our having right to Gods promises supplie that room which conditions do in mens mutuall bargains wherein when one promiseth somewhat on such a condition the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it and so a condition is that upon which the title to the great promise to wit Gods being our God doth depend And Faith getteth this name in respect of the place God hath put it into in His Covenant and so it floweth from His extrinsick ordination By the second to wit that it is called an instrumentall cause the intrinsick manner of its acting is respected for though it be from the Spirit with other Graces and they be not separated yet hath it a peculiar aptitude to look to Christ receive Him apprehend and ●at Him take hold of and rest on Him c. which no other grace hath For it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man for though there be many members of one body yet all act not in the same manner the hand acteth one way and the ear another c. So it is in the Inner-man there are many Graces which are members thereof yet have they their peculiar way of acting whereof these mentioned are attributed to Faith for which often it is called the eye the hand and the door of the renewed soul because by it Christ is apprehended received and admitted thereunto We conceive this instrumentality is justly attributed to Faith because seing there must be an application of the righteousnesse of Christ and seing Faith doth concur or is made use of as a mids for receiving of Him which is the way by which His Righteousnesse is applied why may it not be called instrumentall in our Justification as it is instrumental in receiving of and resting on His Righteousnesse by which and for which we are justified And thus Faith is not our receiving but the mean by which we receive as the eye is not our seeing nor the hand our gripping of any thing but the organs or means whereby we see and grip Neither doth this give any thing to Faith that derogateth from Christ for it leaveth the praise and vertue to Him but doth infer only an exercising of Faith for attaining of that benefit to wit Iustification Justification it self being an apotelesma to say so or effect both of Christs purchase Gods Grace and our believing and doth flow from them all respectively and doth presuppose the same The dispute about active and passive instruments is needlesse here seing the meaning is clear that for attaining of Justification by Christs Righteousnesse Faith doth peculiarly concur in the apprehending thereof and resting thereon otherwise than other Graces can be said to do And this cannot be denied if we consider 1. That to be justified by Christ and by Faith or by the righteousnesse of Christ and the righteousnesse of Faith are still one in Scripture even then when that concurrence which is allowed to Faith is denied to all other things which saith that Faith concurreth peculiarly and that so as Christ is rested on by it when it justifieth or that it justifieth by obtaining Justification through Him 2. If this be truth that the righteousnesse of Christ is the thing immediatly presented before Gods Justice upon which we are absolved as is said and also if it cannot be denied that Faith hath a peculiar aptitude to act on Christs Righteousnesse and present the same Then it must be granted first that Faith must have a peculiar way of concurring to the attaining of Justification And secondly that this may well be called an instrumental causality in reference to that end otherwise there is no use nor exercise of this its peculiar aptitude which is still acknowledged And if it please better to say that Faith justifieth or concurreth in Justification in respect of its peculiar aptitude to act on Christ and to receive Him than to say it concurreth instrumentally we shall not contend providing it be the same upon the mater with the ordinary doctrine concerning this instrumentality of Faith which we may illustrate and confirm by these considerations and similitudes 1. It is granted that the Word is the external instrument of Justification and that must be because it doth offer the same upon condition of believing or holdeth forth a righteousness by which we may be justified So Faith must be the internal instrument because it receiveth the same that is offered by the Word and receiving is no lesse necessary to Justification than offering and seing that receiving and offering relate so to each other and both to the end there is reason to attribute the same kind of causality to the one that is given to the other respectively 2. We are said to be justified by Faith in Christ as the people were healed by looking to the brazen serpent which was to typifie this Ioh. 3. vers 14. Now they by the vertue of the serpent considering it typically

successe they are brought together in Armageddon vers 16. and before this after the preparation in parenthesis there is cast in a word both of warning and of comfort Behold I come as a thief Blessed is he c. vers 15. 1. The Author is designed by three names yet is the same party under diverse considerations The Dragon is the same mentioned Chap. 12.8 9. to wit the devil here acting not immediately but for supporting his lieutenant the beast to whom he gave his power Chap. 13. leaving nothing that hell can do for that end The beast is the first beast named Chap. 13. to wit the Pope as he is head to the civil State of Rome The false prophet is the two horned beast Chap. 13.11 for Chap. 19 20. the false prophet worketh miracles before the first beast which is the very work of that two horned beast Chap. 13. and his place only He is called here the false prophets because that vizorn of respect to the Lamb which formerly he pretended is now taken away and he that pretended to be Christs Vicar is now discovered to be the great deceiver and false prophet which was to come and as these two beasts are one Chap. 13. as was there cleared so is the beast and false prophet one here for Chap. 19. vers 19. the beast is distinct from the Kings of the earth so vers 14. of this Chapter yet it would seem that all Civil powers under the name of Kings as Ch●p 17. are contrad●stinguished from the beast and whore as they that shall once support her and afterward hate her neither can the Emperour be secluded from that reckoning and therefore it is no supream Civil power 2. They are both cast into the lake together vers 20. and the now-Roman Empire likely was either d●stroyed or turned from the Pope to hate him under the fourth and fifth vial 3. They bo●h end together and it will be hard to think that there will be no succession of Emperors or Civil states representing these parts or powers after the Popes overthrow yet are they all three named d●stinctly to shew what concurreth for supporting papacy devilish subtillity temporall power and deep hypocrisie In a word all unlawfull and carnall shifts and that both Civil and Ecclesiastick are made use of Secondly These inferiour agents are severall wayes described 1. In their nature they are spirits not prope●ly for spirits as such cannot be seen neither is it such that can treat with Kings and perswade them to war as sent out of the mouth of the beast and false prophet But spirits 1. for their activity and nimblnesse in compassing their designs 2. Because they call themselves spirituall men in opposition to Laicks such as the Popes Negotiators are as Nuncios Legats Jesuits c. are exceeding meetly taken in here for their institution oath and way of proceeding answereth well to that of these fr●gs as singularly commissionated to spread themselves through the world to engage all Kings against Christs followers who may also have lying spirits waiting on them to make their embassage effectuall as Ahab's false prophets had 1 King 22. to which this may allude 2. They are described by their qualities they are unclean spirits like frogs 1. In their rise not of God but the devil for they are called so vers 14. as all their orders are not of Christs pl●nting therefore compared to locusts Ch●p 9. 2. In their ends devilish opposit to the Lord Christ as the devil is 3. In their manner of proceeding by all means devilish instruments c. as murders treasons lies equivocations c. they care not what if they may effectuate their designs for supporting the beast 4. In their life filthy and loathsome like frogs that use marishes which in Reformations are not cleansed Ezek. 47.11 so that brood continue in these places which remaineth unhealed and haunteth such company 3. In their number they are three that is a considerable number In the 11. Chap. when Christs cause was low he had but two witnesses Antichrist hath three as it were● moe do back him to his last than Christ had so ten●cious and constant are men in evil rather than good Three also to suit with the nature of him that commissionateth them So some act devilish●y and subti●ly as from the Dragon representing him Others by m●ght and civil negotiations carrying the businesse as servants to Princes A third sort counterfeiting Religion either by pretending many miracles to have been done by their party or strengthened by the devil to do great wonders themselves for covering their hypocrisie and strengthening their cause and according to this threefold commission they act 3. This design of the beasts by these agents is more particularly holden forth in four things 1. To whom they are sent to the Kings of the earth and of the whole world that is to all Nations and Powers whether Christian or Heathen that would joyn against the true Church Therefore if the Emperor were one of the Popes followers the commission must be sent to him and he not be a sender but as the naming of the Dragon distinctly supponeth no distinct visible power so neither doth it in the other likewise by the Dragon cannot be meaned heathen persecuters for they are sent un●o by the beast also and do not send but it is the beast now appearing both l●ke a Dragon and a false Prophet 2. Their errand is to gather them to the battell of that great day of God Almighty that i● to an eminent appearing of Gods in taking vengeance on them not that this is their intentention to fight against God as it is expounded Chap. 19. or to meet his vengeance but that in Gods providence thi● is made the result of all and though they think its fighting for Christs Vicar yet he expoundeth it otherwise as it is upon the matter a fighting against God Almighty for it was to oppose His Churches rising and in that battell God was partie 3. The instruments are more clearly designed spirits not of God but of the devil suiting well with such a commission 4. The means how they prevail it is by working miracles such as the devil by his naturall and experimentall knowledge of things and speciall dexterity to do and compasse things can out of naturall causes easily and really bring forth which may be wonderfull to men who can act nothing like these or by his deceit making men believe he doth things of themselves beyond the power of nature which he doth not really perform but deludeth men to believe that they are performed such are the beasts miracles Chap. 13.12 Or by making men believe that all their legends of counterfeit miracles are true which they make a mark of the true Church and thus perswade men to support their Babylon Before he set down the successe of this negotiation which is vers 16. he casteth in vers 15. a word of warning and comfort It should be in parenthesis as