end there being but one Election or book written concerning the end life and all midses leading thereto as Redemption and the executing of that Covenant Psal. 40.7 as Repentance Faith c. which book containeth Gods purpose and the severall means and steps whereby He hath made it effectuall Again these are compared to a book 1. for exactnesse there is no change or misse can be here all is on record 2. To shew Christs faithfulnesse in His Trust who got the Elect to save Ioh. 6.40 and now produceth them all by name 3. It is produced to shew the rise of the Elects Salvation and what put the difference between them and others and from whom all their Salvation dependeth it is nothing in them but in Gods Electing grace This book is also opened 1. because now it is known to all who are Elect and who not and never till now and therefore ought it never to be enquired into as to others it being never opened till then 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom He will which till this time hath been and shall be a mystery shall then satisfyingly be clear why He choosed so many and no moe why such and not others this man living in such a time and not this at another time Here reason cannot see Therefore faith and fear would submit and forbear searching in some of these things seeking rather to have the priviledges and qualifications of these here inrolled and waiting for satisfaction unto many questions at this day when we shall see Him as He is It is an other book different from the former books which are common to the Reprobates this is peculiar to the Elect that of justice and judgement this of soveraign grace If any ask why the book of life is produced here and not Gods decree of Reprobation also Answ. Condemnation is an act of Justice God condemneth but according to and for their works Therefore there is no need of that decree For He judgeth impenitent sinners But absolution is an act of grace not going on our deservings Therefore there is need of this rule or book to proceed by as distinct from our deservings Beside now God will have Reprobates acknowledging justice and none shall blame Him for their condemnation or Reprobation when their own guilt and Gods decree shall be manifested together what ever man cavill now no weight is laid on that decree in this sentence as a cause of it but upon their own sins On the contrary He shall have all the Redeemed knowing that the weight of all their salvation lieth on His grace and in His purpose before any thing was done by them Now both these being cleared 1. what men did 2. who amongst men are appointed to life the third thing to wit the sentence that is passed on these dead followeth They were judged that is received their last doom But because it is a day of justice and sundry sorts both sheep and goats are judged Therefore there is not one sentence to all but two qualifications of the sentence are added 1. They were judged out of those things that were written in the Books who wanted the written Law have the Law of nature in their hearts for a Law Rom. 2.12 who lived under it are judged by it who heareth the Gospel are judged according to it mens receipts come in to this reckoning In short it is Those written in the Book of life are entred in possession of it according to the Word Come ye blessed inherit the Kingdom prepared for you Mat. 25. Others are charged with their guilt and have this sentence Depart from me c. The second qualification sheweth the justice thereof more that is according to their works not for their works Works here are to the Elect the rule not the cause of proceeding and it importeth these things 1. generally that there shall be justice in the sentence or rather it shall be a just sentence not passed on any by guesse or contrary to their deservings but justly shall it be past by a vindicative justice on the reprobate wicked and by a faithfull righteous sentence of grace on the godly elect Which is also just 1. because Christ hath payed for them their debt is discharged by the cautioner 2. Because God hath promised and engaged to pardon them in that book of redemption or life and now He performeth and keepeth it Hence it is said God the righteous Iudge will give the Crown at this day 2 Tim. 4.8 2. It is suitable to folks works He doth in that day good to these who are good and to the froward and wicked he pronounceth evil as it is cleared Rom. 2.6 7 8 9. when it is said He shall give to every one according to their works it is then thus distributed Thus justice hath our works not as the ground or cause of it but as the evidences whereby the Elect are differenced from others 3. It is proportionable that is to say not only glory to those that do well but to those that abound in well-doing great glory and so it is not wrath only to the soul that doth much ill but great wrath Therefore it is said Gal. 6. he that soweth sparingly shall reap sparingly for as a man soweth so he shall reap not only as to the kind corruption from the flesh or life from the Spirit but even as to the degree lesse or more according to their sowing as in the parables of talents and pounds is clear Matth. 25. and Luke 19.4 It importeth a necessary connexion betwixt good works and glory for without holinesse none shall see the face of God What is meaned by according Christ holdeth it out Mat. 25.29 in that necessary connexion that he that hath shall get more but not because he hath but in order certainly it followeth contra yet it is freely given If any retort that according to works in the wicked importeth merit Therefore so also in the Godly I say it importeth not of it self merit to say according to works as appeareth by the like phrases according to your faith be it unto you and in distributing the talents Mat. 25.15 He gave according to their several abilities Their abilities may imply fitnesse in them and proportionablenesse in distributing of them yet none can say according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth merit in these places and that it can import no merit properly taken here though there be justice in the sentence and it be just yet our works are not the ground of it appeareth 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now if in as strict justice their works deserved life as the wicked deserve death there were no need of mentioning this Book so oft Yea 2. If according to works were to be taken strictly then it were inconsistent with this Book which maketh all to be of
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
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
were true these things would follow it 1. He could have no evidence of his sincerity except he had more grace and that still in exercise nor corruption and that to his sense for every grace hath some opposite corruption and if it were not prevalent over its opposite corruption then could he not conclude that he were gracious and so not except he were more gracious than corrupt 2. If any grace were prevailed over by its opposite corruption he could not conclude that he were in a gracious estate because this is certain that where one grace is sincere there all graces are they being all members and parts of the new creature which in Regeneration is brought forth and it being certain also that for a time some graces will be exceedingly prevailed over by their opposites more than others as the fear of men will keep a Believer under in a particular more than the fear of God Then it will follow that either he hath true fear of God at the same time and so the sincerity of this grace of fear doth not consist in the prevalent degree thereof or hath no grace sincere at all because where one is unsound all is unsound contrà or one grace must be sound and another unsound which cannot be said simply upon the ground formerly given The Believer then in such a case must either conclude himself to be unsound or he must try it by some other mark from the kind thereof And though a Believer ought to account himself greatly faulty when any one corrâ—ption prevaileth yet it will not follow that he should reckon all to be unsound which this would infer and so contrâ—dicteth the Saints practices in such cases From all this we conclude that it 's more safe to keep both the common doctrine and expressions and although we have been longer upon this than possibly may be thought suitable to our purpose yet we have adventured upon it if so be it may conduce any thing to the clearing of that wherein the triall of mens states is so much concerned or if it may occasion some more unanimous expressing of this matter by others who may more dexterously perform it that so this be not stated as a new controversie in the Church at such a time when she is almost overwhelmed with intestine debates already For we are sure in the generall that these qualifications formerly mentioned of the end motive reduplication c. are necessary to the constituting of any act to be sincere as hath been said And if they be necessary they must either be comprehended under the expression of this prevailing degree of the act and so it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a striving for words which are not to be contended for And so both these are upon the matter one Or if they be not comprehended under that expression then they must be somewhat different from it and so there must be more requisite to constitute the sincerity of grace and to difference it from common works in hypocrites than this degree foresaid Or we must say that these qualifications must be accounted common to the acts of hypocrites and these that are renewed which is a thing that we cannot admit upon the grounds formerly laid down although we still acknowledge that the pressing at the most eminent degree of grace even in that comparative respect is exceeding necessary and usefull for attaining to the clear discerning of the sincerity of grace for often Believers do make their own search exceedingly difficult because of the want of this And the agitation of this question being somewhat new we hope what is said will be the more favourably constructed especially this being our fear that by such expressions or assertions as this opinion hath with it grace may come to be looked on as too common a thing and it and nature to be thought more sib than indeed they are LECTURE IIII. Vers. 8. And unto the Angel of the Church in Smyrna write These things saith the first and the last which was dead and is alive 9. I know thy works and tribulation and povertie but thou art rich and I know the blasphemy of them which say they are Iews and are not but are the synagogue of Satan 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten daies be thou faithful unto death and I will give thee a crown of life 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death THe second Epistle is directed to the Church of Smyrna and as her case doth differ from the case of Ephesus and that both in respect of suffering and integrity so doth the Lords message to her differ and is wholly comfortable There is no charge against this Church as in many of the rest this doth not imply an universal freedom from guiltinesse of all sorts But first that this Church hath been free of grosse evils and hath been in honest simplicitie aiming at their duty And secondly it â—eareth out the Lords tendernesse in passing over many infirmities in an honest Church where there is much suffering It is not our purpose to insist in these Epistles the matter being clear and ye having good opportunity of hearing them more fully opened we shall only give a view of the â—cope to keep the coherence of the whole Book The Epistle hath the division common with all the rest in those three general parts to wit first a Preface or Inscription comprehending the Person from whom and to whom this message is directed The Titles given to Christ the Sender were spoken to chap. 1. They are two 1. He is the first and the last this setteth out the eternity of His God-head of His eternity as He is God 2. He is stiled He that was dead and is alive this setteth out Hiâ— Oâ—fice with the effiâ—aâ—iâ— of His death and the victory that He had obtained by overcoming death and the devil and being now above death and suffering to live God and Man in One Person for ever These Titles are specially chosen here for the consolation of this suffering honest Church for His suffering and dying commendeth Him as pitiful and compassionate and His God-head and Victory setteth Him out as sufficiently able both which being put together do exceedingly comfort His people who cannot but live seing He liveth and cannot but continue so for ever Psal. 18.46 Ioh. 14.19 Secondly The Body of the Epistle is contained vers 9 10 11. it especially runneth on these two 1. To hold out Smyrna her case and that both in respect of what was present vers 9. and also in respect of what was to come vers 10. 2. It holdeth out the consolations which are allowed to her for her incouragement in reference to both and these two are intermixed Her present
holding forth of this consolation is Christ expressed by this name in this promise In the 29. vers the Epistle closeth with the common advertisement He that hath an ear to hear c. which is not done for the fashion but is the Lords commending of what hath been said unto the consciences of the Hearers because what is said is said by the Spirit to the Churches and it becometh well these who have ears to hear to hear what is said by Him LECTURE I. CHAP. III. Vers. 1. ANd unto the Angel of the Church in Sardis write These things saith he that hath the seven Spirits of God and the seven Stars I knâ—w thy wâ—rks that thou hast a name that thou livest and art dead 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfeâ—t before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy 5. He that overcometh the same shall be cloathed in white raiment and I will not blâ—t out his name out of the book of life but I will confesse his name before my Father and before his Angels 6. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fifth Epistle directed to the Church in Sardis It hath the division that is common to the rest to wit there is First an Inscription vers 1. Secondly the Body of the Epistle vers 2 3 and 4. And Thirdly A Conclusion vers 5 and 6. The party unto whom it is directed is the Angel of the Church of Sardis this was spoken of Chap. 1. vers 11. It was once the seat of the rich King Cresus abounding in much wealth and also in much sin and profanity yet Christ by His Gospel begetteth a Church in this place Although it be directed in common to Ministers and People and for that end doth contain what respecteth the Church in common yet we conceive it doth especially and principally relate to the case of the Minister and to the People as joyned and agreeing with him in that dead condition as the Exposition thereof will clear The person from whom the Epistle is sent is set forth by two titles First He hath the seven Spirits of God this was expounded Chap. 1. vers 4. and it is again repeated Chap. 4. vers 5 and 6. By these seven Spirits are understood the holy Ghost in His severall Gifts Graces and Operations Christ is said to have these because He hath committed unto him the dispensing of these Gifts and Graces of the Spirit to the Church and doth joyntly with the Father send the holy Ghost the Comforter for the good of His People as is clear from Ioh. 14. vers 16 17. and Chap. 16. vers 7 8 c. and many other places He taketh this title in this place because having to do with a dead Minister and People He would both make them know what must quicken them to wit the Spirit and how they may attain the same to wit by Him It is no little part of Christs glory nor of the Believers consolation that Christ hath the dispensing of life and livelinesse unto His People The second title is which hath the seven Stars this is in part taken out of Chap. 1. vers 16. where Christ is described as having in His hand seven Stars By Stars are here understood Ministers as Chap. 1. vers 20. is clear Christ is here said to have them as He hath the seven Spirits which doth import 1. His speciall interest in and title to Ministers He hath a peculiar right to the Church beside what He hath to the world yet hath He a more peculiar right to the Ministers as having their Commission from Him and dependance on Him in a more special manner Therefore Psal. 68. vers 18. He is said after His Ascension peculiarly to have received gifts for men or in the man And yet these gifts are no other but the gifts of Apostles Pastors and Teachers c. which He again giveth to His Church as is clear from Ephes. 4. vers 8. and 11. Secondly This title importeth Christs absolute Soveraignity over His Ministers in a special manner for he hath them And so they being His He may dispose of them at His pleasure for fâ—rthering of them in His work if they be faithfull and for blasting of them if it be otherwise Thirdly It points at Christs care of His Ministers who doth in a special manner keep and preserve these Stars as something that is much esteemed of by Him Christ taketh this title unto Himself in this Epistle 1. That He may provoke this lifeless Angel to seek life in Him seing He who had the seven Stars had also the seven Spirits and so especially they to wit His Ministers might expect to be made lively by Him if He were improven by them and so this title doth back the directions that follow 2. It is also to let them know that are Ministers that though they be in an eminent place yet are they subject to Christ who is their Soveraign and so ought to be dependent on Him otherwise they are liable to His triall and censure who can dispose of them as He will and so this title addeth weight to the threatning which is contained vers 3. The Body of the Epistle followeth in the close of the first verse with the 2 3 and 4. We may take it up in these four First The Lord discovereth the hypocrisie and deadnesse of this Minister and Church vers 1. Secondly He proposeth many directions as remedies fit for their recovery Thirdly He presseth the practice of these directions by several weighty reasons and threatnings and these two are intermixed vers 2 3. Fourthly There is a qualification of this charge and a consolation in reference to some Members that were free from this challenge aud this is held forth vers 4. The case of this Minister and Church is in two expressions 1. Setting out what they were thought-of by others 2. Expressing what indeed they were before God Before others they had a name that they were living that is they were thought to be in some good and lively condition more than ordinary and were thought by others about them to be a Church in better condition than other Churches for to have a name doth import the esteem of somewhat in her which was not ordinary yet saith the Lord notwithstanding of that name they were dead that is very unsurable to that they were esteemed to be and in respect thereof indeed but spiritually dead By this deadnesse we understand First A simple deadnesse in hypocrisie and so it is
be so chearfull a Song to the redeemed neither would it warrant them to say Thou hast redeemed us in a peculiar sense seing these effects are common to others also many might have ground to blesse for these mercies beside these who are made Kings and Priests All which are most inconsistent with the strain and scope of this place It is true if we will consider the way and method how these benefits are applied to the redeemed or the order by which they come to be possessed of them that instantly upon Christs suffering all cannot be said to be actually justified nor glorified more than they can be said all to have really existed because the Lord in His Covenant hath particularly concluded when and by what means such persons and no other should be brought to believe in Christ and actually to be justified even as well as when they should have a being or at what time their life should be brought to an end and they actually be glorified yet if we consider the things purchased in respect of the bargain we will find that they were absolutely and actually bought unto such persons and satisfied-for by the Mediator so as not only in His intention He aimed to make their Justification and Salvation possible but really and simply to make it sure and to procure it to them yet so as in due time and method it is to be applyed And we conceive that it is a dangerous assertion to say that Peter before his believing had no more interest any way in Christs death than Iudas which yet followeth upon the last opinion that was casten and is acknowledged by the Authors thereof See Cameron part 3. pag. 583. Indeed if we will consider Peters own estate as considered in its self without respect to the Covenant of Redemption and if we consider any actuall claim which he might lay to Christs death in that condition for his own peace and comfort there was no difference but if we will consider Christs sufferings as in the bargain of Redemption before the Lord the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator and his debt satisfied-for by His suffering in his name so as it could not fail in reference to him more than if he had actually had a being and had been justified and glorified when that transaction was closed none of all which can be said of Iudas whose name was never in the Covenant of Redemption as Peters was The second thing moved was to consider if Faith and other saving Graces be fruits of Christs purchase so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing but also the purchasing of Regeneration Faith c. that so the Elect might come to the obtaining of pardon Arminius and the Patrons of Free-will do deny Faith to be a fruit of Christs purchase So doth Cameron and some others but with this difference that these last do assert that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all but from Gods Soveraign good-wil thinking meet to bestow that gift upon some whom He hath Elected and not upon others and this they say is a meer fruit of His Soveraign good will without respect to the merit of Christs death even as His decree of election was The reason of the denying of this we conceive to be their making of the fruit and effect of Christs death to be common to all and it being clear in experience that all men have not Faith it cannot be consistent with the former ground to account it the fruit of Christs purchase for what He hath purchased cannot but be brought to passe as elsewhere Cameron asserteth and so according to their first ground Faith would be common to all men And to say that Christ hath purchased Faith conditionally as He hath purchased life and Salvation unto all were absurd because there is a clear condition upon which men may expect life to wit believing but there can be no such condition conceived upon which Faith may be said to be purchased But to answer what was moved we say That Conversion Regeneration Faith Repentance c. are no lesse the fruit of Christs purchase than pardon and Justificatioâ— c. because first by His purchase we are made Kings and Priests unto God And wherein do these priviledges consist but in the having and exercising of these inward saving graces of the Spirit whereby the Elect are made in a spirituall sense Kings and Priests Secondly It can not be well understood how Justification and Glorification may be said to be purchased by Him if all the steps by which these are necessarily brought about be not in the same manner procured Thirdly We are said to be blessed with all spiritual blessings in Christ Jesus Ephes. 1.3 which must thus be understood to wit that by His merit we have these communicated to us and Is not Faith and saving Grace to be accounted amongst spirituall blessings Fourthly He is made to us of God not only Righteousnesse but also Wisdom Sanctification and Redemption 1 Corinth 1 30.31 and certainly under these expressions all saving graces needfull to the working out of our Salvation are comprehended And the end of this is that whosoever glorieth may glory alone in Him as having all in Him and nothing but by Him Neither would there be such occasion of glorying in Him if these were not purchased by Him Fifthly The considering of the Covenant of Redemption will also fully clear this for no question that must be a fruit of Christs purchase which the Lord hath promised to the Mediator as a satisfaction to Him for His sufferings Now this is clear that it is not only promised to Christ that many through Faith in Him shall be justified but that certainly He shall see His seed and the fruit of the travel of His soul Isa. 53.10 11. That His people shall be willing in the day of His power Psal. 110.3 That these whom the Father hath given Him shall come unto Him Ioh. 6.37 and that they shall all be taught of God c. and What else can these speciall promises import but this to wit that the Son the Mediator for laying down of His life shall have many given Him and actually by the Spirit drawn to Him and made to believe in Him and to acknowledge Him as the Author of their eternall Salvation without which that promise of seing His seed could never be accomplished Yea must not all the promises of the Covenant have one rise and be derived through one meritorious cause Now these promises of Sanctification such as to take away the stony heart to give a new heart to cleanse us from all our idols and wash us with clean water c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more as is clear in Ezek. 36.25 26 c. and
given them doth not import lawfull authorizing of them but as was said of their head vers 1. they want not commission but that is given them by the Angel of the bottomlesse pit who doth formally authorize and create these orders and prescribeth rules unto them so that even his Officers and Ministers have order among them and assume not commission and calling although to superstitious orders of themselves This is fully made out in the Popes way of founding creating commissionating c. by his bulls patents and other writs as they give them names of all orders whereof many hundreds are in that Kingdom all which have their dependence on him owe their being to his Authority and are regulated by the Laws and Commissions given them from him Vers. 4. The second way how their power is described it v. 4. where their Commission is bounded and ordered in these two respects 1. In respect of these they shall not hurt it was commanded them that they should not hurt the grasse of the earth c. whereby is understood as is clear by the opposition following the Elect or sealed ones This command cometh not from their immediate superiour to wit the Angel of the bottomlesse pit but proceedeth from the Lords Soveraignity in order to the fulfilling of what was foretold Chap. 7. Again the proper objects unto whom their power reacheth are set down to wit but only these men which have not the seal of God in their foreheads that is these who are not elected here the end of Christs sealing and the advantage of it doth appear and also who they are upon whom the delusion of Antichrist hath full victory Vers. 5. 3. Their power or Commission is discribed further in a twofold limitation v. 5. 1. And it was given to them that they should not kill them that is that their plaguing of men should not be directly by taking away the bodily life as the horse-men under the sixth trumpet have v. 18. but must be understood of another sort of plague as afterward If any say that Antichrist is said to kill Chap. 11.13.17 and so how can this be said of him Answ. We may consider Antichrist in a twofold respect 1. In respect of the Elect 2. In respect of hypocriticall Professours in the Church In respect of the first Antichrist is here limitted from killing them spiritually but in these places he is permitted to kill them bodily On the contrary again in respect of the second Antichrist doth not take away the life bodily of these that submitteth to him but he proveth a spiritual plague unto them Now if we consider him in the first sense as he corrupteth the Elect Antichrist is not the plague of the world but in the second sense as souls are endangered by him And therefore this being a threatning of sending him as a plague to the hypocrites of the Church his proper commission in reference to them is only set down 2. This limitation may be put in to shew the proper work of these locusts which should not be professedly to take away bodily lives themselves from which as to its act the Romish Clergie doth superstitiously pretend to abstain although they be deep in bloudy contrivances but that their native work should be the destroying of souls The second limitation in this Verse is in respect of the time it is not for ever but for five moneths We understand it indefinitly for a considerable long time yet a time that is bounded by the Lord and will have an end as Ezek. 39.12 seven moneths are to be taken also It is probable that particularly five moneths are mentioned because ordinarily locusts continued to destroy during five moneths as it is written of them for beginning in Aprill they died in September If we should aim to be more definit in applying this time it would but prove more troublesome and uncertain than satisfying or edifying The last thing wherein their power or commission is described is in the nature of the plague it self that is it was not that they should kill men but that men should be tormented c. This torment in the greatnesse of it is aggreged by a similitude in the end of the fifth Verse their torment was as the torment of a scorpion which is a grievous dangerous and vexing torment Vers. 6. The second aggravation is v. 6. from the effect of this Men shall seek death and shall not find it and shall desire to die and death shall flee from them In sum it is this their anxiety shall be so great as shall make them weary of their life as we see often good men wish for death under great anxiety of spirit not as death is considered in it self but as usually it is accounted an end to present vexations as Iob and Ionah and yet death shall not prove comfortable to them but death that is a quieting death which they desire shall flee from them and thoughts of death shall breed a new terrour to them For understanding this two things are to be observed 1. That it is not bodily torment which the Text speaketh of but Spirituall anxiety and inward vexation of spirit and that such as natively floweth from the practices and doctrine of these locusts For 1. this torment is on the friends and native subjects of this Kingdom whom these under-officers do not pretend willingly to torment 2. Their power is not to kill bodily and therefore not to torment bodily The second thing to be observed is that nothing doth more natively breed anxiety and spirituall torment than the principles contained in the Popish Doctrine and propagated by these who are signified by these locusts And therefore seing the spreaders of such Doctrines as breed anxiety and vexation of spirit and can never satisfie nor quiet a conscience must be understood here we can more warrantably apply it to none than to underlings of the Popish Clergie and other propagaters of that Kingdom Where these things are clear 1. That their Doctrine is apt of it self to breed this vexation of spirit such as the innumerablnesse of their ceremonies holy dayes Doctrine of merit of works and uncertainty of Grace and Salvation perfection of holinesse and fulfilling of the Law of God with the great yoke of will-worship and superstition which cannot but bring the zealots of these traditions under much bondage 2. This is clear that by their principles there is no quieting of a conscience once wakened What can their pennances pilgrimages satisfactions indulgences invocation of Saints and Images and such like do to the sprinkling of an heart from an evil Conscience There needeth no more proof of this than to read the Writings of some of their Casuists and to consider the many dotations given for soul-masses after death because the Conscience could never be quieted here 3. We will find also both these made good in experience Histories are full of instances of the heartlesse and comfortlesse life and anxious death of many
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
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
differently we ought to construct of many we shall afterward touch but now for the main our direct assertion is this That a Papist as such living and dying according to the complex principles of the doctrine and worship that is followed in Popery cannot be saved nor expect Justification before God I say a Papist living and dying according to the essentiall principles of Popery which do especially relate to these three 1. To their giving to the Pope such ample authority reverence and adoration as they use to do 2. To their way of carrying on the Justification and Salvation of a sinner before God as it is holden forth in their doctrine 3. To their manner of worship that is praying to Saints worshipping of Images sacrifice of the Masse and other such things owned both by the doctrine laws and practice of that Church We say one living and dying devoted to these although neither scandalous in outward practices nor defective in respect of externall painfulnesse yet upon this account as being a Papist chargeable with the three generall heads foresaid he cannot but be liable to Gods judgement and die without any solid hope of being saved by these principles The generall we conceive is clear from what was said Chap. 13. vers 8. this kind of worshiping the beast being held out as inconsistent with election which saith that no Elect person can so live and die and therefore none such can be saved here again worshipping of the beast and drinking of the cup of Gods indignation for ever are peremptorily put together And all alongst this Book the beast with his followers and great Babylon are ever looked upon as most hatefull to God till at last Chap. 19. and 20. he and they are cast into the lake together and that is mentioned to be upon this very account of their being stated by their doctrine worship and practices in opposition to Christ without respect to morall ills common to them with others of the world This is also confirmed from 2 Thess. 2.10 and 12. where this deceivablenesse of Antichrists apostasie is bounded to them that perish and this is marked as the design of Gods justice therein that all they may be damned which receive not the love of the Truth this then must be of it self the very high way to damnation And we cannot question the truth of this without the overturning of the direct scope and meaning of these Scriptures and the application of them which is laid down all alongs in this Book If it be yet required that further satisfaction be given as to the grounds which render their salvation impossible We do answer that it ariseth from these two which do infaâ—ibly demonstrate the same 1. This way of Popery is of it self exceeding sinfull and abominable before the Lord and so doth in more than an ordinary manner make a person liable to His wrath 2. As it is of it self sinfull so it hath no solid way laid down for removing of sin but doth leave a man without any solid hope of reliefe from his originall and actuall sins beside that it incapacitateth him to look upon it self as sinfull or to seek for the right remedie thereof And where these two are put together to wit hainous sin and no way to remove it or any other what can be expected but inevitable ruine and condemnation For where the disease is deadly and the cure naught death must be certain We shall therefore a little make out both these assertions from which the conclusion laid cannot but follow 1. We say that the way of Popery in it self and its complex nature is most hainously sinfull and doth render the followers thereof exceedingly guilty before God Therefore we will find it charged with the most abominable guiltinesses that are elsewhere mentioned in Scripture 1. There is in it the guilt of Idolatry and that of all sorts 1. A worshiping of Angels whereof somewhat is spoken Chap. 19. the worshipping of Saints departed and a giving of divine honour to them a worshipping of the Pope spoken of Chap. 13. and 17. by ascribing to him divine attributes which he willingly receiveth as Thuan lib. 3. pag. 95. among others doth observe a worshipping of the Crosse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of the Sacrament or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of Saints and their reliques making Images of the holy Trinity and persons of the Godhead and many other kinds of Idolatry commit they and that both against the first and second command and therefore are said Chap. 9. vers 20. to worship the works of their hands and devils and idols of gold and silver c. of which somewhat was spoken in that place The second sin charged upon them is blasphemie a sin of the highest nature that is either by detracting from the soveraign and absolute God that which is due to Him or attributing to Him what becometh not His Holinesse Mercy and Soveraignity or by ascribing what is proper to Him to some creature in all which respects Popery is a doctrine of blasphemie as was hinted Chap. 13. and therefore this beast is said to be full of names of blasphemy Chap. 17.3 3. Defection and Apostasie from the received Truth is a hainous sin and this is most essentially proper to Popery Therefore is it 2 Thess. 2. denominate by this to be a falling away When we call Popery an Apostasie it is to be understood as differing from any particular heresie although these also be of themselves damnable for this is a defection by a concurrence of many heresies corrupting the series of the truths of the Gospel and therefore cannot be but exceeding sinfull and damnable seing God hath so peremptorily threatened adding unto or taking from the Word as it is Rev. 22. 4. It is in sum Antichristianity or the sin of Antichristianism to be found chargeable in the manner foresaid and can there be any sin desperately dangerous if that be not Which though it do not expresly thwart with Christs Natures and Person which is not to be Antichrists error as was observed Chap. 12. toward the close yet doth it exautorat Him detract from His Offices and the effects thereof and constantly as such doth top with His Church and People and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works and therefore in that respect it may well be said to deny that Christ came in the flesh which is the very spirit of Antichrist which doth necessarily follow from that Doctrine For say they 1. obedience to the commands and the merit of works is the only way to life still 2. say they That supposing the habits of Grace to be infused and men to perform these works in the strength thereof they could not but be acceptable to God and enter the man into life as being meritorious thereof although Christ had never come in the flesh And 3. they say That His becoming
shew His God-head I am Alpha and Omega and I will be his God ver 6. and 7. He is brought in speaking 1. to confirm what is said it is God who undertaketh it and therefore it cannot misse He may be believed 2. To shew the greatnesse of the thing and concernment of it that God will Himself be as it were the preacher of it In this confirmation there are three severall speeches to the same end The 1. is vers 5. Behold I make all things new wonder not at this glorious change for saith he I that once made all things now I make them new new heavens new earth and Church c. as to their qualifications which all things relate to the passing of the former things mentioned vers 1. and 4. and Chap. 20.11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort and strengthening of their faith in this great point The second word for the same end is Write for these things are true and faithfull The command is repeated to shew that there is a singular truth in this point he might record it and though it be implyed men ordinarily look on these things as passing words yet saith he they are faithfull and true The third word is vers 6. The repeating this so often He said unto me is for wakening attention and to mind us who it is that speaketh and that every word as a diverse sentence is to be weighed It hath two parts The first is absolute bearing out the certainty of the accomplishment of that great change spoken of as if it were already done It is done saith he that is old things are passed and all things are made new what ever was before promised is certain as done This looketh to the end as was cleared by the same word of the seventh vial Chap. 16. which sheweth the comtemporarinesse of these events as was then cleared The second part of it is conditionall holding forth the parties in their qualifications who may expect that glory vers 6. and 7. and these who have no right to this happinesse vers 8. which is as an use of the former grounds or is drawn to stir up Hearers to be in love with heaven from the offer of it on this condition and to scare men at hell in opposition to this by threatning particular sorts with it And therefore this offer is not to be looked oâ— as to be made after this begun making of all things new as in order of time but as holding forth the way how to come to this happinesse presently as to the offer though the happinesse be coming and by the offer of it hereby to engage folks into it This offer as it pointeth out heaven as the result so it pointeth out the way means and motives leading and pressing to it at all times as the close of the seven Epistles Chap. 2. and 3. doth The offer beginneth with a description of Him that maketh the offer and beside that hath two parts The first part vers 6. The second vers 7. He describeth Himself as often in the first second and third Chapters I am Alpha and Omega the beginning and the end This is to shew 1. who it is that ofâ—ereth and that He may be trusted 2. That He should not be slighted nor refused duty tyeth to respect what He saith who now speaketh from heaven 3. That as He is Alpha in the beginning so now he appeareth Omega in the perfecting what He promised Every part of the offer hath a promise of eternal life upon a condition or to persons so and so qualified The thing promised veâ— 6. is I will give him of the fountain of the water of life This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto life and begins it Ioh. 4.10 and 7.39 Sometimes for the enjoyment of God who is our life as Psal 36.9 with thee is the fountain of life both come well in here but the last as the scope and great part of the promise which hath its perfection in heaven This is water of life and that for the excellency and perpetuity of its refreshing here is a perpetuall fountain whereas not one drop is in hell The condition runneth in the words 1. I will give him It is a free gift so is life eternall Rom. 6.23 2. And it is given freely that is without any price and compensation but it is obtained without money and whatever qualification be in the person thus freely begraced it is no cause of this gift Yet 3. this is qualified It is to him that is athirst that this gift is given as Isa. 55.1 Athirst is 1. one that needeth 2. one that is sensible of his need 3. one that would fain have as ever a thirsty man would drink as it were pained for want of it 4. It is one that will take and welcome the offer on any terms and think himself much oblieged to him that giveth it Hence under thirsting Isa. 55.1 and Matth. 5. Blessed are they that hunger and thirst is ordinarily holden forth peoples fitnesse to receive and willingnesse to consent to Jesus Christ as Chap. 22.17 whosoever is athirst that is as after followeth who ever will let him come c. by which we may see 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by faith it is done in this If they will receive and be willing c. they are welcome 2. The fit and qualified objects that the promise is made to poor hungry thirsty that may not want and yet have nothing to buy Come here the market is free 3. The consistency yea the necessary connexion of grace freely giving and the qualifications of hunger and thirst in the receiver for 1. this qualification disposeth them to make use of grace 2. To esteem of and prize grace as sicknesse doth of him who is the Physician This condition of faith thirst and willingnesse c. importeth no more on the receivers side any thing inconsistent with grace than that it is said he giveth freely and without money on His side This importing but a free receiving as that doth a free giving The second promise is large in two expressions setting out this happinesse he shall inherit all things he shall want no good thing and these all shall be his possession he shall have God who 1 Cor. 15.28 shall be all in all infinitly supplying and filling the room of all the riches honour contentments and comforts that men can imagine It shall be a greater possession than if they enjoyed all things For 1. God equivalently maketh up all that nothing is missed 2. Eminently and excellently He maketh up all that what ever comfortable â—ffâ—ct would be expressed from inheriting all things it is much more excellently and eminently from God This must be an excellent inheritance that is set out by such an
as chrystall so pure and pleasant no river here is like it 5. It proceedeth from the throne of God and the Lamb that is its excellency God is the fountain thereof immediately It is not from the Temple as Ezek. 47. which cometh by Ordinances but from the Throne a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life Ioh. 7.38 which maketh some apply this to the holy Spirit which proceedeth from the Father and the Son The generall is a truth and suiteth with the scope here that Believers in heaven shall be well refreshed and satisfied and that with such consolations as proceed from Father Son and Spirit although we insist not in the particular application Christ the Lamb is still joyned with God because the enjoying of the God-man is still looked on as a great part of our happinesse The second thing mentioned is the tree of life vers 2. which doth exceedingly adorn and enrich this city It alludeth in generall to Gen. 2. where the tree of life was in Paradise a Sacrament of immortality to Adam if he had stood but this is a tree of life not only as confirming their unchangeable state of happinesse who are in heaven but of its own efficacy able to bring forth life eternall and to continue it in these that eat of its fruit and so it differreth from all food even Manna that men eat of here This is an excellent tree It is further set out from its place it is in the miast of the street of the city a speciall ornament of the market place Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God Chap. 2.7 and Chap. 22.14 which maketh that we need not be anxious about particular application of the severall parts 2. It is commended that it groweth on either side of the river there is but one tree yet of that proportion and extent that its branches extend to both sides and the fruit is in every place to be found which is a singular thing here only mentioned to shew that though there be a river in the city yet by it none are divided from the fruit of that tree it furnisheth alike easily all who have all alike accesse to it 3. It bare twelve manner of fruits that is variety of all sorts of consolation though it be but one tree yet it is an Orchard for variety and satisfaction 4. It yeeldeth fruit every moneth it is so fertile for abundance it is ever harvest here alway there is fruit on this tree 5. Its leaves are medicinall as the fruits are pleasant They are for the healing of the nations there is neither need of gold nor water nor fruit in heaven more than medicine but all are mentioned to set forth that happinesse where there is neither mortality nor death the tree of life preventeth these nor sicknesse there is so good medicine in these leaves that who live under its shaddow are perfectly whole by the efficacy thereof So all the scope is rather to shew the effect that is there to wit perfect health and happinesse than to pitch on any particular mean of applying or bringing out these Though if Christ Jesus be meaned here by this tree as is like it is not impertinently applied to Him seing He now being in heaven hath this efficacy on the Nations before they come there He who healeth the Nations shall be enjoyed in heaven so it commendeth heaven to us the more because Christ our Physician is there There are three aggravations added vers 3. The first is there is no more curse that is there is no effect of sin nor wrath no cursed thing nor cursed person but all are fully happy and whatever followed sin is shut out there but the throne of God and the Lamb is there the curse was especially in separating from God now by Gods constant dwelling in that city amongst these blessed Saints all the curse is taken away for they are inconsistent together that is His glorious presence as on His throne in stately Majesty opposit to His manner of appearing on earth which is Gods footstool whereas heaven is His throne The third here is And his servants shall serve him His servants that it their servants i. e. to Him and the Lamb and Him are here put in the singular number to shew the unity of the Father and the Son though it relateth to both The priviledge here is that these His servants Saints glorified shall have a place amongst these that stand by Zechar. 3. It supponeth 1. an accesse to His company such as Angels have who are alwayes waiting on Him and behold His face Matth. 18. This is a priviledge that others who are not servants have not 2. It supopseth a relation to Him and that an honourable relation to be Gods servants is more than to be Kings servants yea Kings so David and Moses stile themselves Psal. 18. and 90.1 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully These who here devoted themselves to Him and engaged themselves to be His servants though they performed little yet there they shall serve Him and perform it as becometh It is the Saints prayer here Matth. 6. that they may do Gods will on earth as in heaven and what happinesse would they think it to be some length in that Now in heaven that is perfected and without declining or defect they go about it and certainly if it was a happinesse to be Solomons servant and a great honour much more to serve God and the Lamb. There is more happinesse in active doing of holy duties than we are awar of We have heard of five aggravations of this heavenly happinesse other two do follow ver 4. The first iâ— They shall see his face It is usuall by this to set out the happinesse of heaven as Matth. 5.8 Heb. 12.14 1 Cor. 13.1 Iob. 3.2 His face here is mentioned to shew that that enjoyment shall be most immediate and intimate and so it is opposit to what is attainable here seing at most Moses got but a sight of His back parts This is particularly marked to shew wherein their happinesse in heaven consisteth it is in the immediate enjoying of God who then shall be all in all The second is and his name shall be in their foreheads they shall look like Him so we understand it that they shall be transformed into the same image perfectly 1 Cor. 3. ult and 1 Iob. 3.2 they shall partake of His likenesse as He prayeth Iob. 17.26 and our vile bodies shall be made like His glorious body Philip. 3. ult proportionably as becometh members to their Head Then shall Believers bear His name in their foreheads and it shall be known to whom they belong by the excellent priviledges bestowed on them Their happinesse is further set out ver
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
as Peter saith of lesse obscure Scriptures 2 Pet. 3. They pervert them to their own destruction much more it seemeth it may be said of this which is so dark and so would the objection conclude better seal it than no seal it This is prevented by an answer usual in the Prophets keep it not up whatever come of it like Ezek. 2.7 whether they will hear or forbear And this is followed with a twofold qualification 1. If it be dark or an offence to any it will be but to the profane and vile or filthy who abuse the best things it will make none profane but filthy persons who may from their corruption abuse it as they do the plain truths But 2. these who are single and sincere it will not hinder but strengthen them in the way of holinesse and confirm them in the faith of Christ and so it will be to the one the favour of life unto life and to the other the favour of death unto death a Corinth 2.16 and that is no strange thing and cannot be attributed to the unsealing of this prophesie for if it were sealed that would follow as we see in Dan. 12.9 10 c. This is the simple scope of this Verse we may read it in the future time as it is common to the Hebrews to which stile Iohn cometh neer here and so it telleth what will be the effect some 〈◊〉 offend at it some will get good of it or in the imperative let them be filthy still It is no dispensation but an holy regardlesnesse that God hath of such filthy persons as will not be made clean but maketh a snare of their table let it be so saith he as Rom. 11. and Hos. 4. Ephraim is joyned to idols let him alone he will not part with them that is his sin and let it be his plague so here If any should question the meaning of that he that is just let him be just still or it being the word in the Original that signifieth justified he that is justified let him be so still Answ. The Word may and we think doth keep its proper signification here as it is distinguished from sanctification and inherent holinesse The simple meaning is they who are in Christ shall not be shaken out of that estate but shall still so continue whatever come of others Thus still signifieth not an increase of degrees which may also be in this as to our sense and that well agreeth to the scope but a continuance of that estate as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sundry times rendered supra vers 3. And that it must be so appeareth by this that holinesse or sanctification is expresly distinguished from this of being just as denotating a different thing Therefore Bellar hath no ground from this which is the only place alleaged from the New Testament to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to make just by inherent holinesse This is a simple declaring of the effects that should follow severally on hearers some perverse spirits shall offend but all the godly both as to their justification and sanctification shall be preserved Therefore there needeth no scarring to bring forth this prophesie A second qualification is ver 12. And behold I come quickly c. that is be doing for that negative seal not the sayings ver 10. includeth the contrary affirmative reveal them for though it be abused for a time I am coming quickly and will call every one to an account of their carriage and reward them accordingly even in reference to their usemaking of this prophesie This is added to strengthen the former reason One might think it sad that men should so abuse Pearls and such a precious Word it will not be long so saith the Lord but I my self will come to execute justice on all which shall be suitable and proportionable to mens carriage that is vengeance on these that continue filthy and glory and honour to such as continue holy Rom. 2.8 And this word is an advertisement to all to take heed how they live under means for so must they answer and be judged according to their works And the Lord cometh in abruptly as it were to continue the same matter for the title which He afterward assumeth sheweth it to be Himself thereby declaring that it was His Word and by His Authority which the messenger spoke mediately as when He speaketh immediately Himself By occasion of this judgement there is a word of great concernment set down till ver 16. for we take this 13. ver which beareth plainly out Christs name to be His own words coming in here to confirm what the Angel had said in His name before and so ver 14. and 15. are to be read in a Parenthesis as the Angels words set down for advertisement and vers 16. Christ is again brought in proceeding in His speaking The like may be seen in these words Chap. 16. ver 15. Blessed is he that watcheth c. where the writer upon the occasion of judgement formerly mentioned breaketh forth into that advertisement However though these words here ver 14. be the Angels words in that he saith His Commandments yet the scope and matter is the same and it is certain ver 16. Jesus Christ Himself taketh it on Him and therefore telleth it is He now and no Angel but He who sendeth Angels that speaketh This saying of His I come quickly v. 12. is for confirming what He said of the happinesse of these that keeped this word and this name of His vers 13. is repeated for confirming that of His coming quickly to reward every one because He is God who as He gave a being to all for His own glory so He will exact an account thereof LECTURE III. Vers. 13. I am Alpha and Omega the beginning and the end the first and the last 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 16. I Iesus have sent mine Angel to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning star 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the prophesie of this book If any man shall adde unto these things God shall adde unto him the plagues that are witten in this book 19. And if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 20. He which testifieth these
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent