man or His suffering so much upon supposition of the former was not necessary for the procuring of this Grace yea they deny de facto that Christ did suffer any thing of the curse inwardly in His soul on the behalf of sinners Now all these being put together do they not amount to this in effect that Christs coming in the flesh is in vain or not true But this corrupt contrivance of their doctrine will be more clear in the following Assertion To conclude this then we only say if Idolatry Blasphemie Antichristianism and Apostasie in the highest nature be sinfull and hatefull in the sight of God Popery must be so neither is it for nought that Scripture doth so paint out that sin by such hainous characters but that He may imprint the detestablenesse thereof upon hearts beside the accessory guilt of murders thefts persecutions and other sins which are incident to that way especially to the leaders thereof as was hinted Chap. 9.20 But now we proceed to the second thing laid down to shew that according to the Popish principles a sinner can never win to peace with God and so cannot but perish we shall first shew what is their doctrine concerning that or what is the way that they lay down for the justifying of a sinner 2. We shall shew the inconsistencie thereof with the way laid down in the Gospel from which the damnable absurdity of that doctrine and truth of the former Assertion will evidently appear 1. It is to be adverted that though they use the title Iustification that yet indeed they do deny it and upon the matter acknowledge Sanctification only and so in this rather we are to enquire if there be such a thing as Justification distinct from Sanctification than how Justification is perfected their Justification being only an infusing of Grace whereby he that was a sinner becometh by a physicall change holy 2. It is to be adverted that they maintain a twofold Justification one as they say of the wicked this they call the first Justification when the first Grace is given to one who formerly was not gracious the other is the Justification of one already habitually gracious this they call the second and is by augmentation and â—ncrease of the Grace given The first Justification they acknowledge is free being only procured by the merit of Christ and that there can be no condign meriting of that although by the right use of free-will and the exercise of morall good works it may be congruously or de congruo merited so that one who doth what in him lieth by the help of common Grace which is named by them gratia auxilians and in some sufficiency at least remotly is given to all they cannot but obtain it This first Justification they grant to be sufficient to children who cannot merit or one that receiveth the Sacrament of Baptism or pennance and doth not out-live the same but die in instanti if that case can fall out yet this they think impossible because at least they have contrition and holinesse in their vow and want not some desires of further or at least continuance in what they have received and in that respect do merit as Suarez speaketh de gratia pag. 223. lib. 8. cap. 12. The other Justification that is acquired by the performing of good Works and the merit that proceedeth from them they maintain to be simply necessary to all that are at age because as that forecited Author saith lib. 12. cap. 28. pag. 222. and 223. ipsa gloria secundum totum suum esse ut ita dicam secundum substantiam suam tanquam merces meritorum promittitur and glory in Gods way is laid down to be the reward of merit And this supponeth a free working to preceed it this merit they maintain to be de condigno or of condignity and that not from any imputation of Christs merit to these works but from the nature and proportionatenesse of these works to the reward it self Hence it is that some of them to wit Vasquez in 1.2 disp 214. num 43. do deny that there is any respect or look had to Christs merit at all and others who grant there is respect had to it so as to make them merit in a more excellent way yet say that that proceedeth not from any defect that is in them as if Christs merit were to supply that for Adam before his fall and the Angels had true merit without Christ much lesse secondly as if they did not merit of themselves properly except by the vertue of Christs merit for then say they that were not to ascribe the merit to our works but to Christs and that our works were only meritorious from that extrinsick ground and so God would not reward our works but Christs which would resolve in this that we would not merit Grace and Glory but would get it by gift which to them is absurd as is asserted by Suarez lib. 12. cap. 18. 19. pag. 484 486 c. at large which is the joynt opinion of Bellanâ—â—â— and others of them Bellar. de justif lib. 9. cap. 10.938 and of the Councel of Trent Sess. 6. cap. 10 and 11. See also lib. 5. de justif cap. 16.109 yea they say that this merit doth not proceed from respect to Gods promise only as if it did arise from that alone without respect had to the intrinsick value of these acts because say they Gods rewarding of good works is an act of proper justice and cannot but be done and doth only look to Gods Covenant and Law wherein he hath appointed to accept these Works as of themselves meritorious of Glory without respect to that extrinsick consideration therefore they disclaim the opinion of Status and Durand and the Nominals that found the merit of Works upon God's promise allanerly as if they were not merìtorious without that because that opinion will rather infer it to be a free gift which one may engage himself to give for a thing of little value and would not be proper justice nor differ from that they call meritum de congruo which often is founded upon a promise This condignity therefore is grounded upon these two 1. An intrinsick value in the works themselves that proceed from the gracious habit wherewith the worker is qualified 2. An appointment or condition of Gods whereby he hath promised such a reward to wit glory to such works as Suarez hath it at large lib. 12.480 483 c. And Bellarmin laieth down that Matth. 19. If thou will enter into life keep the commands as the very form of the Covenant and as the only way to life de justif lib. 3. cap. 13. In which respect sometimes they say Justification is free that is in the first respect sometimes by Works that is in the second respect 3. We would advert that as they distinguish between the culpa or blot of sin and the reatus or guilt and punishment of sin so do they affirm that
but by merit and that by their own proper merit therefore even these who are justified by this first Grace must go about the works of holinesse as the account upon which they must attain heaven even as Adam was to have done for life if he had stood in his innocency and in this respect they say that Christ merited to procure Gods promise to give life to our merits and to accept of them not as if His merit concurred therein to make them meritorious but as an universall cause influencing them that they may merit in a more excellent way as Suarez speaketh pag. 488. Therefore he distinguish young ones from others because they are saved by Christ only but saith that no promise doth hold forth the reward to any for Christs merit but for their own pag. 491. In which respect to them Christ hath merited a new Covenant of Works and strength of new to keep the same and they are to stand and fall in the obtaining of life promised according to their own performing of the condition of Works in the use of that first Grace and all that a man hath to ground his expectation of obtaining heaven upon is his conformity to this supposed bargain for which that place Mat. 19. is made use of If thou wilt enter into life In the last place because man can never be accounted perfectly righteous much lesse to merit any thing so long as he hath sin dwelling in him and his actions be defiled with the same Therefore lest their contrivance be marred with this they do account indwelling concupiscence not to be sin against the morall Law and many sins to be veniall and not mortall which therefore do not hinder a persons merit or acceptation nay not their perfection and fulfilling of the Law which they suppose to be possible These are the grounds they lay for the throughing of their Justification and from these they draw severall conclusions that seem contrary as that men may merit encrease and perseverance in Grace and that ex condigno that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfilling of the Law of God that one may supererogate and so that there must be a store-house of satisfactions for though they say one cannot merit for another yet there being a consideration of merit and satisfaction both in all their good Works they may satisfie for another when they do or suffer more than might expiate their own guilt which would therefore be uselesse if it were not to be extended to other Saints as Bellar. feareth not to speak lib. 1. de indulgentiis cap. 4. col 1160. Upon this they found their Indulgences and treasure of Saints merits which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ They assert also as they may well do that this Justification is uncertain to any so that none can conclude whether he be really so or not yea they say that it may be lost and one justified so now may through the want of good works or his sinfulnesse perish or if he be again recovered it must be by absolution and the sacrament of Pennance wherein the first Justification is to be renewed and Grace again to be conferred So that although he get the first Justification by Christs merits only yet may that be fallen from as Adam fell from his Covenant-state if that habituall Grace be not improven in the practice of holy duties This is a short view of their contrivance of the way of Justification which we have laid down out of themselves and have cited Suarez most frequently because he pretendeth to a mid-way in these questions wherein many of their Schoolmen do run into extreams and they want not great confusion differences and contradictions among themselves in many of these tenets so that it is no marvell to find different expressions of their judgement in these things Let us now enquire if according to the former grounds a sinner that is pursued by the Law may with confidence expect to be justified and absolved before the Tribunal of Gods justice and we confidently assert that according to these grounds no flesh living can be justified which this one argument may make out No sinner can expect Justification or pardon of sin but according to the grounds and tearms laid down in the Gospel But this way is not such Ergo c. Or That contrivance of Justification which doth overturn almost fully most if not all the Truths of the Gospel and is utterly inconsistent with the same cannot be the way how a sinner may be justified But this is such c. For making out of this we shall first propose some generall considerations 2. More particularly touch some inconsistencies of the same 3. Remove some objections And 4. resume the conclusion The first generall we propose to be considered is this that the way which God hath laid down in the Gospel for attaining of life by Christ Jesus doth formally differ from that way of attaining life that He propounded to Adam hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture as being different and opposit in respect of the account upon which men were to expect life See Rom. 10.6 7 c. Gal. 3. But this way laid down is in matter and form the same with the Covenant of Works in this respect because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands which these their grounds do confirm 1. That they do compare his working and merit by it to Adams before he fell and supposeth this to succeed now in the room of that as in the forecited Author lib. 12. cap. 19. pag. 487 is clear 2. That they state the tearms of life in these words If thou would enter life keep the commands and cast the labourers to receive their hire Matth. 20. And so from this they say Christs merits have procured the Lords re-entring of a Covenant with us wherein He promiseth happinesse to out working as the condition thereof ibid. pag. 488. and saith there is no promise of the receptation of a sinner but upon this account And 3. that they say the way now to life hath the same threatenings and promises that the first had and so they conclude it is the same with it And although they acknowledge Christ to have merited this promise to be made and this Grace to be given us whereby we may keep it yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof although it shew a different ground upon which it is built and from which it floweth If therefore the Covenants differ and a sinner cannot
names this is according to the Scripture phrase to shew their eminency and excellency beyond others who by their integrity had as it were procured themselves a name in Christs account so this phrase is understood Act. 1.15 to wit not only it signifieth some persons simply but some persons that are eminent 2. They are even in Sardis and this commends their honesty that had keeped somewhat lively even where Minister and People were dead 3. They are a few names which sheweth that in comparison with the multitude of this Church there were but few sincere Believers at least in a lively condition although outward things looked exceeding fair which also heightens their commendation 4. In the description it is said thou hast relating to the Angelâ— which saith that a lifelesse Minister may have some lively persons under his charge and yet he is little to be thanked for it We conceive that this doth not only respect the title which he hath to all that are members but it seemeth to relate to a peculiar interest in these few beside others and so they might be said to be his as being begotten by his Ministrie in which respect he could not be said to have these who had no sincerity at all 5. They are described by this That they have not defiled their garments which relateth not only to purity in outward practice for it is like that was not so rare a thing in Sardis but especially it relateth to their inward livelinesse and freedom from these evils especially of security formality declining hypocrisie and such like that were common in the place And thus to keep the garments is often taken universally as respecting mans inward condition as well as that that is outward and particularly chap. 16. vers 15. The consolation it self is in this promise they shall walk with me in white which hath a twofold consolation in it 1. That they shall walk with Christ and so enjoy his company and be made happy objectively by the possessing of His presence â—2 That in the enjoying of Christs company they shall be cloathed with white which we take to hold forth the unconceivable Glory which shall be put upon the souls and even the bodies also of Believers when they shall be raised in Glory and bear the Image of the heavenly c. 1 Cor. 15. and shall be conformed to Christs glorious Body Philip. 3.21 and shall shine as the Son in the firmament Matth. 13. It 's called white 1. because then there shall be no spot amongst all the Congregation of the firstborn 2. When Christ is on his conquest chap. 19 he appeareth in white and in this place it is to shew forth the Believers absolute victory over all difficulties and enemies 3. When Christ was transfigured His garments did shine so saith he here that the Believer who keepeth himself pure shall walk in Christs livery and as it were He shall give them new cloaths like unto His own Thus shall they be subjectively happy The reason subjoyned is in these words for they are worthy we may take up worthinesse under several considerations as first when there is supposed to be in proper justice a condignity between the deserving of the person and the thing that is bestowed upon him as when a workman is said to be worthy of his wages speaking as â—mongst men in this respect Scotus and many of the Schoolmen that follow him denie that men can merit any thing before God because there is such a distance between God and creatures that no creature can make God his debtor without respect to His own free engagement and promise and also because there is no due proportionablnesse between the great happinesse of Eternal life and what men can do to procure the same This Doctrine is much opposed by the generality of the Schoolmen and later Jesuites as having these absurdities with it 1. That it destroyeth all proper merit 2. That it saith there is no condignity in good works themselves without respect to Gods promise whereas they say such and such works had been condignly meritorious although there had never been such a promise 3. They say it is all one with the Hereticks opinion and such like of which possibly we may say a word some-otherwhere if the Lord will Yet this first acception of worthinesse or merit cannot be admitted here because 1. it contrairs the end of Christs giving this promise which is to expresse the freenesse of His Grace in taking notice of such and bestowing such an excellent priviledge on them beyond their deserving 2. It is contrary to what is implied in the promise for if they had absolute perfection for the time so as to merit to be thus deâ—â—t with Then it would suppose that they did already walk in white and were simplie free of all blots whereas Christ doth difference their future happy condition from what they had for the time in this respect that although then they wanted not their own infirmities albeit they were sincere and free of the faults that others were lying under yet wanted they not all spots but at that time when this promise should be fulfilled these spots should be wiped away and they should walk fully in white Secondly Worth or merit is sometimes taken as it respecteth Gods gracious acceptation of a sinner through Christ Jesus and thus a believing sinner may be said to be worthy and to have heaven bestowed upon him in Gods righteousnesse and faithfulnesse 1. Because in Christ he is accepted as worthy and so they may be said to be worthy in Him as they are just and righteous in Him that is through the imputation of Christs worth and righteousnesse unto them for though it be said here that they are worthy yet it is not said that they are worthy in themselves 2. In this respect Believers may be said to be worthy because God hath freely condescended to promise such things unto them and therefore to speak so according to the terms of the Law of Grace they may expect and claim the performance of such promises from the righteous Judge who cannot in His justice but perform what He hath promised as if there were a ty of strict justice by merit put upon Him And this agreeth with the Apostles reasoning 2 Tim. 4.7 8. In the third place often this word which is rendred worthy here is to be understood of a meetnesse and sutablnesse which is in such a thing without respect to any merit or proper justice thus it is rendred Mat. 3.8 Bring forth therefore fruits meet for repentance The word rendred meet there is the same that is rendred worthy here and importeth only that there ought to be a sutablnesse in their fruits to true Repentance This will agree well to this place as the scope cleareth The Lord saith they kept themselves clean when others were defiled therefore they shall walk with me in white when others shall be polluted and the reason is subjoyned it
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
now obtain life upon that same condition and upon the same way that Adam did even though he be habitually renewed Then can he not come to obtain life in this way laid down But to say the former were to continue the Covenant of Works and exclude the Covenant of Grace This way therefore to life is utterly impossible 2. If by the strain of the Gospel Christ Jesus be made all to us in respect of our peace and happinesse and that immediately that is without the interveening of any new merit occasioned by His merit Then the former way cannot be consistent with the Gospel because immediately infused Grace is made our formall Righteousnesse or first Justification and our actuall good works our merit or second Justification and these two are inconsistent together for Christ cannot immediately be our Righteousnesse as we stand before God and inherent Grace and good Works also be immediately the same because according to the first if it be asked at the sinner What is thy righteousnesse by which immediately thou darest appear before God or expect absolution and heaven from him He is to answer Christ and His satisfaction offered to me in the Gospel and by Faith received this is the defence I mind to shelter my self with at the barr of His justice and by which I expect to be saved According to the last he were to answer that former question thus Inherent Grace is that which maketh me acceptable to God and my good works and their condign merit is that upon which I expect heaven according to His promise made thereto Which certainly would rellish most uncomfortably to a challenged sinner and is contrary to the former But the former is true that by the Gospel Christ Jesus is immediately made our Righteousnesse by whose merits we may have only confidence to appear before God to expect remission and salvation from Him according to that Scripture 1 Corinth 1.30 He is made to us of God Wisdom Righteousnesse Sanctification and Redemption Col. 3.11 Christ is all which is expresly mentioned in opposition to circumcision and uncircumcision and every thing else which are not admitted to be any thing to the Believer in the former respects but Christ alone Phil. 3.8 9. 3. Gods contrivance of the Gospel for the justifying of a sinner through Christ Jesus is clearly holden out to be by a judiciall transferring of our sins as a debt upon Christ the Cautioner and of His Righteousnesse and merit to us to be imputed for our Justification before God without any respect had to our inherent holinesse or good works whether done before or after Justification as may appear from these two places 2 Corinth 5.20 that Christ is said to be made sin for us that we may be made the Righteousnesse of God through Him where this is clear that by the Covenant of Redemption we are to be righteous by Christ as Christ was sin for us but Christ was made sin or sentenced by Justice for it not by any infusion of sinfull habits which were blasphemous to think but by having imputed to Him the guilt of our sin in respect of the punishment thereof It will follow therefore that He is our Righteousnesse or we are justified or made just by Him by having His Righteousnesse imputed to us and accepted as performed in our name without laying the weight upon any inherent qualification in us and can there be a more clear way to expound what this is to be made just by Christ than by its opposit what it is to be made sin for us The second place is Philip. 3.8 9. where Paul is seeking to be in readinesse for appearing before Gods Tribunall and he was one who wanted not inherent Grace or actuall good Works and in a great measure yet in reference to Gods acceptation he can rest no where but in Christ not having his own righteousnesse which is of the Law but that Righteousnesse which is by Faith in Christ where we have first Paul looking on a Righteousnesse within him which was his own and that at the highest pitch of it for it respecteth any posterior time when he might be called to a reckoning this righteousnesse he disclaimeth as not being that which would be accepted 2. He looketh to a Righteousnesse without him in Christ Jesus which he considereth as being the only shelter even of a Believer from the wrath of God so that if the question be proposed to Paul What will thou choose to lippen unto Where will thou choose to be found in the day of Judgement His answer would be only in Christ. If it be asked what this is he answereth it is to have His Righteousnesse in opposition to his own If it be again asked How he cometh by it he sheweth by Faith in Christ he cometh to partake of His Righteousnesse which he dare lippen more unto than to his own Whereby it appeareth that the Gospels way of justifying a sinner is by imputing of Christs Righteousnesse and by a sinners resting upon it For this righteousnesse is not that which is procured by Christ and is inherently in the Believer but is that which is in Christ and whereof the Believer partaketh by hiding himself under it and by his faith opposing it to Justice which can be done no other way than by imputation Now there being nothing more opposit to the imputation of Christs Righteousnesse than the former Doctrine there can be nothing more opposit to the way of the Gospel and so if it be impossible to be justified without the imputation of Christs Righteousnesse it is impossible to be justified by the way of the Papists 4. The Scripture holdeth forth Gods way of reconciling sinners to Himself to be by way of Covenanting as Isa. 55.2 3. wherein God offereth and the hearer receiveth and closeth with His offer upon which followeth Gods acceptation of the person as Iob. 1.12 Heb. 8. Ier. 31. and his being reconciled to God Hence there is so much spoken of Covenanting in Scripture that the whole Doctrine thereof beareth that name of Covenant or Testament and one that closeth with it cannot but be justified Now by this Doctrine of Justification by inherent Grace or merit of Works there is no place left for such Covenanting upon such tearms yea they are inconsistent together Therefore this cannot be the way of making up the breach between God and a sinner 5. That Justification which the Gospel speaketh of is that wherein Faith hath a peculiar causality beyond any other Grace as that which doth entitle a sinner unto Pardon and Justification by the vertue of Christs Righteousnesse which it doth take hold of Hence it is that so frequently in Scripture it is called justification by faith and that as opposit to all other Graces in that respect the righteousnesse which is of faith and such like Now the former way is utterly inconsistent with this Therefore cannot be the way to Salvation And considering that Covenanting with God
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâ—d by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
grace and of a like nature with its rise even as it is grace here grace and works are opposed if of grace then not of works yea according to works so understood as causal is opposed to this purpose of God or His election as 2 Tim. 1.8 who hath saved and called us with an holy calling not according to our works but according to His purpose and grace in Christ Iesus Where 1. he joyneth saving which taketh in all and Gods purpose together and maketh the one grace as the other is 2. In both he opposeth works to grace which cannot be understood simply but as they look to merit otherwise both take-in works and what reason can there be given here why this Book is so often mentioned in this judgement but to shew that this last step of salvation is of the same nature with the first which certainly as to election can be called no other than of grace 3. Consider that when Christ speaketh more fully to this sentence Matth. 25. He mentioneth some works as visiting clothing c. which certainly as to the condignity of merit can have no proportionablenesse to heaven and glory And if any say he so accounteth them though they be not worthy Answ. 1. Then that is improperly merit whereas the other properly deserveth hell Therefore the expression is not alike on both sides 2. Then it followeth it is grace that maketh the sentence passe on them and not strict justice as on the other 4. Consider here that all small and great are judged infants possibly never breathing out of their mothers belly and can any say that such cannot be written in the Lamb's book of life or that they have done any thing to deserve this last absolving sentence It must therefore not be understood to infer merit to them To say by Baptism their sin is taken away Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed baptized or not for it condemneth all unbaptized or the argument will hold in them 2. In Baptism children are passive it is not their deed if childrens Baptism deserve any thing it must be here accounted on their score who performed it not on the childrens who must be judged according to their own works and not to the works either of Parent or Minister yet if it be considered that the judgement passeth according to the Book of life there is clear ground to lay it on grace and not on themselves or others and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect many of whom have many sinfull actions and few good and even those few are much corrupted and imperfect Now it must either be said 1. that no Elect cometh here to be judged but he hath more good at least to deserve heaven than evil to deserve hell which will seem hard to be said of profane men converted possibly an hour before death or we must say there are different rules to proceed by in judging the Elect some by grace and some by works which is contrary to the text that maketh one rule for all and certainly any that is well versed in these books will see no cause to plead thus and all others shall see it when these books shall be opened It is the ignorance of these that maketh men so plead So this according then importeth a suitablenesse and connexion as is said but no merit Inst. But it is deserving to the wicked therefore to the righteous Answ. 1. This word here may import no deserving that being as to the wicked elsewhere clear but a connexion with and suitablenesse of one of these to the other to wit wicked living and impenitent dying with damnation This is enough to vindicate justice that he thus proceedeth 2. Although it do imply merit in them yet it will not follow that it doth so in the Elect not only for the former reasons but 1. because the sins of wicked men are perfectly sins the good actions of the Godly are not so 2. Because with the one God proccedeth according to the Covenant of works punishing for want of perfect holinesse aggravated also in some by their unbelief who heard the Gospel but God proceedeth not by that Covenant with the Elect but by the book of like that hath the Covenant of grace depending on it 3. Because any sin deserveth wrath even the least being a transgression of the Law but many good works will not deserve heaven because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect for life dependeth not on living well this year or two years or for this good work or that but on a perfect righteousnesse which is marred by one sin even original sin though there be never more for bonum non est nisi ex omnibus malum ab unoquoque defectu If any ask why works are mentioned here and not faith Answ. 1. Faith and repentance are certainly included not as works deserving but as fruits of the Spirit in the Regenerate and the want of them is sinfull in the reprobate who heard and believed not And certainly according to this they who heard are more severely judged and therefore works here must be understood generally as it setteth out ones condition good or evil according to which the judgement proceedeth especially as they believed or not 2. Faith is not expressly mentioned because it is implyed in Gods purpose of grace under the book of life which taketh-in faith as a midse that it may be of grace Rom. 4.16 3. Because it is not justification from sin before God that is here recorded that is past but the manifestation of that before men and it is one thing to justifie before God and another to save one that is justified and declare them to be so and works contribute most directly to this 4. Works are especially mentioned in opposition to the wicked who are condemned for their sins and want of good works this stoppeth their mouth and sheweth the justice of the difference even before men yet upon the matter Chap. 21.8 unbelieving is reckoned to the wicked even as murder and adultery is and so among the works of the Elect must be comprehended their fleeing to Christ by faith whereby merit is overturned Vers. 13. By clearing an objection he openeth further what was said which may be many are rotten in the grave called here hell are drowned in the sea eaten with fishes c. under which are comprehended all desperate-like deaths as burning sowing in ashes rotten heaps of dead bodies together it may be said how can these dead be said to be raised and judged It is shown that even these same bodies by Gods power are judged with these that live in the flesh by which that which looketh most impossibleâ—like is brought about even as if willingly the sea and the grave had given up these
A COMMENTARIE Upon the BOOK of the REVELATION WHEREIN The Text is explained the Series of the several Prophecies contained in that Book deduced according to their order and dependance upon each other the periods and succession of times at or about which these Prophecies that are already fulfilled began to be and were more fully accomplished fixed and applied according to History And those that are yet to be fulfilled modestly and so far as is warrantable enquired into Together with Some practicall Observations and several Digressions necessary for vindicating clearing and confirming many weighty and important Truths Delivered in several Lectures by that learned laborious and faithfull Servant of Jesus Christ IAMES DVRHAM Late Minister of the Gospel in Glasgow To which is affixed a brief Summary of the whole Book with a twofold Index one of the several Digressions another of the chief and principall purposes and words contained in this Treatise 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished to all good works Revel 1.3 Blessed is he that readeth and they that hear the words of this Prophesie and keep those things that are written therein for the time is at hand Revel 22.7 Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Book EDINBVRGH Printed by Christopher Higgins in Harts Close over against the Trone-Church Anno Dom. 1658. To the Judicious and Christian READER THe Reverend now triumphing and glorified Author was so famous and deservedly in very high esteem in our Church both because of the singular and extraordinary way of Gods calling him forth to the Ministery of the Gospel having left the Vniversity wherein I was at the same time a Student before he had finished his course of Philosophie and without any purpose to follow his book at least in order to such an end and having lived severall years a private Gentleman with his wife and children enjoying a good estate in the Countrie from which he did no doubt to the great dissatisfaction of many of his naturall friends and with not a little prejudice to his outward condition retire and being called thereto humbly offer himself to trials far from his own home in order to his being licentiated to preach the Gospel in the Ministery whereof he was immediately thereafter settled here at Glasgow where it hath not wanted a seal in the consciences and hearts of his hearers And also because of his eminent piety stedfastnesse gravity prudence moderation and other great abilities whereof the venerable General Assembly of this Church had such perswasion that they did in the year 1650. after mature deliberation very unanimously pitch upon him though then but about eight and twenty years of age as amongst the ablest sickerest and most accomplished Ministers therein to attend the Kings family in which station though the times were most difficult as abounding with tentations and snares with jealousies heart-burnings emulations and animosities and flowing with high tides of many various and not a few contrary humours he did so wisely and faithfully behave and acquit himself that there was a conviction thereof left upon the consciences of all who observed him and so as he had peace through Iesus Christ as to that ministration The Author I say was in these and other respects so famous that he needs no Testimony or Epistles of commendation especially from so obscure and worthlesse a person yet being of his particular and very intimate acquaintance daily conversant with him and withall his ordinary Hearer being in a good providence Coleagued with him in the Ministery though a most unequal yoke-fellow to so strong a labourer I thought it my duty to give thee some brief hint both of himself who loved alwayes to be hid except when it was necessary for him to appear and of his Book wherein thou wilt find that the spirit of Mr. Durham was not of an ordinary elevation notwithstanding whereof as in Preaching the Gospel he liked not to soar and hide himself from the Hearers in a cloud of words it was not in the wisdom of words but in demonstration of the Spirit and of power that he taught So in his writing he used the same plainnesse of speech how low soever his stile seemeth to be I nothing doubt but that every intelligent Reader will find such certainty of truth to satisfie the mind and such sweetnesse of matter to engage the affections that he will count the Author an Interpreter one among a thousand And therefore if at any time thou misse as possibly thou mayest that comptnesse and finenesse of phrase which in this phrasing and wordie age is much in use Know that he had so very sharp and pregnant an ingine and so exceeding rich and fruitfull an invention that they ordinarily did outstripe and go beyond his expression and pen so that these could very hardly and but seldom hold foot with him beside if his expression was such as might make his meaning be conceived by the Hearers or Readers he did not at all affect neither could be stay being so close in his pursuit of the matter to chase or follow after fine words so that I may here without all complement according to the proverb say Aquila non captat muscas yet none of his expressions were base and unsuitable to the matter but ordinarily very massie significant and expressive of his meaning though plain and simple and it may be sometimes not so beautifully situated nor so adorning and out-setting of it as possibly some would be at which the Lord in the depth of His wisdom did so order that as the Author himself might be kept humble and indeed he did exemplarily shine in humility so no other should think of him above what was meet for it hath been thought by some while hearing him discourse that if he had bad such a polished stile and so well combed words as several others have whose matter yet falleth exceedingly short of his he would have been looked upon as a very rare and singular man in his generation as really he was and as these same Lecturs of his upon the Revelation which he was by many importuned to publish will readily give ground to think of him which though for substance except as to these few intermixed solidly succinctly and I hope satisfyingly discussed questions they were delivered by him to the people of his charge within a very short time one of them every Lords-day before Sermon when all that time he did also preach twice a week at least and most ordinarily thrice beside his daily publick Lecturing every fifth week according to his course in the City and all his other Ministeriall duties of Catechising â—isiting of the sick exhorting of the whole from house to house and his weekly meetings with the Congregationall Eldership for the exercise
as the light of the Sun obscures the Stars 2. Because of the lightsomnesse of it for Christ is to Believers as the Sun is to the World Ioh. 1.9 He is that true light that enlighteneth every man that cometh into the world Light both for direction and consolation and that is a third reason of the similitude His countenance is as the Sun shining in his strength for the refreshingnesse of it Psal. 4.6 7. His countenance maketh the heart more glad than corn and wine and worldly comforts whatsoever 4. His countenance is so compared from the effectual influence it hath on Believers growth even as the Sun hath influence on the growing of cornes grasse trees herbs and all things in the inferiour world so Christs countenance hath influence on Believers growth in all things Therefore Mal. 4.2 It 's said The Sun of righteousnesse shall arise with healing under His wings to such as fear His Name and they shall go forth and grow up as calves in the stall His presence and favour hath a reall and effectual influence on all that are united to Him as the sun in his strength hath on herbs and plants We point but at these things which are infinite in themselves O that necessitie of union with Christ O the excellencie of that condition of being near to Him He is our light there is no living without Him and how lightsom is it to walk with Him and to dwell in Him The third thing in the description is Christs actuall exercising of His Offices and qualifications for the good of His Churches and Ministers which are the objects about which His care is especially exercised holden out in these two 1. He walks among the golden Candlesticks And 2. He keeps the Stars in His right hand that is His Work and great imployment as vers 13 16. and chap. 2. vers 1. 1. His walking among the golden Candlesticks points out 1. His special presence in His Church though He be omnipresent through all the world yet He hath a special manifestation of His presence in His Church and there is a special relation between Him and them as it 's spoken of Israel Psal. 147.19 compared with Deut. 4.7 What nation so great that hath God so near them in all things c He is near to His Church in a singular manner in the special effects of His presence 2. It points out His special care of His Church He chooseth His Church as the pleasantest place in all the world to walk in and He taketh pleasure there as in His Garden and Gallerie His common providence is extended to all the world but He taketh special notice and hath a special care of His Church above all the world Isa. 27.3 I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day See Isa. 43.3 4. 3. It points out His special taking notice of and observing the carriage of His Church and of all within the same He knoweth all the world and the thoughts words and actions of every one all projects counsels and events before they come but in a special manner He taketh notice of all His Church how the Work of Grace thriveth in His people what fruit His Ordinances have among them who are making progresse who are backsliding what is the particular posture of every soul to sned off luxuriant branches to purge out what is corrupt to help forward what is right to prevent any prejudice may come unto them to fore-see and provide for any thing as it may be for their good Which shews 1. What a great benefit it is to be a Member of this Church if it be a mercy to be under His special and singular care it must be no small priviledge and benefit to be a Member of His Church 2. It letteth us see what manner of persons we ought to be who have Christs presence so near us nearer than all the world beside when ever we are in the Ordinances we would take up Christ as walking amongst the midst of us and in all our conversation apprehend Him at our ear it both calls for holinesse from us and laieth watchfulnesse on us knowing how narrowly He taketh notice of us 3. It points out how inexcusable the faults and failings of these who live in the Church are Christ walks among them and yet they stand not awe of Him the signs of His presence are alwayes with them and yet they take no notice of them the nearer the signs of His presence and His special care be the greater is our sin if it have not influence on us 4. It points at Christs tendernesse and care for the comfort of them that dare not trust themselves but commit themselves to Him and trust to His care and tendernesse He seeth well to all His Churches and every particular persons condition and is never from them His being in heaven hath not made Him to lay by His care of His people This were a great consolation if we would singly make use of it Matth. 28. Lo I am with you to the end of the world and He keeps His promise The other word His holding the Stars in His right hand holds out His care of His Ministers the meaning is that as He walks in the midst of the Churches and takes special care of them so He takes a special care of the Ministers of these seven Churches and so of the Ministers of all the Churches And under this is holden out 1. The difficulty of the Ministers station they are not able to stand their alone except they be upholden by Christ partly because of the malice and opposition of men and Devils that by wicked men seek to ruine and overturn the Church and Work of God in their hands the venting of their malice begins at them and partly because of the greatnesse of the burden and charge that lies on them and partly also from their own infirmities c. 2. It points out the Lords special care of them according to their station strait and charge as their charge is great and their difficulties great and many so He exercises His power for their direction defence and protection He hath care of all the world but more especially of His Churches but for His Churches sake He hath most of all a special care of His Ministers who are called the Messengers of the Churches and the Glory of Christ 1 Cor. 8. they being the men that He makes use of for the handling of His Sword and subduing of souls to Him They often meet with little estimation from men and walk among many snares and dangers therefore He holds out His care and the application of His power especially to incourage and strengthen them to duty in the midst of these snares and difficulties 3. By His holding them in His right hand he points at that dependency that Ministers ought to have on Jesus Christ they should go about their duty as
Scriptures because in one mapp they comprehend together the complex case of a Church with the particular directions reproofs and encouragements which befits the case 3. The Epistles being directed to both the Angels and Churches to the one mediately to the other immediately as we shew we would beware of confounding the directions and matter contained in them as equally agreeing to both as also of too rigide separating of them as if what principally belonged to the Minister did no way belong to the people and contrarily but to look what may agree to either without confounding of stations or sexes As in all other Scriptures we take directions in things belonging to Magistrates to be given to them and so to others in all several stations respectively so here what belongeth to Ministers apply it to them as for instance preaching and judicial trial of corrupt men that so far as it is authoritative belongs to Officers yet so far as people have accesse in their stations to promove such ends as many wayes they may in so far it belongs to them and so in other cases Vers. 2. Followeth the body of the Epistle for the inscription is opened chap. 1. except what concerneth the application of it to the estate of this Church and it hath severall steps in it 1. A general word which is the ground of our Lords pronouncing His censure I know thy works to hold out His Omniscience without approbation or commendation The meaning is I know all thy works inward and outward thy form and way of Administration of all things in the Church all thy outward carriage in things the things themselves and thy frame in going about them the matter and manner of doing them and the end thou hadst before thee in them and I know them perfectly exactly and throughly a thing that in the entry to His service and every other thing we would look to and bear in mind that Christ is acquainted with all our carriage and every thing that escapeth us And this being often repeated it saith that Christ counts this a main part of His message to have souls convinced of His perfect and through knowledge of their works He proceedeth to the commendation vers 2 3. The commendation is 1. shortly set down And 2. more particularly explained primarily it 's applicable to the Angel but secundarily to others It 's shortly set down in three steps in the words thy labour and thy patience and how thou canst not bear them that are evil Having told them in the general that He knew all their works good and evil He tells the particular works he commends 1. Their labour the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the labour which is properly applied to Ministers in their Ministerial work It 's that word 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially these who labour in the Word and Doctrine And 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and it 's a word that sets out the great carefulnesse and painfulnesse of the Ministrie and being spoken especially to the Angels the meaning is I know thy painfulnesse and care in the work of the Ministrie committed to thee especially thy painfulnesse in Preaching although proportionably we are to look upon Christs taking notice of and approving the carriage of the several members of this Church in reference to their duty 2. Their patience this respects their suffering labour in duty and submission in suffering go well together I know saith He very well all the persecution and suffering thou art under all the ill-will of some within all the malice of others without against thee and all the troubles thou hath met with from Satan and his instruments and how patiently submissively and constantly thou hath born them all The 3. thing whereby they are commended and it relates especially to the Ministers is their zeal in executing Discipline They could not bear them which were evil and therefore for as patient as they were under crosses yet they were stout couragious and zealous against corrupt men by trying censuring and giving no toleration to them And this He also points at with a commendation 2. He explicateth more fully these three steps beginning at the last first and so goeth backward through the three 1. He beginneth at and explicateth their zeal in not bearing with corrupt men Thou hast tried them which say they are Apostles and are not and hast found them liars Wherein these three particulars are explained 1. Who the ill men were whom they could not bear even false teachers that took upon them to call themselves Apostles as if they had been indued with an infallible Spirit and had an universal charge And it 's set out as a part of their zeal and commendation that these false teachers that pretended to such a Commission and to be so forward for Christ were yet put to proof and trial by them 2. The orderlinesse of their proceeding is commended that they took not things by guesse nor upon hear-say but tried them they first tried their doctrine by the touchston and then by the doctrine whether they who preached it were of Christ or not or had a call and commission from Him it holds out an exact and judicial way of proceeding and trial of them both in their doctrine and call 3. That as they were not indeed Apostles though they called themselves Apostles so they found them out to be what they were liars and deluders of the people especially in alledging a commission from Christ when they had none And this being a main part of the commendation of the Angel and of his exercise it 's most largely insisted on Vers. 3. He explaineth their patience and hast born and hast patience their hearing looks to the sufferings they met with from the false Apostles in the prosecuting of their trial wherein they met with many afflictions yet they endured to prosecute their duty as good Souldiers do 2 Tim. 4.2 3. And hast patience which relateth to the quiet and patient manner of their suffering affliction It is nothing to suffer when folk cannot eschew it but they suffered patiently in the doing of their duty and continued in patient suffering 3. He commends and explains their labour For my names sake thou hast laboured and not fainted which first words for my names sake will agree well to the word going before and so is the ground of their submission and patience under crosses or it may look to the words following and so the meaning is for zeal to my glory thou hast endured all this pains for my names sake thou hast been at pains in doing and hast overcome all rubs in the way And hast not fainted that is thou hast not been wearied of nor scared or boasted from thy duty nor made to desert it for all the suffering thou hast met with but respect to my Name hath made thee
because the one is Spirit the other is still Flesh and there is no mids between a natural and a renewed man and what proceedeth from them as such for what is born of the one is Spirit and what is born of the other at what ever length it be it 's Flesh But the former is true Flesh and Spirit are most opposite in all the former respects this to wit the Spirit is an immediate effect of a Physical operation of the Grace of God working a change upon the heart and so must have some suitable Physical thing in the nature of it different from any thing which is not produced by the same cause or by the same manner of causality such as common dispositions are and in the effects there is contrariety the one lusteth against the other for the one is contrary to the other Gal. 5.17 and therefore there must be some real Physical difference between these whose causes and effects are so different 2. If they do not differ in kind then it is either because they are both fruits of the Spirit and that equally or because neither of them is so or because that which is of the Spirit savingly doth not differ from that which is not saving Now none of these can be affirmed Concerning the last this only can be said for answer that although nature and saving Grace may differ so yet common Grace cannot be said to make such a difference it being also a fruit of the Spirit And to this we reply If these common gifts can be consistent with a dominion of sin and compleat deadnesse therein and saving Grace cannot be consistent with these Then there must be a real difference seing saving Grace not only importeth a relative change of a man to wit that he is justified but also a real and Physical change to wit that he is a new or renewed creature which by no common Gifts or Graces can be But the former is true And therefore again 3. If saving Grace be somewhat Physical to speak so and constituteth a Physical difference between a man that hath it and others yea between a man and that which formerly he himself was and if common Grace cannot do that but the man that hath it and no more is the old man still and in nature Then there must be a Physical difference between them But the former is true Ergo. For this is ever certain a man is either renewed or unrenewed and in nature there is no mids Now if there be any difference that is Physical between these two which must be as there is between a good tree and an evil a new creature and an old and not as between a little creature and one that is more big for new and old respect the kind Then habituall Grace must differ from all other common works Physically because it is that which constituteth this difference Adde 4. These common dispositions may evanish or never be so through but the person which hath had them may perish which cannot be said of saving Grace called the Seed of God immortal and inccorruptible that remaineth in them that once had it c. especially considering that it is called immortal in respect of the nature of it and that that continuance is one of the properties thereof For although nothing of it self be eternal and immortal but God yet it cannot be denied but what the Lord mindeth to make immortal He doth otherwise fit and qualifie it for that end than other things as we see in the difference that is between Angels and other creatures and the souls and bodies of men and of that glorious conformity that shall be put on the glorified Members of Christ unto their head And though as he saith that all both Philosophers and Divines do say more yet this is enough which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms pag. 240. And saving Grace being of the same nature with Glory it were hard to say that a man in nature did for kind partake of the Divine nature and of the first fruits of the Spirit and Glory who yet may be tormented in hell for ever Lastly The multiplying of these common gifts could never alter the tree and make it good so as if it were possible that they might grow to the greatest hight and bignesse they would be still but common gifts seing they grow from that root therefore the tree must first be good ere the fruit be good Now common gifts never being able to alter the tree as is said there must therefore be a difference between them and saving Grace in some other thing than in the degree And indeed if these dispositions be of the same kind with gracious habits then the root of common and saving Grace would be one which the Scripture doth still difference and in this respect the habit hath not its sincerity from the acts as if it were gracious because the acts thereof are thus comparatively prevalent but the acts are gracious and prevalent and cannot but be so because they proceed from such an habit and the habit is first gracious before the acts thereof be sincere and therefore there must be a real and Physical difference in the habit it self from common dispositions as it is considered at least in order of nature before the acts and so the difference doth not only lye in the acts themselves Neither can it be said here that habits and dispositions do not differ in kind therefore that difference is not to be sought here for beside that this Assertion will find opposition among Philosophers it can no wayes be acknowledged here where the habit is not natural nor acquired And certainly the names and titles whereby the Scripture doth set forth this habitual Grace as the New-nature Spirit New-man New-creature Gods Workmanship His Seed the Heart of Flesh c. whereby it is not only contradistinguished in its kind from nature and flesh taken in their most grosse acception but from all common gifts of the Spirit also do hold forth a real difference to be between them 2. Concerning gracious acts that are fruits of this Spirit and grow upon this tree of habituall Grace mainly the question is here If that act of love whereby a Believer loveth God doth differ any other way than gradually from that act of love whereby an unrenewed person loveth Him or which he while unrenewed had unto Him that is that the one loveth Him above all and the other doth not though both love Him really and in the same kind for the nature of the act And so if this be not the only mark by which the sincerity of all Graces are to be tried whereof this is a particular instance To say somewhat to this we conceive that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for than in such a degree only for true love loveth God above all because that is the nature of
case hath two things in it 1. Her outward afflictions are mentioned 2. Her honesty and integrity under them is taken notice of and approven by Jesus Christ. And this last is a main ground of consolation against the first Her outward afflicted condition is expressed in these three words 1. They were under tribulation that is sad and greatly straitning pressures as the Word signifieth and by this may be understood the afflictions of body name and estate and the sad consequents following thereupon which the Godly are put to by the persecution of wicked men The 2. word is povertie I know thy poverty we take it literally to be understood of such pincheâ— and straits in their outward estates as plundering sequestration finings and other means of that kind use to bring upon men unto this sort of affliction the Christians in the primitive peâ—secutions were exceedingly liable who yet joyfully suffered the spoiling of their goods Heb. 10.34 This is indeed no little part of trial when parents and children are casten loose of all temporal things and have not for the refreshing of themselves and their families The 3. part of their affliction is the reproach of wicked men that wanted not altogether profession I know saith the Lord the blasphemie of thâ—se which say they are Iews and are not but are of the synagogue of Satan Amongst all the Saints crosses there are none more bitter than cruel mockings as they are called Heb. 11.36 and mockings from Iews that pretended to Worship the God of Abraham of Isaac and of Iacob would be more heavie than the reproaches of heathens there were none also more bitter revilers of the Son of God and of His followerâ— than these hardned Iews who having synagogues in considerable Cities did ever with all their might joyn themselves to reproach and persecute the Christians It is like that they had a synagogue in this place pretending to worship God according to the manner of His Law but because of their obstinate maliciousnesse they are by the Lord denied to be Iews and are said to lie and to be of the synagogue of Satan because indeed they looked liker a combination for the devil thâ—n a Congregation for worshipping of God who slew the Lord forbade to speak in His Name and did persecute His Ministers and People as the word is 1 Thess. 2.14 15. From which we may see 1. That the most honest and tender may be liable to most sharp afflictions 2. That often rods and crosses of several kinds are joyned together 3. That reproach is not the least part of affliction of the people of God and the shame thereof being well endured will be accounted honest suffering of a crosse as if it were a bodily affliction 4. There is no person more bitter and invective against those that are sincere than such as have had some engagements to God by profession and have fallen from the same 5. Pretended friends as these Iews were may come to be most grosse enemies which is both their sin and their plague therefore 1 Thess. 2. 16. it is said that wrath was come upon them to the uttermost 6. Gods people may look to be met with and entertained by men as the Lord Jesus useth to be if He be well entertained so will it be with them if He be despised as He was by these Iews let them look to be blasphemed and despised also for it is enough to the servant that he be like his Master The consolation that is proposed against the foresaid affliction is two wayes set down 1. More generally I know thy works which doth not only relate to His Omnisciency as is usuall in these Epistles but here it taketh in His approbation as the word after cleareth Also it is opposed to His taking notice of their enemies malice I know the blasphemy of them that call themselves Iews c. Therefore His knowing of their works must include His respect to their honesty as His knowing of their blasphemy pointeth out His detestation of the same It is no little part of Believers consolation in any strait that the Lord Jesus knoweth how it is with them and can bear testimony to their integrity when they are even almost overwhelmed with reproaches before men It is no little encouragement â—lso that He doth take notice of enemies their malice as here is observed The second way the consolation is expressed is more direct by Christs plain testimony in these words thou art rich that is what ever men think of thee as being most despicable or whatever thou be in thy own estate most poor and desolate yet really and in my estimation thou art rich that is thou art indeed strong in the grace of God well furnished with Promises and Priviledges and abundantly rich in faith and good works Iam. 2. vers 5. 1 Tim. 6.18 In which things true riches do consist This seemeth to be a strange paradox unto the men of the world thou art poor and yet thou art rich yet often have the Saints found this to be a truth as having nothing and yet possessing all things 2 Cor. 6.10 And if this were believed it might allay the fervour that men have in pursuing after temporall riches for the having of them cannot make them rich the greatest men in Smyrna get not this testimony from our Lord Jesus that they are rich and the want of them cannot make them poor and therefore Smyrna even in her poverty is rich This also would make the heavenly Riches to be esteemed of if men believed that their life did not consist in the abundance of the things that they enjoy as it is Luk. 12.15 The future case of Smyrna which is set down vers 10. is also an afflicted condition and hath its encouragements suitable thereto laid down It is 1. generally proposed to be suffering Fear none of these things which thou shalt suffer This Church had been suffering and though honest was yet to suffer more Obs. 1. Sufferings when they begin oftentimes are not instantly at a close Yea 2. The Lord will sometimes exercise these that are most tender with one crosse upon the back of another 3. He Himself is notwithstâ—nding still tender of them even when they suffer as may be gathered from this comfortable message to Smyrna 2. These sufferings are more particularly described 1. In the kind of suffering to wit Iâ—prisonment this is not so to be understood as if they were to be tried by no other kind of suffering but it setteth out a main part of their crosse to wit that some of them should be cast in Prison and liberty taken from their persons which it may be heretofore they enjoyed 2. It is described in the principall Agent and Instrument of their suffering The devil shall cast some of you into prison Heathen Emperours wicked Governours and Souldiers were instrumentall therein yet it is ascribed to the devil as if it were immediately acted by him for these reasons 1. To
odiousnesse of corrupt doctrine on the heart than of grosse outward practices because grosse practices offend nature more directly and are hatefull even to naturall men and even some good men are ready to foster such an opinion as if grace were more consistent with error than with profanity Upon this ground the Lord Himself and the Apostles do more frequently give people warning to mark and abstain from them that cause offences contrary to the Doctrine of the Gospel than they do in matters of grosse practice 2. Persuing of persons that are erroneous hath often little fruit with it as to the persons themselves there being but few that are recovered out of that snare of the devil and to whom God giveth repentance who once deliberately oppose themselves to the Truth but on the contrary they seem to be more bold and to make a greater stir than if they had not been taken notice of as we see in Corinth and Galatia the more that Paul pressed them the more they seemed to despise him and they go on in their contradiction and blasphemy as in the History of the Acts and instances of Hymeneus and Philetus is clear This maketh that even sometimes good men out of fear of the inconveniences that may follow and the difficulties that accompany such a work may be too prone to oversee and forbear them 3. Sometimes respect to the persons of some who may be carried away may have influence on this as suppose some persons for a name of piety sometimes favorie should be seduced preposterous tendernesse to those may make men cruelly to spare them to their prejudice This fault the Lord seemeth to quarrel in Thyatira that they suffered his servants to be seduced 4. There may be also a design by more gentle means to restrain such an errour and recover such as are fallen whereby they may come to exceed and turn to be defective in not using the means appointed as if such censures had been needlesly appointed or as if the Lord did not make use of mediate means for the restraining of errour 5. Such businesses also have often their own mistakes among many tender members of the Church some whereof may be too favourable constructers of the most grosse seducers and so fear to offend them and love to keep all in peace oftentimes may steal in to have weight to the prejudice of the Lords Ordinance It is written of the Schism in Phrygia which arose for Montanus that many did construct too well of him as not thinking it impossible but he might be a good man who therefore could not go alongst in the thoughts that others had of him There is readily something of this amongst the weakest sort where deluders come which getting way for a time doth rather increase than diminish and so leaveth this duty in a greater none-entry than at first We come now to the remedy or duty exhorted to which is laid down and pressed vers 16. It is in short Repent that same which was proposed to Ephesus vers 5. The Lord hereby signifying 1. That when sins are fallen into it is not enough to forbear them but there must be an exercising of repentance for them 2. That there is no expectation to be keeped free from wrath where there hath been sin without repentance 3. That ommissions are sinfull and to be repented of even as commissions are And 4. That sinfull ommissions in a mans publick Station such as this is which is reproved are to be repented of as grosse personall faults are The threatning annexed is in these words or else I will come unto thee quickly and I will fight against them with the sword of my mouth It hath two parts The first respecteth the Church or Angel of Pergamos I will come unto thee quickly that is if thou repent not I will one way or another come in judgement against thee We conceive it relateth to the Angel especially it being in the singular number because this fault being a defect in Discipline is not so to be imputed to the People as to him whose place it was to take order with such corruptions which will appear more clearly afterward The second part respecteth these grosse members that were suffered to be in the Church to wit the Nicolaitans I will fight against them with the sword of my mouth that is seing ye are guilty of defect here if there be not repentance for it I will come in an extraordinary way and my self punish those whom ye have suffered For clearing of this threatning we may consider 1. Wherein it consisteth 2. How it can be a threatning to the Angel 3. Wherefore he is so peculiarly threatned To the first It is clear here that the party immediately threatned is the Nicolaitans whom the Lord threatneth to fight against with the sword of His mouth which looketh not to any external or corporal plague for the sword of His mouth is not the weapon that inflicteth such But it looketh especially to these 1. To a discovery of their wickednesse and of the hatefulnesse of their way by His Word 2. To a censuring threatning and sentencing of them by the same 3. To a fruitlesnesse of such discoveries threatnings and sentences as to any spiritual or saving work upon them but that they should be by such clear convictions and sentences in Gods secret Wisdom and Justice more hardned convinced irritated and affected with spiritual plagues than if they had not been so dealt with in this respect often in the Scripture we have mentioned hewing by the Prophets and slaying by the words of the Lords mouth as Hosea 6.5 and fighting with Antichrist and destroying him by the Spirit of His mouth 2 Thess. 2.8 and elsewhere the like expressions to that purpose This is a sad plague when the Table of the Gospel becometh a snare and when through mens own corruption they become more drunk with their own delusions even under convincing Light and when the Word of God which is the only Weapon whereby they may offend their enemies is through their opposing the Light thereof turned to fight against them as they have turned themselves to fight against it the event here as to them cannot but be desperate For the second It may be questioned how this can be a threatning to the Church or Angel that the Lord would take such course with these corrupt Nicolaitans It might rather look like a favour to them Answer If we consider it more particularly we will find it a threatning in these respects 1. That it implies Christ to be angry at their neglecting of their duty and that this extraordinary way doth insinuate His esteeming of them not to be worthy to have this employment therefore he taketh their duty off their hand and provideth Himself of some others for the performing thereof Thus when Paul is threatning the Corinthians 1 Epist. Chap. 4. vers 21. What shall I come unto you with a vod c. whereby he sheweth himself to be
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
the things commended in them are set down in five words exceeding comprehensive The first is their charity or love this setteth forth the inward frame of their heart in reference to God and the Saints and is in effect the sum and fulfilling of both the Tables of the Law This was defective in Ephesus The second is their service this looketh to their ministering to the Saints of their substance and otherwise and is a fruit and proof of the former The third is their faith which respecteth not only the purity of their profession by their keeping themselves from Error but mainly it looketh to their exercising of faith in Him and dependence on Him for it is faith to wit the grace of faith that is commended here as it is the grace of love patience c. The fourth thing is patience which is a fruit of faith and importeth their submitting to suffering for the Gospel of Christ without fainting or shifting in respect of the outward profession before others or frâ—ting in respect of the inward frame of their spirit as to themselves notwithstanding of all these sufferings The fifth word is and thy works which generally looketh to the strain of their carriage which by this the Lord holdeth forth as commendable All these being put together they shew an excellent frame this Church once had and withall give a Copie unto us Yet there is a circumstance or qualification added which doth exceedingly heighten the commendation that is and the last to be more then the first The meaning whereof is although thou hast been in a good condition for charity patience works c. since the beginning yet thy last works are for extent in practice for livelinesse in the degree and for a spiritual manner of performing of them beyond what they were so that heâ— present condition is set forth to be a growing condition which doth confirm her to have been really sincere and in a most lively frame The commendation was excellent but this qualification putteth the crown upon it for where a decay cometh upon the graciousnesse of a peoples frame as was in Ephesus or where there is an up-sitting without progresse these become as a dead she that maketh all the box of ointment to stink The challenge followeth vers 20. and 21. 1. Generally proposed 2. Particularly expressed 3. It is aggreged Who could have thought that the next word to such an excellent commendation should be a notwithstanding But this sheweth 1. The deceitfulnesse and desperatnesse of our corruption that may have its influence beside much grace he hath been frequently marked 2. It sheweth the Lords condescending and graciousnesse who giveth such a testimony even where there are faults The generall expression is I have a few things against thee which is the same upon the matter and so to be understood as was spoken to Pergamos vers 14. We shall therefore say no more of it More particularly the quarrel is because thou sufferest that woman Iezebel which calleth herself a prophetesse c. For clearing of which we would 1. consider Iezebels fault which the Lord chargeth upon her 2. The Angel's fault for which he is charged who yet was free of her grosse evils For the first Iezebel is described by her name and practice It is not to be thought that there was such a woman bearing such a name or owning the practices of Iezebel Queen of Israel who is recorded 1 King 16.31 c. But it is like there hath been in this Church some impudent woman who for her furthering the abominable Sect of the Nicolaitans getteth this name Iezebel to make her and her Tenents the more odious even as in the former Epistle some were said to hold the doctrine of Balaam for this very end For Iezebels practice 1 King 16 c. is recorded to be infamous for these two 1. For grosse idolatry and the spreading thereof 2. For painting and fairding herself in an impudent way which insinuateth her being guilty of Adultery and uncleannesse Which two being the faults whereof this counterfeit prophetesse was guilty the Holy Ghost giveth her this name of Iezebel thereby to scare His People the more from her c. for what ever she intended she was upon the matter but a Iezebel By this it appeareth also that she hath been some special promoter of the Sect of the Nicolaitans for we will find her practice and Tenents to agree therewith 1. She calleth her self a prophetesse that is she took on her and so gave out her self as if she had been extraordinarily inspired by the Holy Ghost thereby to gain more credit to her opinions It 's marked in Ancient History that there was never almost an eminent Heresie or Heretick but had some special women for the promovers thereof who oftentimes took to themselves the name of prophetesses Eusebius lib. 5. cap. 16. which is cited in the second Centurie cap. de Hares marketh it of many Simon Magus had his Helena Carpocrates his Marcellina Apelles his Philumena Montanus had two whom he called prophetesses to wit Priscilla and Maximilla and Augustine frequently mentioneth one Lucilla who was a great ring-leader of the Donatists so it is like the Nicolaitans had such a prophetesse for furthering of their designe If it be asked Why the devil seeketh thus to engage women and to put them on the top of such designes Answ. These reasons may be given 1. Because often women are most easily engaged and carried furthest on in the delusion and it is not so easie to make a man give out himself for a prophet as a woman to take on her the name of a prophetesse This generall we may gather from 2 Tim. 3.6.7 2. Women are most eager vehement and diligent in pursuing what they are engaged into even late times may teach how they may prevail and insinuate on many by their diligence if we consider what is recorded of Mistris Hutchinson and some others mentioned in that little Story of the Rise Reigne and Ruine of Familists Libertines c. in New England 3. Women are oftentimes lesse suspected than men and any seeming parts or abilities which in the Lords secret Justice they may be furnished with is usually more admired and taking than in men as if it looked like a thing above nature This same consideration occasioned a Schism in Phrygia because some had more respect to Montanus his prophetesses than was fit 4. Women also have more secret and private accesse to tempt and infect others than men can have for partly they are lesse suspected partly more slighted and despised by others partly also more forborn because of their sexe than men would be whereupon often they arrogate to themselves a greater liberty and impudency in speaking when they are corruptly principled than would be suffered in men And lastly There is more accesse for them to converse with women and to infuse their venom in them than there is for men Eusebius marketh this as a reason of
go no more out the accesse that Believers have to Gods company and Temple here hath interruptions and the Believer is again soon down from any mount where Christ may be transfigured before him but faith the Lord when I shall make him a pillar in the Temple of my God and settle him in Heaven there shall no more be any interruption of communion either by Gods hiding of Himself upon the one side or from the Believers whoreing from Him upon the other but he shall be by the powerfull grace of God established there and shall go no more out And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God that there is a time coming when that shall be broken off and he shall go no more out The third step is and I will write upon him the name of my God pillars that were erected as monuments of honour were honourable according to the name or inscription that was written upon them Now there can be none more honourable than to have the Name of God written upon them and to be devoted to Him We concieve also it implieth a sharing and partaking of the glory of God in some measure as a poor creature is able to partake of the same The fourth thing is and the name of the city of my God which is New Ierusalem which cometh down out of heaven from my God We must understand 1. What is meaned by this New Ierusalem before it can be understood what it is to bear its Name By the New Ieruâ—alem and city of my God we understand one of two either 1. Heaven which in the seat of the Church Triumphant called here the New Ierusalem because it so far doth exceed the splendor and beautie of the Church or Jerusalem here upon earth and it is said to come down from Heaven because by the preaching of the Gospel the Kingdom of God is brought near even to the door Or 2. The congregation of the first-born that are already perfected in Heaven called the New Ierusalem because though they be of that same Church of Christ yet are they in respect of their glorious qualifications and perfections as it were a new Church And thus it is said to come down from Heaven not so much to signifie any locall mutation as to shew where it is for the time and that their originall as such is from God Both these turn to one and shew that by this promise is understood that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born And thus to have the name thereof written upon the overcomer is to have Him as it were declared a free Burgesse and Citizen of that glorious Incorporation That it is thus to be understood of Heaven and not of any state of the Church upon earth the reasons before mentioned do evince Beside it is a promise that is to be performed to every overcomer and that after his full Victory here and so consequently after his death and therefore can be understood of no other thing but Heaven The last thing is and I will write upon him my new name the Mediators new name is the exaltation which He hath received after His Resurrection and compleat Victory as is clear Philip. 2.9 The writting of this upon the overcomer is the making of Him a joynt sharer of that His Glory and so to sit upon one Throne with Himself and eat and drink at one Table with Him and to behold His Glory as Himself doth pray Ioh. 17.22 23 24. the due and proportionable difference being alwayes kept betwixt the head and members Now put these together and so the overcomer shall be glorious in himself For so 1. He shall be a pillar 2. He shall partake of the glory of God and have His Name upon him 3. He shall partake of the glory of Heaven and the Saints that are there already 4. He shall partake of the Mediators Glory and bear His new Name and what more can be imagined Thus the Lord shall be admired in all that believe 2. Thess. 1.10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God and for a memoriall of the love that our blessed Lord Jesus had unto and of the Victory He obtained for elect sinners by His redeeming of them It rests now that we observe somethings further from this Epistle beside what is already hinted wherein it is not our purpose to insist Observe 1. There is difference betwixt gifts requisite to the being of a Minister and successe by the exercise of these in the Ministery There is here a little strength that respecteth the first and an open door which respecteth the second and these two are distinguished one from another And thus we will find throughout Pauls Epistles that difference is made betwixt his liberty to Preach upon the one side and Gods opening an effectuall door to him upon the other 2. We see that Christ is the giver of both to wit of giftâ— to Ministers and of successe among the People 3. We see that he distributeth not to all alike but an open door is set before some more than before others and when not at all before others as by comparing this and other Epistles together is clear It may be asked here 1. What way a Minister may know if an effectuall door be opened to him amongst the People seing Paul sometimes afferteth the same 2. How Minister having such an opportunity ought to carry in the improving thereof To the first we say that this cannot be discerned alanerly from a mans gift for it may be shut where great gifts are as we will see hereafter Beside it is like Paul had not alway this door open to him at least it was more in one place than another Nor is it meerly to be gathered from a mans freedom from externall crosses in a place nor yet from the great following he may have for there may be many adversaries where this effectuall door is opened 1 Cor. 16.4 and there may be no such thing where there is great peace and applause Yet we conceive by these and such like characters this may be somewhat discernable 1. When a Minister getteth the door of utterance upon the one side opened to him and there is an opening of ears among the People to welcom the same upon the other which is not to be understood of carnal itching after or being tickled with a gift but of love to edification and simplicity and diligence amongst them which sheweth that such a man and his gift is commended to them and so that they are in the greater capacity to get good of him 2. Where this is it hath reall changes following and much solid work for by it people are not made light and notionall but are made humble serious tender fruitfull c. 3. Where such a
indifferenter admissis ex mille vix unum qualem cupias invenire And thereafter citeth our Lords practice Luk. 9.57 who though most tender of the Churches edification and in a time when the Harvest was very great and the Labourers but few yet doth reject two who seemingly offered themselves with affection to the work and presseth one not so seemingly forward as the other two In all which and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification His famous Master also Divine Mr. Rollock doth most pathetically presse this and particularly in his Lectures upon the Lords last Sermon and solemn Prayer Ioh. 17. Lect. 23. Although this be true and will not we hope by any be called in question yet there are two things which possibly to some may need more particularly to be spoken to seing it is easie to run in extrems The first is What length may be attained or is to be aimed at in this triall of a Ministers Sanctification by vertue of that precept Lay hands suddenly on no man Secondly How it may be made to appear that seing so much is attainable in this case that as much as is not to be sought after in the triall of private members We shall therefore before we leave this speak a word to these To the first we say 1. That by vertue of that precept there is no infalliblity to be expected nor pretended unto because there is no such thing possible nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate nor is this to be enquired for as if the validity of a persons ordination did depend upon the same for ordination may be valid where no Sanctification is as was formerly said But it is such a triall and probation as is opposite to rashnesse and hastinesse and may give ground of quietnesse unto these that go about this work even though the person should not be found afterward answerable Because the ground of their peace is not the reality or truth of the thing but it is to say so the reality of such and such evidences which after triall are found indeed to be so although possibly they be not sincere 2. We say That negative evidences or negative knowledge that is that we our selves know no evil of the person and such like will not be sufficient to exoner us in proceeding to ordination according to this precept for that may be where a man is not known at all Beside that will not give ground to make him be accounted of good report holy faithfull c. which are the qualifications required in him to whom the word of truth is to be committed Also the Scripture holdeth forth such qualifications as are positive to be enquired-for in this case which were uselesse if negatives were sufficient And certainly there is a negative holinesse at least required in a private member yet it is clear that more is to be enquired for in an Officer yea even a Deacon is not to be admitted without special qualifications which are not requisite in ordinary members Amongst other words Ambrose saith on this place non enim sufficit si sine crimine sit quia merita ejus debent praeire bonorum operum ut dignus siâ— ad ordinationem 3. We say then That somthing positive is attainable and is to be enquired for which though it be not infallibly convincing of the persons state yet may be sufficient to quiet the mind against the challenges of rash and sudden proceeding in that matter Which in the general may be drawn to these three 1. That there be a search in the external positives that are given in the Word the knowledge whereof may be attained by search 2. There may be some observation of a mans way and tract of carriage from which some discoverie may be made of a mans equablnesse singlnesse and spirituality in such duties 3. There may be some discovery attained of a mans universality in these duties so qualified by considering his carriage in reference to divers cases and conditions and divers persons both such as are more tender and others That these are attainable cannot be denied at least so far as is necessary for the scope foresaid And certainly that precept must be understood to require proof and trial in this so far as is possibly attainable otherwayes a man cannot be thought to be sufficiently exonered in his duty as the reason subjoyned confirmeth especially in such cases where neither the good works nor the evil of some men are open before hand And these being attainable as is said It will follow then that they are to be enquired into Judicious and Learned Mr. Wood in his Peece against Mr. Lockier doth assert That there are some more eminent outward works and actings in Religion and Piety by which men so far as is competent to men to judge may be warrantably judged positively gracious pag. 142. and sheweth how this is to be attained pag. 152 153. in these words There is requisite some seemingnesse of Spiritual sinceritie in a mans profession id est that he doth it from a Spiritual principle upon Spiritual motives and for a Spiritual end but a meer sober not mocking serious profession without more is not a positive appearance of Spiritual supernatural sinceritie Which sheweth that such a thing is possible and experience also doth confirm this 4. We say That in this precept it is implied that these positive evidences are not soon to be trusted but that men are seriously and diligently to enquire in the reality of them for the quieting of themselves rationally in concluding that he is so and so qualified And this we conceive is the great scope of that precept for the general that a Minister should be eminently qualified even in reference to Godlinesse I suppose will not be denied by any The miscarriage is ordinarily in the application and that is not purposedly to admit an unholy man to be a Minister but to account a man holy without ground and thereupon suddenly to proceed The Apostles scope therefore is principally to guard against this that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained And we suppose that although particular evidences be not insisted on yet trial in the general seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act And this is so understood by Chrysostome Theophilact and others as importing a command to try and try again If it were more particulary enquired What these positive evidences are which may be warrantably looked-for in one that is to be admitted to the Ministrie Answ. Although by proportion what may evidence one man to be gracious unto another so far as is requisit for one man to judge of another That will hold here and though
there be some generals laid down which include many particulars as to be holy full of the holy Ghost Acts 6. such as have given good proof of their faithfulnesse and constancie in Religion Acts 1. vers 21 22. and such like Yet beside these the Scripture hath pitched upon some particular characters for the discoverie of this First He is to be a man that ruleth well his own house 1 Tim. 3. vers 4 5. which doth imply a mans faithfulnesse and profitablnesse as a Christian in whatsoever private station he hath been in formerly so it is to be looked how he hath done the duty of a son to parents of a student in his studies of a private Christian in his private walk with others or how he hath behaved himself in families or in other places wherein he hath had more near accesse to be edifying and such like This one character putteth to take trial 1. of a mans zeal and sinceritie in studying edification according to his place 2. Of his prudence in mannaging and ordering what he may meet with And 3. of his Authority how probably he may be able to keep people in a kindly subjection to Christs Ordinances as the particular observing of that place will bear forth which speaketh not only of his fitness to teach but also to govern in the house of God And it would seem that though alwayes the Church is not to be restrained from calling one that is young and without a family yet by a mans living sometime after his going through private studies before his coming to the Ministrie or having a familie to govern there might be much more accesse confidently to discern a Called-minister in respect of this qualification for as the Apostle reasoneth 1 Tim. 3.5 If a man know not how to rule his own house how shall he take care of the Church of God Secondly He is to be tried according to these marks wherewith a Christian may be tried such as to be vigilant to be sober which looketh to sobriety in his whole carriage not only to be blamelesse but to be of good behaviour given to hospitality not greedie or covetous patient c. 1 Tim. 3.3 Titus 1.7 8. In which qualifications not only is to be tried what are mens practices but what are their distempers or infirmities what are their natural inclinations and dispositions and such like and if these be froward except by the evidences of the opposite Graces there be hope that they shall be subdued there can be no confidence to proceed For a Minister should be meek gentle no brawler c. Thirdly He is one that must have a good report from them that are without 1 Tim. 3.7 which importeth a shining eminencie in his conversation so as to be convincing even to wicked men from whom seriousnesse and sincerity will get a testimonie when lightnesse and luke-warmnesse will be abhorred even by them Fourthly He is to be a lover of good men Titus 1.8 It is a mark of a Believer to love the Children of God and here it is made a character whereby one that is to be called to the Ministrie ought to be tried and it is such a love to them as is demonstrable and evidenced to others by their conversing with them estimation of them and that in opposition to others whom in that respect they love not though possibly their naturall ties to such may be moe This character doth first suppone a capacity in them to discern good men beside others And secondly a principle within making them to love and esteem of such which where they are in reality are both commendable in themselves and cannot but be some way discernable to others and therefore may be the more warrantably observed and laid weight upon and when they are wanting proceeding may yea should be at the greater stand and non-entry A fifth evidence is That he be no Novice 1 Tim. 3.6 which holdeth out that he ought to be of some settled standing in the profession of Godlinesse at least there would be ground to think him so which cannot well be if the man have been but as others in his education and possibly come by reason of the thoughts of a Ministery to have some fairer outward carriage than others when yet as to the practice of Religion he may be but a mere Novice and so give no ground to found a rationall charity for expecting any thriving of the work of Grace in his heart or of the work of the Ministery in his hands When these externall evidences are found Then Ministers ought to reflect upon all to see if any thing can be gathered concerning the sincerity of their end spiritualnesse of their walk and such like as by the words of these two eminent Divines formerly cited doth appear And because this cannot be discerned by one act or two or in a month or two therefore it is necessary to take time and to consider the equablnesse of such a mans way for satisfying of themselves concerning him And though it is not like that each Minister can come to a well grounded knowledge in reference to the Admission of every one by his own particular acquaintance yet in such a case it is to be supplied by the testimony of such who being able to discern and throughly satisfied themselves upon solide grounds dare confidently give testimony of the good behaviour and Christian carriage of such a person according to the former characters and such testimony when given ought to have weight Therefore we see that in Scripture the faithfull Servants of God used to commend such as were of their acquaintance to others and such recommendations wanted never weight Only concerning this we say That seing recommendations and testimonies may have much influence upon the good or ill of the Church This would not be overly gone about but these caveats would be observed 1. That when men testifie positively such and such qualifications to be in any they would have ground of satisfaction in their own consciences that such things are true and consistent in their knowledge 2. As this testimony would be on knowledge so the matter testified would be weighty and such as being true evidenceth some good beginning or appearance of the work of Grace There are many testimonies given thorow Pauls Epistles to severall persons but we will still find them have these two 1. The thing testified is something that doth indeed commend them as Christians as having love to God and to the edification of souls and such like 2. It 's upon knowledge yea oftentimes from such evidences as were discernable even to others such as suffering for Christ distributing to the Saints painfulnesse and diligence in what they have been employed about and such like On the other side there is also need of taking heed what testimonies be received And 1. That the testimony be full bearing out these characters sufficiently in the bosome thereof otherwise it can be no proof of them whoever
is no lesse wretched disjointed loathsome c. than the bodily condition of any can be The second word is miserable which looketh to a concurrence of externall things beside the former wretchednesse as want of means of supply want of fitnesse to do for themselves and want of any solide way of provision made for them by others and such like Thus Ezek. 16. the wretched child is described not only as loathsome with the navil not cut without washing with water to be suppled c. but none eye did pity it to do any of these unto it c. so here thou art miserable that is not only wretched in thy self but in a disconsolate condition in respect of what thou may expect from others in this case The third word is poor that is thou thinks thou hast many good works and much grace but it is quite contrary really thou hast nothing The fourth is thou art blind that is an aggravation to all that though thou be in this miserable condition thou art senselesse and ignorant thereof and neither knoweth thy danger nor how to rid thy self out of the same The fifth word is and naked that is without any thing to hide or cover this miserablnesse and filthinesse before the justice of God It is not desperate when folks are poor and miserable in themselves if they have on Christs righteousnesse to cover the same but faith the Lord to this Church thou art in thy self miserable and also without this cover so that thou art lying as casten forth in the open fields and obnoxious to the justice of God This holdeth forth a very sad and a very dangerous condition Yet in the second place we will find their thoughts of it to be far otherwayes which the Lord setteth down in three words 1. Thou sayest I am rich that is abounding in grace and good works and having a righteousnesse sufficient enough 2. I am increased with goods which is still to be understood of their esteem of their own spirituall furnitour which they think sufficient not only to make them rich but also to make them abound and this to be increased with goods doth imply both their esteeming of themselves to have much and also to be upon the growing hand which is a most dangerous condition when a hypocrite doth not only falsly esteem himself to have grace when he hath none but doth flatter himself as if he were thriving and growing in the same The third word is and have need of nothing this is indeed a comprehensive commendation of a condition if there were ground for it but where this entereth in a person abounding in corruption it is the very height of self-delusion and presumptuous hypocrisie to wit that a person should think himself free of hazard well stored with graces and a great length therein c. but especially as in this place that he should think himself fully clear and sure of his peace with God and interest in the Covenant so that in these respects there is need of nothing This we conceive is here intended and doth indeed look very like the language of stout self-confident ignorant hypocrites It may be wondered how and with what confidence they could entertain such thoughts This is the third thing proposed to be cleared in the words and may be gathered from two expressions 1. Thou sayest I am rich c. which words do not so much expresse the language of their mouths as the inward language and confidence of the heart and do import not only their thinking of such a thing to be true but their perswasion thereof and confidence therein even to a kind of audacity and impudency so as nothing can put them from it and is like these words Ier. 2.23 How canst thou say I am not polluted c. and vers 35. yet thou sayest because I am innocent c. which places hold forth the impudency of formall hypocrites that will stick to their own justification even contrary to the clearest applications of the Word of God against them and therefore Luk. 13.26 c. some are brought-in pleading as it were with Christ in the day of Judgement their own Justification and though their will be no such pleading in that day yet it sheweth that many hypocrites may live and die without being brangled in this their vain confidence untill Christs finall sentence do it which is the scope of that place The second word is and knoweth not that thou art wretched c. Some might think how could such poor persons boast so of their riches this word sheweth that they were not grosse dissemblers speaking what they thought not but that really they knew no better and so they are to say so native subtile hypocrites as subtile hypocrisie is distinct from grosse dissembling Which doth shew 1. That hypocrites may really be blind and ignorant of their own unsoundnesse and indeed think it otherwise than it is 2. That this their ignorance doth not excuse them and extenuate their guilt but on the contrary it is both a sin in it self and an aggravation of other sins to them and for that end it is made use of here The last thing in the vers is the connexion of this with the former threatning in the word because and is to this purpose the reason of my so loathing thee is not because simply thou art poor miserable and naked c. but because thou being such art conceity of thy counterfeit profession and unhumble under and ignorant of thy spirituall ills therefore I will spew thee out of my mouth c. otherwise poverty and grace can agree well but blind proud reigning hypocrisie and grace can never be consisting together in one person From which words these observations are clear 1. That many may be in a very miserable spiritual condition under some seeming form and profession 2. That yet such who are poor and rotten and withall have some profession are oftentimes exceeding vain proud and carnally confident in respect of the same It is a wonder that a person or Church in such a condition should yet esteem it self so as this doth but this presumption and vain confidence is not the least part of the subtilty of the sin of hypocrisie and of the deceit of naturall hearts 3. It appeareth here that many may absolve themselves with great confidence and as having many seeming good grounds for their doing so who yet may not be absolved by the Lord. 4. There is no condition more dangerous to a person and loathsome to Christ than to be poor and proud or corrupt and rotten and yet withall to be conceity and confident 5. This universal confidence and satisfaction with ones own condition is oftentimes if not ever a companion or fruit of the most desperate hypocrisie because sincerity being imperfect as to its degrees and so ever walking within fight of many wants is still labouring under the sense thereof and so in a dissatisfaction with its own condition in
our righteousnesse properly there needed no imputation of Christs after our believing except it be said as some Papists say that it is imputed to make up our defects and to make our holinesse acceptable and so it were our Faith and Works that should be justified by the imputation of Christs Righteousnesse and not our persons which is contrary to Scripture 2. This is upon the mater the same with what we said as is hinted for suppose a debtor to be pursued he pleadeth absolution because his Cautioner hath payed and he produceth the discharge given to him wherein that is acknowledged his pleading so and producing of that discharge may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him yet his absolution floweth from the complex businesse not of his pleading simply but of the cautioners paying his pleading of that payment and the Laws accepting of that defence and imputing of it to him and so from all these together his absolution floweth just so it is here our Justification floweth from Christs satisfaction being accepted and rested on by us and imputed to us by God And therefore thirdly though Faith properly be the condition upon which Christs Righteousnesse is imputed to us I had rather call it the mean by which it is apprehended yet it followeth not that therefore Faith properly taken is our righteousnesse and as such is imputed to us and accounted so seing still this presupposeth the imputation of Christs Righteousnesse in order of nature to interveen betwixt our believing and our Justification and therefore that His Righteousnesse imputed must be properly our righteousnesse seing we upon account and considered as such to wit as having Christs Righteousnesse imputed to us are justified and upon that Righteousnesse imputed Justification is immediatly grounded Yet Fourthly All this doth say nothing for Faith largly taken as comprehending all Gospel-duties for though Faith strictly taken be necessary for having right to Christs Righteousnesse or having it imputed to us yet are not actuall works so by any means but through the imputation of Christs Righteousnesse we are first accepted and then bring forth these good works which sheweth that they do not go before that imputation of Christs Righteousnesse or our Justification but that rather they follow thereupon For if we cannot do good works till we be Sanctified and if none be Sanctified but such as are Justified and these two cannot be separated no not for an instant of time for it cannot be said that a man is Sanctified but not yet Justified aut contra Then it will follow that a man is Justified before he hath actuall works it is of such we debate and not of habituall seminall holinesse for he may be and is Sanctified before he can have them much more ere he persevere in them And so consequently actuall good works cannot concur to Justification as Faith doth or be the condition thereof But the former is true and clear Therefore so is the latter also which is the thing that was in Question Lastly we say if Faith properly and largely taken according to their meaning or yet strictly be imputed to us for Righteousnesse Then either Christs Righteousnesse is not imputed but our Faith only or Christs Righteousnesse and our Faith properly taken also But neither can be said not the first to wit that the Righteousness of Christ is not imputed to us but Faith only That I suppose is not intended neither can the latter be said viz. that Faith is imputed to us for Righteousness and Christ also for then Christ is either imputed for our totall righteousness and so Faith cometh not in or as a partiall righteousness and that is absurd Again either His Righteousness is imputed to us before we believe and so before our Faith can be imputed which is false for that would make Christs Righteousness to be ours before we were in Covenant internally Or it is imputed to us after we believe and so after our own Faith is imputed to us and accepted for Righteousness But that cannot be for then we would be righteous before the imputation of Christs Righteousness which is absurd or lastly both must be imputed together which also cannot be for if both be imputed together properly Then both in the same sense or kind of causality or in diverse senses the first cannot be said for that would make both meritorious which is disclaimed if the last be said then it must be so as the one is imputed to us for our legall-righteousness to wit Christs satisfaction and the other as our Evangelick to wit Faith But 1. That is the thing already spoken to and doth divide Christ and our Gospel-righteousness Or 2. It turneth to this that Christ is the thing that satisfieth Justice but Faith is the ground or mean by which we come to have title to that satisfaction which is the thing that is granted and we suppose is the thing that by some is intended and is in sum that to which others give the name of the instrumentall cause And if so there needeth not be contending for words for both are acknowledged to wit that by Christs Righteousnesse only as the meritorious cause we are justified and that there is no right to plead Justification by that except by Faith or upon condition of believing by which actuall right to Christ and by Him Justification is obtained Further it cannot be said that they are imputed joyntly for then 1. Either that imputation must be an instantaneous act at the first believing or exercise of Faith and so Justification must be an instantaneous act also which they will not grant because the Faith that is imputed according to them is Faith and the exercise of holinesse persevered in for which cause Justification to them is a continued act 2. It must be instantaneous but not imputed till Faith and Holinesse be persevered into and by this neither Christs Righteousnesse nor Faith is imputed to the person not can he be accounted in friendship with God or to be in Christ or righteous till his life be closed for he cannot be accounted so till he be justified and he is not justified till these be imputed to him for Righteousnesse Or 3. that imputation must be a continued act from the first closing with Christ till the end But how can that be For 1. It is hard to conceive the act of the imputation of our faith to be continued but more hard to conceive the imputation of Christs Righteousnesse to be a continuing act for Christs Righteousnesse at the first is perfect and it is to be imputed to the Believer if therefore one may be called a Believer it is to be imputed to him instantly 2. Imputation being a judiciall word and act it supponeth an instant sentencing of such a righteousnesse to belong to such a person as it were and to be accepted for him for if he hath not perfect right there is
this Covenant called peculiarly the righteousnesse of Faith and not of Repentance Love c. because Faith giveth a title to the righteousnesse Covenanted which Repentance doth not And because in the performing of the mercies Covenanted in the way of Grace greater weight is laid on Faith than on Repentance or any other Grace Again that Faith is the proper condition may appear thus because it is properly and expresly proposed as the condition Act. 8. It is said to the Eunuch If thou beleivest thou may be Baptized and Act. 16. to the Jaylor when the Question is expresly proposed What shall I do to be saved Believe saith Paul and thou shalt be saved So answered the Lord Ioh. 6.28.29 This is the work of God to believe c. Neither can it in reason be objected that as these places do propose Faith so other places do propose Repentance as the condition as Act. 2.38 c. For it cannot be denied but Faith doth otherwise act on Christs Righteousnesse and the Covenant than Repentance can do and therefore Faith is acknowledged to be principall whereas if that objection hold Repentance and Works would be equalled with it We therefore take it thus where Repentance is proposed there the whole way of turning to God more generally is proposed But where Faith is proposed that which more properly and peculiarly doth state our interest in God is proposed as the consideration of the formal actings of these Graces will clear and is wholly denied by none 6. That must be the proper condition of the Covenant which doth entitle God to the person as the person to God For the Covenant being mutual that which giveth men a right to God and bringeth them within the compasse of the Covenant must constitute them to be Gods and give him as it were a right to them by vertue thereof But it is not Repentance that giveth God formally a Title to a soul but it is receiving of Him by Faith and submitting to His Righteousnesse Therefore it must not be Repentance but Faith that is the proper condition This is seen in a Marriage-covenant For that is the womans condition upon her part which doth entitle her to her Husband as well as her Husband to her Now it is not Repentance that giveth up one to Christ as His as is clear but Faith c. that delivereth up a person to him and is that whereby one taketh him and consenteth to be His. And therefore it is Faith that doth entitle Christ to be His. Ergo c. 7. If all these works were the condition of the Covenant then entry into the Covenant were a successive work and not instantaneous but this is absurd Therefore not these but Faith alone is the condition of the Covenant for if in an hour yea in an instant at a Sermon a man may have his heart opened to receive Christ and by that have a right to Baptism as a Covenanter Then it is not successive But the former is truth Ergo. 8. If these Works were the condition and not Faith only Then upon supposition of Faith could not the Sacrament of Baptism be administred But it behoved to have antecedaneous to it not only the purpose but the actuall performing of these works because Baptizing supponeth the accepting of the Covenant what therefore entitleth one in profession must when it is really done be the condition of the inward covenanting 9. If Faith be the proper condition Then Repentance cannot be so because Faith is not a condition of the Covenant meerly as it is a Grace but as it is peculiarly qualified in its manner of acting Now Repentance not being qualified with that manner of acting cannot be a part of the proper condition 1. Because if so then were graces of different actings admitted to concur in the same capacity and manner of acting contrary to their natures 2. If so then not only Repentance but every Grace and all good Works might be accounted parts of the proper condition of the Covenant as well as Repentance and Faith if there were no peculiarnesse in Faiths acting respected in this And though this may be counted no absurdity by some yet to such as plead only to joyn Repentance with Faith it may have weight And to others we propose these considerations First That the evidence of light doth constrain the acknowledging of Faith to be eminently the condition beyond all yea that it may be called the only condition of the new Covenant 1. Because it is the principall condition and the other but lesse principall 2. Because all the rest are reducible to it as necessary antecedents or means c. so Mr. Baxter Apho. Thos 62. and the formall and essentiall acts of this Faith are acknowledged to be subjection acceptation consent cordiall Covenanting and self resigning Now if Faith be the principall condition and that as acting so in which respects no other Grace can act Then certainly Faith hath a peculiar property here and that not as a Grace simply but in respect of the formality of its acting which doth confirm all that is said And thus Faith is not the principall condition as being only so in degree like a chief City amongst many Cities but in respect of a different manner of acting and an excellency to say so that is in it in that respect Such acts being peculiar and proper to it which are the proper characters of a proper condition and if so seing all other things mentioned are acknowledged as necessary antecedents or means or implyed duties c. why should there be a contending about words and a new controversie stated for the nature of a condition when the Church is almost suffocated with controversies already Secondly If Works be the condition equally with Faith Then our being accounted Covenanters must follow actuall Holinesse and till then none are indeed Covenanters which is absurd as was formerly said for so none could otherwayes have right to any thing in the Covenant If it be said These are seminally and in purpose at the entry That will not answer it because it 's not the purpose but the actuall performing of the condition that giveth right Beside if a purpose satisfie for a condition in these Then either seminall Faith or a purpose thereof is to be admitted also which is absurd or if actuall Faith be required and but other conditions in purpose Then it is actuall Faith and not these that is the proper condition of the Covenant Thirdly If these Graces and good Works be the condition of the Covenant Then it is either in respect of their particular acts or of persevering in them But neither can be said Ergo c. Not particular acts because the Scripture hangeth the prize on overcoming continuing to the end c. and not on acts Nor can it be perseverance because so no benefit of the Covenant could be pleaded till it were ended for it is the intire condition and not a part thereof that
of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his â—ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnesâ—e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great
practice see forth in three expressions 1. Though these four and twenty Elders be sitting upon Thrones yet when they hear the beasts or Ministers mentioning the Holineste and Excellency of the Lord the Word hath that weight with them as to make them quit their Thrones and fall down before Him that sat on the Throne This is to shew 1. their high esteem of God before whom they cannot be too vile 2. It sheweth their humble estimation of their own grandour and their being denied to it when any thing of the honouring of God cometh in competition therewith And 3. it sheweth their acknowledging of all to be from Him and their accounting of it their greatest honour not to sit upon Thrones but to be humble before Him and to have Him high The second thing in their practice is They worship Him that liveth for ever and ever This is added 1. to shew that their falling down is out of no astonishment or confusion but out of deliberation to glorifie God 2. To shew that the more humble Saints fall before God the more fit are they to worship Him and the better progresse will they make therein 3. It is to expresse the inward adoration of their hearts as going alongst with their externall humbled condition God is expressed by this that they worship Him that liveth for ever and ever even as it was in the former Verse in the beasts their giving praise that thereby it may be seen that they worship no Idol but the living God in opposition to the heathenish and Antichristian worshippers and also to shew that they know whom they worship and are not worshipping an unknown God Further it expresseth the reverent impression which they have of Him so that they cannot menâ—ion on Him but with such Titles and Attributes as prefer Him beyond all others The third thing in their practice is and they cast their Crowns before the Throne this sheweth further their great zeal to the Glory of God their great sense of the hudge dis-proportionablness that is between Him and them their acknowledgment of their having their Crowns from Him and holding them of Him and their great and only design to improve that honour and dignity to which they have been advanced unto the honour of Him that sitteth upon the Throne from whom they have the same and that they account it their greatest dignity if their honour might any way be a footstool for advancing or exâ—olling of His glory in the least The third and last thing in the Elders praise is their song or verball expression vers 11. when they are fallen down they say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Wherein 1. we have their acknowledgement of Gods gloriousnesse and that praise is His due 2. The reasons whereby they demonstrate this In their acknowledgement we may consider both the matter and manner of their expression The matter is in three words 1. they acknowledge that Glory is His due this floweth from the essentiall excellencies that are in Him The 2. is Honour this respecteth the Lords Soveraignty who by His place being Head and Lord of all ought to be honoured by all The 3. thing acknowledged to be due to Him is Power which is confirmed from the exercising of His Omnipotencie in the Work of Creation as the reason following cleareth Again the manner of their acknowledgement is observable for they say not we give unto Thee glory honour c. but Thou art worthy O Lord to receive glory honour c. which is done not because of their unwillingnesse positively to ascribe the same to Him but because their hearts being warmed and affected with zeal to the thing could not come up as they desired in the expressing of the same and therefore as it were they say although we cannot give Thee glory honour c. as becometh yet Thou art worthy of the same and it is becoming that Thou should have it and we are so far convinced of the same as by this acknowledgement to put our seal to this truth that Thou art worthy to have all praise honour and glory given unto Thee And thus they rather expresse their affection to that work of praise than their satisfaction in attaining any length therein In which we have an excellent copy of a heart affected with Gods honour to wit it is alwayes desirous that He should be glorified and yet never satisfied with its own glorifying of Him They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise The first is from His interest in and superiority over all things by His creating of the same for thou hast created all things and so He being the great Master and Potter of all things in Heaven and Earth there being nothing but that which hath its being from Him and there being much power wisdom goodnesse c. exercised in this Work of Creation and to be read on the creature Is it not just that all should ascribe glory and honour and power to Him and is it not most reasonable that that relation of His should be acknowledged by all Where we see that though the Work of Creation be past many thousand years since yet may it be and ought it to be a fresh ground of praise unto the end of the world Also we see that where the Work of Creation is rightly considered souls will never want ground of praise And lastly that these who are affected with the Glory of God Himself will be discerning matter of praise and admiration in all His Works and in every creature which will be again turned about to His praise The second reason of their praise is in these words and for thy pleasure they are and were created which in sum is this not only were all things created by Thee but when there was no tye upon Thee to make them Thou of Thy good pleasure thought fit to do so and when Thou might have done in this manner or in another by that same good pleasure of Thine it was concluded to be done as it hath now come to passe in which there was no other motive end or rule in proceeding but Thy own pleasure and the setting forth of Thy Glory for which end they are still sustained in the being that they have and therefore it is most just and equitable that Thou should have praise from all Thy creatures which for this very end were created This is a strong reason taken not only from Gods creating of all things but from the end which soveraignly He proposed to Himself in the same to wit that His good pleasure which had wisely moulded midses for His own Glory might be accomplished This will or pleasure of God doth not only respect the Work of Creation in generall but it holdeth forth His end in the manner of the same and in the
have before Christs feet acknowledging all we have received to flow from Him giving Him the Glory of it employing all so as may most contribute to make Him great that sitteth upon the Throne Lastly There is the delightsomenesse and heartsomnesse of this task though they rest not day nor night it is not a wearisome work for it is singing and his saying they rest not is not to hold out any burden yoke or restraint laid on them but to hold out the bendednesse of their spirit within with love and joy that they cannot rest it is so to speak an ease to be venting it in praise There is such joy and chearfulnesse from that wine that cometh from under the Throne that they cannot hold their peace but it is their continuall refreshment night and day to be speaking and praising In a word it saith this That it is a good thing to be Christs Servants and that His service is a sweet work and it will be known ere long how good a thing it was to be Christs and to be His Servants and how happy a life it will be to be praising Him It were good some touches of it were warming our hearts before-hand and that we had the proof and experience of it what it is The Lord give us to know it LECTURE I. CHAP. V. Vers. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seals 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 5. And one of the elders saith unto me Weep not behold the lion of the triâ—e of Iudah the root of David hath prevailed to open the book and to loose the seven seals thereof 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven Spirits of God sent forth into all the earth 7. And he came and took the book out of the right hand of him that sat upon the throne IN this Chapter the preparation to the following revelation goeth on and in it He who was described in the former Chapter to sit upon the Throne is here represented as having a sealed Book in His hand which none in Heaven nor Earth can unfold but Jesus Christ the Mediator who for His Churches good doth the same which is turned to be matter of praise in the last part of the Chapter The scope of all tendeth especially to these three First To shew the absolutenesse determinatnesse and particularnesse of Gods Decrees in all events that concern the Church which with Him are as it were written in a sealed Book Secondly To shew the special Office of our Lord Jesus Christ who being upon His Fathers secrets doth reveal so much of the same to the Church as is useful for her and that without Him there is no accesse to the knowledge of the same Thirdly It is to make way to the more clear understanding of the Prophesies following according to the mould wherein they are revealed for it could not be understood what were intended by the opening of the first second or third seals c. were it not that here God is represented as having a Book with so many seals in His hand We may take up the Chapter in these three parts 1. There is a vision seen to wit A book in the right hand of him that sat upon the throne c. vers 1.2 There are some circumstances expressing both the difficulty and possibility of attaining to the understanding of what is written within the same this followeth unto the eight Verse 8 From that unto the end is set down a most excellent song of Praise as we will see in the words The first part to wit the vision of the Book hath four things remarkable in it As for the Throne what it is and who it is that sitteth thereon we heard thereof in the former Chapter and therefore may now proceed to these four things here set down First It is called a book this is not literally to be understood as if God had use of Books more than He hath materiall Thrones or Hands but as was shown on Chap. 3. vers 5. it is after the manner of men to shew how particularly and orderly all things are determined by God as if they were particularly inserted and recorded in a Book By this Book here is not understood Gods providence in generall nor yet His speciall purpose in reference to His Elect but His Decrees concerning the speciall events that were to befall His Gospel church In a word it is this same Revelation for what is afterward revealed to Iohn is by opening one of these seals and the last seal will be found to comprehend both the trumpets and vials as we will find in the progresse The second circumstance is that this book is written within and on the back side that is in a word it is all filled up there is no blank in the same for known to God are all his works from the beginning Act. 15.18 and no new occurrence which is so as to men doth put the Lord to take any new counsel or to make any new decree for to say so there is no blank in His Register to contain the same but all things were concluded of old in His counsell and accordingly in time are brought to passe Thirdly This Book is said to be in his right hand Which sheweth 1. That there are none accessory to His counsel but Himself for He took counsel of none 2. That He Himself is Master of His own purposes and there is none that can alter His decrees or change any of His purposes for the Book is in His own hand 3. It sheweth that what He hath once in His Wisdom concluded He doth by His Power proceed to execute and that so as He cannot be frustrated of His end therefore is He said to have it in his right hand which sheweth both His admirable dexterity and Omnipotency that are exercised in executing the same The fourth circumstance is this Book is sealed with seven seals sealed that is undiscernable and unconceivable to any as the words following do clear and as may be gathered from Isa. 29.11 although all things be known to God yet are they unknown to creatures till they be particularly revealed by Him or in His providence brought to passe Again this Book is sealed with seven seals which is partly to shew the exceeding great depth of Gods secret counsel whereunto none can reach seing it is not only sealed
Ier. 31.33 34 c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction Must not the first be so also especially considering that without Him there is no accesse for binding up a Covenant betwixt God and sinners Neither can it be denied but Faith is a part of that new heart and a speciall fruit of that Spirit which He promised to pour out upon His People Sixthly In Tit. 2.14 our being seperated to be a peculiar people to Christ and zealous of good works c. is expresly asserted to be His design in laying down of His life for His People Also Tit. 3. vers 5 and 6. the washing of Regeneration and renewing of the holy Ghost which must take-in all particular Graces are said to be shed on us abundantly through Christ Jesus which cannot otherwise be understood but that we have these by the interveening procurement of Christs satisfaction Lastly all that we pray for we pray for it in Christs name as having obtained accesse to seek the same through His purchase Now it cannot be denied but Faith Holinesse and increase therein may be prayed-for and therefore these must be understood to be procured by Him also The third Question was If it may be said that the Reprobates or any Reprobate do enjoy any common mercy by vertue of Christs purchase and Redemption Or if any mercy bestowed upon any Reprobate or enjoyed by them may be said to be the proper fruit of Christs purchase or properly to be purchased by His death to them In answer to this we shall lay down these Assertions which being granted there will be no great hazard to the main matter Assert 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death and so according to the Scripture-language it cannot be said that Christ hath redeemed satisfied for them or born their iniquities in their room before the justice of God thereby to procure any such mercy to them because first to be given to Christ to be redeemed and to be justified are ever of equal extent in Scripture and necessarily knit together with His bearing their iniquity Secondly The proper and native fruits of Christs death are not divided but they all go together So that for whom He satisfied and to whom He purchased any thing in one respect He did so in all Therefore we will find Him praying for these who were given Him and for whose â—ake He did sanctifie Himself Ioh. 17. even when He doth exclud the reprobate world who were not of this number from these His prayers Thirdly The proper fruit of Christs purchase is that which is satisfaction to Himself for the travell of His soul c. but no mercy which is common to a Reprobate can satisfie Him for His satisfaction consisteth in peculiar saving mercies such as actually to see His seed to have many justified c. which mercies cannot be said to be purchased to any Reprobate and so it cannot be said that any saving or eternall mercy is purchased to them for if they were purchased to them then necessarily they were to be bestowed unto them and if so they could not be called Reprobates We take this for granted then that no saving thing is purchased to them and that Christ cannot in any proper sense be called their Redeemer nor to have sustained their place and persons before the Justice of God Assert 2. We say that yet many Reprobates do here in time enjoy many things which they had never enjoyed had not Christ suffered Of these Christs death may well be called the cause sine qua non or without which these had not been enjoyed such are the preaching of the Gospel and the glad tidings of the conditionall offer of life which is made in it yea it may be that the keeping off of many temporall judgements and eternal also for a time doth flow from this whereby as it were by the Gardeners intercession Luk. 13. the cutting down of many a barren tree is for a time suspended that thereby the glory of Grace may be the more manifested the honour of the Mediator the more highly advanced and in the close the glory of spotlesse Justice made the more clearly to shine because of their greater inexcusablnesse This cannot be denied to follow upon Christ Jesus His sufferings in so far as they necessarily follow upon the agreement wherein they were transacted and upon the promises made to Him in the Covenant of Redemption unto all which His sufferings are presupposed as the stipulation upon His side Now it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world and that He hath a visible Church and Ordinances granted to Him for the ingathering of them which is so and so to be Administrated to wit by gathering under Ordinances both sheep and goats and such like It must necessarily follow upon the supposition of this transaction in these terms that the world must continue for so many ages that the Gospel should be preached in such and such places and at such and such times that such and such lights should shine for holding forth clearly the truth of the Gospel yea that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church the honour of the Head thereof the furtherance of the edification of the Elect and many other things necessary for the attaining of the ends foresaid And according to the former supposition these cannot be denied to be decreed in the Counsel of God and contained in the Covenant of Redemption largely taken because accidentally to speak so and by reason of the manner of administration concluded they conduce to the honour of the Mediator and to the furthering of His design which is to have the pleasure of the Lord prospering in his hand Asser. 3. Although these former Assertions be true yet we say that the saving blessings that are purchased to the redeemed by Christs death may be and are far otherwayes to be conceived as the proper effects and fruits of Christs purchase to them than any common mercy can be which followeth thereupon to any Reprobate For first The purchasing of the Elect and of saving Grace and Salvation to them and what may tend to their good was intended by the Mediator in a subordination to the glorifying of His Grace in them and so His Glory and their good are joyntly intended in the same this cannot be said of the other for though the things which flow from His death be good in themselves and though it cannot be denied but that therein also He intendeth His own Glory yet it cannot be said that these things are purchased by Him as advantagious to them in respect of any fruit that should flow therefrom unto them because the effect sheweth that in the end they have no advantage by them and therefore it cannot be said that He intended them
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine eâ—ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean aâ— it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former â—rumpets there is no bloud nor fire here though it be as dangerous often contentioâ—s for dominion in Government have more fire and heâ—t thaâ— dispures about more fundamentâ—l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Obâ— 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Sociâ—â—â— Swenkâ—eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the dâ—y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betwâ—xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
conscience as he thought should impede their absolute obedience to him Kings and great men think there is no living with such Ministers they are pests and debauchers of the people that wrong States outward peace and all keeping folks from their own mercies so some men call temporall designs and this troubleth them especially when no obligation whereby others are win to flatter them and heal their wound slightly will prevail with them to make them go alongst as others do they are then accounted implacable and but enemies to mens persons when they oppose freely their crooked designs Seing then by these Prophets they were so tormented it is no wonder they make merry For 1. now they suppose that they have much more liberty so that they may speak and do and not be presumptuously quarrelled therefore 2. Their enimity is delighted which is like a wasp that feedeth on sores counting that the time which they desired and no good reason can be given for this yet are they puffed up with it as if they had obtained much 3. They have now free way to their own designs when Iohn is away none reproveth Herodias and Ahab stood some aw of Elias and he might and would have gotten folks with him better had he wanted Micajab c. Faithfull testifying against Popery struck at many mens particulars When Iohn Duke of Saxon did ask Erasmus concerning Luthers Doctrine he answered first merrily he had committed two unpardonable faults which by all means should have been abstained from to wit 1. that he touched the Popes crown 2. the Monks bellies this faithfull witnessing is like the Angel to Balaam who would sain have been at the wages of unrighteousnesse and was tormented by his appearing to hinder him The Apostle hinteth at this that he and his Ministrie was despised by many that counted gain godlinesse 1 Tim. 6. and would not suffer for the crosse of Christ Galat. 6.12 This readily is a sore that tormenteth in all times And here again 3. further it may be asked why the Lord suffereth His Ministers and His Work consequently in them to be so soon trod upon even when it is but beginning to peep out and appear it seemeth that the Ministers and Professors of it are then in a worse case than formerly Or what may be his ends now to let the witnesses be trod upon and all as it were to be cast in the hollow even at the entry so as in the event the Pope seemed to be more strengthned and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established Answer For these and such good reasons 1. That He may make it appear that it is neither might nor power but His Spirit that beareth through His Work which is then most clear when these fail as the Temple was immediately interrupted in its rebuilding and partly for this very end for then it appeareth to be He when nothing can do it and yet the thing is done 2. He will then appear in His glory Psal. 102. and the lower the foundation be laid and the greater difficulties appear He getteth the more glory as when Moses and Aaron go to Pharaoh and when they are upon the begun delivery it fareth worse with them for a time and not only Pharaoh and his Court but even the Israelites Exod. 5. and 6. are offended at Moses and their burdens are encreased and Pharaoh venteth more malice from which God getteth the more glory and then the work is seen the more to be of Him and He hath as He must have occasion of exalting His glory 3. He doth it so soon to be a confirmation to these witnesses and their successors in all their following straits when He hath in His providence suffered them to meet with great straits at first and hath brought them through them these may in time to come be encouragements to them as these miracles done in Egypt were to be unto the people of Israel confirmations of their faith in following straits for ever 4. It is for His peoples profit they readily are carnall even at the entry of a good work and almost think God engaged to owne them however they carry in it the Lord by some such crosse dispensation curbeth or preventeth their presumption thus Moses in his going down to Egypt is pursued and made to circumcise his son to make him the more watchfull afterward over his own particular carriage and so possibly Elias is made to flee even at his begun Reformation 1 King 18. lest he should think all done or take occasion to sit down 5. It is done for trial at the entry for many false friends are soon discovered that have had but corrupt ends much corruption fainting and fretting unbelief appeareth among the generality of the Godly but especially the carnall hearted they like the Israelites would be back again and now they get time to discover themselves And enemies at the entry by this occasion or advantage are the more hardened as Pharaoh was to pursue on and so God hath more occasion to glorifie Himself 6. By this the Lord saith all that would follow Him must take His way and take on the crosse for whatever be in the end of the day the crosse beginneth and the morning is foul and the wall is built in troublous times Dan. 9. and He would not have any who engageth to be on His side putting the crosse far behind but resolving at first to meet with it these that have an expectation to eschew trouble by taking them to such a work will be mistaken 7. Ordinarily a people at the beginning of a work and Ministers at their first setting to for proportionally this agreeth to all that are sent at their entry are most tender zealous and have the warmest frame of Spirit then and can abide and will bear more then nor afterward when that is gone at the rise of Reformation it is a wonder what zeal and boldnesse will be amongst Ministers and People whereas often readily when either that temper of spirit is off people or they sitten up and become cold they would not endure such trials and we may see it confirmed in our own experience 8. Any opposition to a Reformation and some bringing of it low maketh it often the more conspicuous and terrible when it is recovered again for now all eyes are fastened on them and looking to them and when they see them rise while they expect it not it doth the more affright them as may be clear in the Verse following when these witnesses arise 9. He bringeth all His works about by degrees and steps that He may have out of every step multiplied and renued evidences and occasions of His glory as it were by so many severall miracles on Egypt Now if there were no advantage at no time to enemies there would be but one delivery whereas thus one delivery is manifold 10. There is ordinarily something of a temporall
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et pâ—ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is calâ—fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex â—pare operatoâ— or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be noâ— occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 justâ—â— Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles
wit that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel and so cannot be a possible way of attaining Salvation for it maketh men to count many sins not to be sins and so never to repent of them the sins that it discovereth it leadeth them not to the right satisfaction which only can be accepted for them to wit Christs Righteousnesse but to their own inherent holinesse and good works yea even this they corrupt and what they account saving Grace as Faith Repentance Humility and such like are nothing lesse than such indeed before God If it be again further asked what then are we to esteem of such as lived under Popery if all of them be excluded from the obtaining of salvation We answer with a fourfold distinction 1. We would distinguish these who might live under Popery and yet be keeped from the infection thereof and no way belong to that body from the native members thereof of such we have spoken Chap. 11. and 12. to such the Lord speaketh Chap. 18. Come out of Babylon my people such were rather captives under her tyrannie than subjects of her Kingdom of these there is no question but as the Lord sealed them for Him self Chap. 7. so did He alwayes singularly own them and accept of them 2. We may distinguish Papists in these that are antichristian worshippers and others who are superstitious and in some things are erroneous We call them antichristian who receive the beasts mark and number and give him worship in more than an humane manner ascribing to him a certain divinity infallibility universall supremacy and such like antichristian attributes and who 2. receive his doctrine in the complex contrivance thereof which is his number and 3. who joyn in his worship wherein it is antichristian as praying to Saints worshipping of Images adoration of the Masse and such like These in the former assertion we have excluded Again we call them superstitious Papists who might not altogether have keeped a distance from that Church in every thing but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian but might be testifying against such by some sincere zeal and pure light Thus 1. we suppose that many did give some reverence to the Popes who yet did utterly abhor their grosse usurpations and blasphemies his assuming to himself what was proper to God and Jesus Christ and detest the base flatteries of others that ascribed these to him as to be supream head of all and that both in Civil and Ecclesiasticall things to be infallible to be countable to none to authorize traditions and such like and might only give him some reverence either from humane policie and Ecclesiastick constitutions such as was given to Archbishops Patriarchs c. or they might esteem him though erroneously and ignorantly to be a Church-officer for medling with things incumbent to Church-officers to meddle in without any opinion of his illimited or absolute power even as men might err in accounting Bishops Archbishops Patriarchs c. of divine Authority although they might disclaim antichristian tyrannous usurpation and practices in them and seek only to have that power subservient to edification 2. Further in fundamentall doctrines they may be pure although not altogether without errors even as were many of the Fathers 3. In worship they might joyn many superstitious rites as Crosses Altars Bowings c. yet abstain from worshiping of Saints and Idols and from accounting the Masse a propitiatory sacrifice although they might joyn in the Eucharist and such like Of such sort were Gersom Bernard and some others in the midst of Popish darknesse who were not altogether free of these superstitions yet still did check the Popish pride and usurpation and bound their authority and preserved the doctrine of remission of sins through faith in Christs Righteousnesse pure and pressed holinesse in some spirituall manner even in the midst of many superstitions that abounded and whereof they were not altogether free We suppose these last are no wayes to be classed with the former but might have had accesse to Gods mercy through Christ Jesus Because 1. although they had errors yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace And 2. because they keeped the way of attaining pardon through Christ Jesus clear which being followed by them in their practice as no doubt it was by many might through Gods gracious dealing with them make them acceptable before Him so that their failings being of infirmity and not of malice might not be imputed to them but they accepted as penitents being sincerely affected with what they conceived to dishonour God although they did not discern every thing that was sin against Him Dist. 3. We would distinguish Papists living so and dying so from such as though living so might yet by Gods Grace have repentance conferred upon them at their death This hath been found by experience that many who have been tenacious of the doctrines and superstitions of Popery in their life have been yet at their death brought to abhor them and to betake them to the Righteousnesse of Christ alone for their Justification These where that Repentance and Faith were true as no question often it was are no wayes to be excluded or accounted worshippers of the beast 4. Distinguish times some thing might through Gods Grace be more dispensed with in these times of more universall darknesse than afterward in the breaking out of light and in Gods erecting a Standart for His Truth in the earth and bringing forth a visible Church-state for His People to joyn in which formerly was not hence communion in Church-fellowship with the Church of Rome is much more dangerous now than formerly which will appear upon these considerations 1. Because the Lord doth more peremptorily now threaten her and her followers and addeth more severe certifications to the same as we may see in this place now this is proclaimed If any man worship the beast c. the same shall drink of the wine of the wrath of God And again Chap. 18.4 2. Their stay now is more unexcusable because the Lord hath opened a door of freedom and they refuse it even as the peoples stay in Babylon while the captivity lasted was not imputed to them yet staying after the proclaimed liberty was detested and having with it ingratitude against their Redeemer and despising of their Redemption offered and a willing submission to that bondage contrary to the warnings and advertisements given them and Gods call to abandon the same 3. After this also things in the doctrine and worship of the Church of Rome became more deadly for Babylon refused to be cured and in the Lords righteous judgement it came to passe that their doctrines became more corrupt that thereby He might punish
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant till her great and last enemy the devil shall be taken and shut up in his everlasting prison which was hinted at in the former verse Now unto the end followeth a most plain description of the day of judgment when all good and bad that ever lived shall be raised and brought to appear before their great Judge to receive sentence every one according to their works The state of the wicked because it is most shortly insisted on â—â— in the first place set down in this Chapter Then the state of the godly and their happinesse is more fully insisted on in the two Chapters following So in short the state of the Church seemeth to be 1. spreading under the first seal as to the thriving of the Gospel 2. Persecuted under the second third fourth and fifth feals 3. Delivered temporally by the sixth All this is Chap. 6. This is the first period 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height and by the Turks overrun a great part of these that carry the name of Christians that is under the first six trumpets with the prophesies contemporary with these 3. By the seventh trumpet and first vial judgement beginneth on Antichrist the case turneth and is carried on during the vials and the thousand years wherein Babylon is destroyed to wit Rome by the fifth vial the Pope fleeing from it to new help and the Turks are destroyed by the sixth Gog and Magog are letten loose and stirred up by the devil under the seventh whereby they temporally and after some little intervall he eternally and all the wicked are judged by the judgement of the great day which was as to him hinted before that the storie of his ruine might be together but here more fully set down That this describeth the last judgement is almost past controversie even amongst these who apply the Chapters following to a state of the militant Church and it is clear not only by the native context and series which is not to be interrupted especially where the things do so well agree for having spoken of the devils last judgement which by Iude is called the judgement of the great day it is consentaneous therefore to understand this of such a judgement whereby he is so judged Beside being now at the close of the seventh vial which bringeth the end and the expressions and judgement both in the verse before and following jumping with these of the seventh vial such a judgement as closeth that vial must be understood which can be no other but the last But the expressions are full and the matter and circumstances so convincing that they leave no place of doubting being so like Dan. 12.1 and other places where the day of judgment is spoken of for at what other judgement are all the dead judged all the reprobate sent to hell the Elect delivered death and hell cast in the lake c. which are all expressed here to what other judgment can they agree but to the last whereof they are particular properties as in the explication it will appear This judgement is notably described in these four 1. In the preparation for it 2. The parties 3. The manner of accurate proceeding and the sentence 4. The execution thereof as to the wicked here and as to the godly Chap. 21. and 22. Let your ears hear of and your eyes behold this judgement as that before which every one of you will before long appear and so frame your selves to be suitable to it as if with Iohn you saw this great court fenced this judgement set and the sentence pronounced the like whereof never was nor shall be There are four things in the preparation 1. A great white throne and one sat on it This maketh way for what followeth that we may know that it is a great thing that is meaned here it alludeth to Dan. 7. There is a throne to signifie majesty glory and statelinesse as well as Authority for when this Judge cometh He shall come in power and great glory as in the glory of His Father and with all the holy Angels with the found of the Arch-angel in the clouds c. all sheweth that never was there such a glorious Parliament holden nor ridden or so royal a throne set It is called Secondly white as He was on a white horse because of purity and holinesse judgement and justice are the habitation of His throne Psal. 89. and righteousnesse goeth before His face there is no wrong nor injustice there as also for its shining gloriousnesse its power and majesty is infinitely pure spotlesse and incomprehensibly glorious It is called a great white throne for the same reasons The thrones of the Kings of the earth even Solomons golden throne are but petty not to be accounted footstools to this when this is set these will evanish He that sitteth on this is a great King and a great God above all gods The second thing in the preparation is that one sat on this throne he saw him that sat on it it was not empty but one was on it whom he saw he nameth Him not possibly because he had no name every way suitable to Him for His name is Chap. 19. such as none knoweth but Himself or because it is without all controversie who this Judge is an article of Faith to Believers the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead He is called ver 12. God before whom they stand to shew that this Judge is so and then will appear to be so Howbeit as man visibly He will here proceed and shall be seen by all even by these who peirced Him they shall behold Him coming in this glory See Mat. 25.1 Thess. 4. Rev. 1.7 The third thing preparatory or going before is before or from whose face the earth and the heaven fled away and there was found no place for them This is the great consummation and the universal change that shall be on all
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
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate