his moving either to the studying of Divinity or the following of the Ministery as we may see in the multitude of false Prophets of old and in the experience of later times wherein many have and do run whom the Lord never sent And considering the nature of our spirits and the way that the devil may have in the seducing of some and jumbling of others this needeth not to be thought strange The great difficulty then will be how to discern the voice of the Spirit of God in this particular from the voice of our own spirits or of the devil in this respect transforming himself into Angel of light and sometimes even driving honest hearts to the attempting of this as a good thing who yet may not be called thereunto of God indeed To help then in the trial of this Consider 1. That that which is an impulse of the Lords Spirit doth more compose and sanctifie the whole frame of the inward man it being that same Spirit which is the Spirit of Grace and supplication therefore the more sensibly he pouse the more sensibly are these effects and the more composed and sanctified a heart be the more clear and distinct will that impulse of the Spirit be because then the heart is more impartial to discern the same And although this impulse of the Spirit be but a common work which may be in a hypocrite and so alway hath not this sanctifying efficacie with it yet we conceive where one out of conscience reflecteth on it to try whither it be of God or not there can be no conclusion drawn from it to quiet the conscience in the acknowledgment thereof except it be found to be like His Spirit in the effects of it 2. That this impulse of the Spirit is not backed with the assistance of our spirits but some way it constraineth them to yeeld to it even contrary to their own inclination So that it moveth and carrieth a man over the thoughts of gain reproach credit or losse over his inability and unfitnesse which are never more discovered than when this impulse is strongest and most distinct as we may see in the examples of Moses Ieremiah c. whereas motions from our own spirits do often lessen the difficulties and hide the unfitnesse and inability that is within us and readily ground themselves upon some supposed ability or probability more than there is apparent reason for 3. That Gods Spirit moveth by spiritual motives like himself as the promoving of Gods glory the edification of His people the preventing of a challenge by giving obedience to Him and such like whereas other motions have ends and motives like themselves as in the false prophets and other teachers in the New Testament may be seen who fed not the flock but themselves and served not the Lord Christ but their own bellies and sought their own credit ease c. yea even Iudas though extraordinarily moved by the Spirit yet it 's like that was not the motive which prevailed with him to yeeld but some carnal motive whether gain credit or such like as is held forth in the Gospel 4. That the motion of the Lords Spirit is in its nature kindly and in its way regular according to the rule of the Spirit in the Word that is it doth not drive the heart violently as the Devils injections do nor doth it precipitat in the following and persuing of what it moveth to but as having the command of the heart he moveth natively without making the spirit confused and He presseth the prosecuting of what He moveth unto orderly it being the same Spirit that hath laid down a rule to walk by in the Word and now stirs within the heart and therefore the inward impulse cannot but be answerable to the outward rule Hence also the spirits motion is submissive to the way of trial appointed in the Word and is not absolute or peremptory whereas motions from our selves or from the devil are head-strong and irregular aiming at the end or thing without respect to the way prescribed for attaining it or at least do not so heartily approve of the one as of the other especially if it be thwarted in its design by them 5. That this motion of the Spirit putteth to the use of all means that lead to the end as well as to the end it self that is reading studying praying or what may fit one for that end for the Spirit never divideth the end and the means and Pauls word to Timothie subjoyning that precept give thy self to reading to that other of his fulfilling his Ministrie doth confirm this whereas when these are divided there can be no claim made to a motion of the Spirit of God 6. Consider that the impulse of the Spirit is a fitting gifting impulse and carrying along with it a capacity in some measure for and a suitablenesse to the thing that it calls to Hence in the Scripture the Call of the Spirit and the Gifts of the Spirit go together And this last is given as the evidence of the first and in this respect although there may be an impulse to the study of Divinity without the Call of the Spirit unto the Ministrie yet can that never be counted an impulse of the Spirit actually to enter the Ministrie where this gifting of the Spirit is not for it can never be instanced in all the Word of God that His Spirit sent any but his Call was sealed by His Gifting of them And so in effect the trying of this impulse so as one may have satisfaction therein will for the most part resolve in the trial of those two formerly mentioned to wit the fitnesse of ones Gift to teach Secondly The singlenesse and sincerity of the motive whereby one is swayed to follow the impulse for although the Spirit may move yet if it be some carnal ground that perswadeth the person to yeeld to that which the Spirit moveth unto it can be no ground of peace These two then are at least as to a mans peace the sine quibus non in the trial of this impulse so that without them he cannot conclude himself to be called actually to enter the Ministrie or have peace in the undertaking thereof To speak a word then to what weight is to be laid on this impulse Concerning it we say 1. That if all things beside concur to the fitting and qualifying of a Minister this is not simply to be accounted a sine quo non in ones undertaking Because 1. There may be some impulse though we discern it not 2. Because there are more clear grounds to gather Gods mind from as the effects of the Spirit fitting one with Gifts for the charge and other grounds laid down whereupon weight may more safely be laid than upon any inward apprehending or not apprehending of the Spirits motion which is never given to us in any thing as the alone rule of obedience and we must suppose the motion of the Spirit to hâ— where
said that one person were no more obliged to praise for this Redemption and to be affected therewith than another and how inconsistent that will be with the scope in this place and with the present frame and conviction of these that praise may be easily discerned seing their scope is to hold out themselves to be peculiarly obliged to be thankfull for this mercy beyond all others Lastly That this is a peculiar mercy even the greatest that our Lord Jesus doth bestow upon any appeareth from other Scriptures as Ioh. 15.13 Greater love hath no man than this to lay down his life for his friend c. and Rom. 5.8 9 10. God commendeth His love towards us in that while we were yet sinners Christ died for us c. All which shew that the love of God cannot more shine to one in any thing than in this that Christ hath died for him and therefore it cannot be intended for any but such as He doth peculiarly love and whom He hath designed to be partakers of the most eminent and speciall effects thereof Fourthly If all who are redeemed by Christs bloud be made Kings and Priests unto God and be effectually called and made to reign upon earth c. and if the connexion be certain between these so that they who may claim to the one may also claim to the other Then Christs death is not a satisfaction for all but for some because in experience it is clear that all are not made Kings and Priests unto God c. But the former is true to wit all who are redeemed by Christs bloud are made Kings and Priests c. Therefore c. The truth of this minor or of the certainty of the connexion between being redeemed by Christs death and being made Kings and Priests to God is clear in the Text for all who say in the 9. vers Thou hast redeemed us by Thy bloud say in the 10. and hast made us Kings and Priests unto God c. which expresly importeth that the one part of the song is of equal extent with the other And if it were not so then this song might be divided and some might say Thou hast redeemed us but we are not made Kings and Priests unto God which would look most unlike the language of a redeemed sinner and weaken exceedingly the consolation of the redeemed who could not be so comforted in Christs laying down His life for them as they are holden forth to be in this song if it were possible that the parts thereof could be divided Also it would mar the beauty of the inconceivable grace and peculiar love that shineth in this ground of their praise and no way rouze the redeemed sinner to praise because Christ had laid down His life for him if it might be said that Thou hast redeemed me by Thy bloud yet am I not sure if I shall be made a King and a Priest unto God c. The force of this Argument may be conceived these two wayes 1. thus If Christs death as it is a satisfaction hath ever the Justification and Glorification of these for whom it is a satisfaction following upon it Then Christs death cannot be a satisfaction for all But the former is true to wit Christs death hath ever Justification and Salvation following upon it to these for whom it is a satisfaction Therefore c. That Justification and Salvation ever follow thereupon appeareth 1. from the Text these only and all these who are redeemed by His bloud are also made Kings and Priests and have also saving effects following thereupon as was said 2. It is clear from the nature of the Covenant for if Christs undertaking to satisfie for some in whose name He did become surety did make Him in Justice liable to their debt and to the paiment thereof so as He could not be conceived to be the Cautioner according to the terms of the Covenant but also He behooved to have the imputation of their sin actually following thereupon so on the other side His satisfaction cannot but be equally effectuall for the procuring of actuall freedom to these whose room He sustained in the laying down of that satisfaction Again this effect to wit the Justification of these for whom He undertook is to speak so the recompence and satisfaction which is by the Lord engaged-for and made sure to Him for His sufferings and the travell of His soul according to that word Isa. 53.11 He shall see of the travel of His soul and shall be satisfied and if it be so then there must be a necessary connexion between Christs suffering in the stead of any and their obtaining of Justification otherwise it might be said that the Mediator for that part of the travell of His soul did want the promised and engaged for satisfaction And as we cannot conceive but both sides of that Covenant of Redemption must be fulfilled and the Mediator cannot but be satisfied in His design so we cannot but conceive the necessity of their Justification and Salvation whose iniquities Christ hath born This is also further clear in the following words to wit by His knowledge shall my righteous Servant justifie many for He shall bear their iniquities Where these three things are clear 1. What it is that Christ accounteth satisfaction for the travell of His soul that is to have many justified 2. What the ground is that procureth this Justification that is His bearing of their iniquity for this is the reason of the former many shall be justified because Christ shall pay for them and bear their sin And if this connexion were not certain and peremptory between these two Then this consequence and reasoning would be utterly brangled and made void if it might be said that Christ did bear the iniquity of any who yet should not be justified 3. It is clear also from that place what these many are that shall be justified to wit those iniquities Christ doth bear for He shall justifie many because He shall bear their iniquities where the many that shall be justified in the first words and these whose iniquities Christ doth bear in the last words are of equal extent and this relative their iniquity doth expresly relate to the many spoken of before Which words do strongly confirm what is said to wit that there is an inseparable connexion between Christs bearing the iniquity of any and their obtaining of Justification for the Prophet doth not only make them of equal extent but he doth also draw the necessity and certainty of the Justification and Salvation of many as a consequent from this antecedent that Christ hath born their iniquities And is in a word this Christ hath born the iniquity of many Therefore it cannot be but these many must be justified which reasoning being the reasoning of the holy Ghost must be sure and therefore none can be said to be redeemed or to have their iniquities born by Christ but such as come actually to obtain Justification
to say that all are not redeemed c. because it leaveth this stumbling-block before the person that he knoweth not whether he ought to believe or not because he knoweth not whether he be redeemed or not and this thought may also follow him if he be not redeemed can his believing be usefull to him Answ. There are severall mistakes in this Objection Therefore we shall answer several wayes thereunto And first we say that even upon supposition that one doth not believe in Christ this Doctrine asserted is more comfortable than the other because first he hath no lesse warrand to believe in Christ and rest on Him than if the other Doctrine were supposed for it is not Christs dying for any that warranteth him to believe or is the object of his Faith but it is Gods call requiring faith of him and Gods offer and promise knitting life to the performance of that condition of believing called-for These are contained in Gods revealed Will which is the rule of our practice and the ground of our Faith And according to this Doctrine a hearer of the Gospel hath these grounds for his warrand and there can no other be given even upon the contrary supposition Secondly If he be brought to yeeld to His call to receive His offer and to trust himself to His promise he hath then more solid ground of consolation because of the certain connexion that is betwixt Faith and Salvation than he can have by the other Doctrine which by the interwoven Errors concerning Free-wil the falling away of such as sometime have been true Believers c. is wholly brangled And so supposing him not yet to have closed with Christ he hath the more effectuall motives to engage him thereunto because by so doing all is made sure 2. We answer this Doctrine of particular Redemption to call it so doth never make Salvation impossible to any that will receive Christ and rest on Him but on the contrary though it deny that all men are redeemed or shall be saved yet doth it assert this Universal that all whosoever shall believe are redeemed and shall be saved which certainly doth make the expectation of life through faith in Christ to be the more certain and doth lay the more solid ground for a tossed sinner to cast himself upon when it saith there was never a sinner of any rank or quality that did believe or shall believe in Jesus Christ but he shall be saved from which he may conclude Then if I can or shall believe in Christ I also shall be saved which conclusion will not follow from the other Doctrine And seing this is the very expresse letter of the Gospel whosoever believeth shall be saved there is no ground left to question the same without manifest reflecting upon the faithfulnesse of God 3. We answer If any thing follow from this ground all are not redeemed it is this Therefore all shall not be saved or Therefore all will not believe both which are true And it doth only make Salvation impossible to him who doth not believe in Christ for to such it saith if thou believe not thou shall not be saved neither in such a case hast thou ground to think thy self redeemed and what absurditie is in these yea upon the grounds of the other Doctrine there is none without Faith that can promise themselvs life or comfort themselves in their pretended universall Redemption more than upon the grounds which we have laid down therefore it can never be said that believing in Christ is uselesse according to this Doctrine yea it is asserted to be alwayes usefull and profitable whereas by the opposite grounds it may be often without these comfortable effects following thereupon In the fourth place we Answer That this Objection as much more in this controversie doth flow from a mistake of the true nature of justifying Faith for it supponeth it to be the hearts receiving of and closing with this as a truth that Christ hath died for me in particular and that His death was particularly intended for me This is the more dangerous because it hath been entertained by many and hath been the occasion of mistake even to some great men who have laid this for a ground as Cameron doth on this subject Christus mortuus est pro te si tu id factum credas that is Christ hath died for thee if thou believe it so to be now according to that ground it is impossible but to miscarry both in reference to this Doctrine the Doctrine of Justification and severall other most concerning-truths It is to be adverted then that when we are called to believe in Christ we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular but we are to conceive it in this order First We are called to believe the truth of the Gospel and the way of Salvation laid down therein to wit that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus and that yet all who believe in Him shall be justified and saved c. Thus we may apply that word Heb. 11.6 He that cometh to God must first believe that He is c. for if this generall truth be not acknowledged saving Faith wanteth the discoverie of a sufficient and fit object to rest itself upon Secondly We are then called to receive this Christ offered to us in the Gospel and by Faith to be take ourselves to Him so discovered and there as on a solid foundation to rest for the obtaining of Justification and life by the vertue of His satisfaction according to the offer that is made in the Gospel This is the main act of saving Faith whereby a sinner cometh to be entituled to Christ and to the benefits of His death Whereupon thirdly followeth our accepting of the forsaid offer being supposed a warrant to look upon Christ as ours upon the benefits purchased by Him as belonging to us and upon ourselves as actually redeemed by Him none of which before that could have been warrantably concluded but this being supposed there is good ground for it because a sinner by receiving of Christ cometh to have interest in Him and so consequently in all that is His for Christ and His benefits are not separated and therefore except there be ground to bear out this title to Christ Himself there is no warrant to believe that any of His benefits do belong to us Now according to this forsaid order no hearer is ever called to believe what is false Because these three are ever true to wit First That life is certain through Faith in Christ and no other wayes Secondly that one who is called to believe on Him ought to obey and that Gods call is a good ground for that obedience Thirdly This is also a truth that one who hath yeelded may look upon himself as accepted of God and redeemed by Christ Jesus because in the
disown them If it be said that in that place our Lord Jesus doth only pray for these who did actually believe The very contrary will be found in the Text for Ioh. 17.20 He intercedeth for all who should after believe and through the Chapter for all these whom God had given Him Beside it were hard to say that our Lord Jesus did comprehend all that were unrenewed under the title World for so many unrenewed Elect would have been excluded Seing therefore Christ excludeth the Reprobate world from His intercession even when He includeth many unrenewed Elect then lying in profanity and nature The former Argument doth bind the more strongly From which also we may remove a second exception to wit that by World there are understood such as Christ foresaw should reject the Gospel and continue members of this world notwithstanding of His death and call or such as did for that time violently reject the same To this we say that if Christ meaned by World present contemners and rejecters then would many Elect be excluded as is said Again if he understood such as He foresaw would continue in opposition and unbelief to to the end Can it be reasonably thought that He would immediatly offer Himself in their room upon condition of their believing in Him whom He did not only foresee to continue in unbelief and never to perform that condition but also whom He had instantly in expresse terms excluded from His prayers and intercession as having nothing to do with them and so according to the former ground to wit that His intercession and satisfaction are of equal extent they cannot be understood any way to come in under either of them If it be said that His intercession respecteth only the efficacie of His death and therefore must be bounded with the Elect This will say that this satisfaction also must respect that only seing they are of equal extent Again why prayeth He only in reference to the efficacie It is because He hath ground to own no moe as Gods or His and that will say that He will not satisfie for them either Lastly He boundeth His dying and praying in these words vers 19. of the forcited Chapter for their akes sanctifie I my self to wit for their sakes for whom He prayed in their room alâ—anerly did He devote Himself to be a Sacrifice Secondly In the first ground laid down we said That Christs satisfaction as to the object thereof was to be regulated by the Fathers proposall to Him so that He died and satisfied for such and such only as was proposed to Him It being cleared there that all were not proposed therefore there is no warrant to say that Christ in any respect did beâ—â— the iniquity of any other Neither can there be any end of His undertaking to pay for moe than was proposed to Him neither can it be thought that any other was proposed to Christ but such as were given to Him absolutely to be redeemed because there is no word in Scripture that speaketh of proposing any to Christ to be bought but the Elect who for that cause are peculiarly named by this title those that were Christs own and given to Him c. If any should say that they were conditionally given and proposed which indeed must be supposed in this conditional Redemption Then beside what was said it may be asked If the Father by proposing such did intend their Redemption and their obtaining of any benefit by Christs death If He did Why is it not effectuall If He did not To what end was such a proposall made by the only wise God Again we may conceive this conditionall proposall to be thus upon the Fathers side I do propose and give such and such persons to Thee that are not Elected to be redeemed and to partake of Thâ— Redemption providing they shall believe and I will absolutely exact the price from Thee which yet is not to be imputed to them till they believe and yet they cannot believe except God give the same freely according to the first opinion or till Christ purchase the same according to the second yet might He say neither do I mind to give it to them nor mind I to propose it to be bought by Thee for their use This certainly would not loâ—â— like the Wisdom Soveraignty and Grace that do shine in the bargain of Redemption yet such a conditionall proposall must be supposed as in these terms And so they are proposed to the Mediator to be redeemed by Him when yet the necessary mids and supposed condition of their Redemption is never so much as proposed to be purchased but the contrary is included And so at the most the Father proposeth but one part of their Redemption to the Market to wit the end without the mids and therefore consequently the Mediator must undertake for paying for the end when He hath not the mids by which it is attained made to speak so redeemable because it is never offered to the market and what wise man would make such a bargain Thirdly It seemeth not consistent with reason and equity to say that such as are by Gods Soveraign decree absolutely reprobated and decerned to be made to reckon for their own sins and yet to say that our blessed Lord Jesus should have that debt imputed to Him and thereby conditionally to purchase for them a freedom from that curse which is already determined to be executed justly upon them for the decree of Reprobation must be even in order of nature as soon as the decree of Election Now it being clear that the Work of Redemption doth presuppose Election to have preceded so that in the order of nature and according to our uptaking of things we must conceive Gods absolute Electing of some to Eternal life to be prior to the Covenant of Redemption because these who are given to Christ in that Covenant are said to be Gods own by vertue of that decree before that Ioh. 17.6 which will infer that Gods absolute decree of Reprobation must be so also seing the decree of Election doth necessarily infer the decree of Reprobation for where there is an Election of some there is a pretirition of others And therefore we must say that Christ conditionally had proposed to Him and did conditionally pay according to that proposal the debt of many that by a prior decree were absolutely reprobated And as to the last opinion hinted there being but one decree of Reprobation It will follow that either all these must be under a conditional Redemption which yet cannot be said so confidently as to such who are without the conditionall Covenant or all must be excluded therefrom Fourthly From the grounds of this opinion it may be thus argued If Christ redeemed any Reprobate conditionally Then the performing of this condition is either in their own power or it is a singular gift of God procured by Christs death The first they will not assert who own this opinion as
their continuance under suffering for a time and therefore must relate to the sufferings mentioned under the former seals as is said 3. That the matter contained here must be understood rather Spiritually as it pointeth at the scope than literally aâ— the words bear for properly souls can neither be seen nor heard and so also in other circumstances but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended More particularly to come to the words in what Iohn saw vers 9. These three are to be considered 1. What he saw the souls of them that were slain to wit of Martyres 2. Where he saw them to wit under the altar 3. We have the properties whereby he describeth these Martyrs and differenceth them from others They were slain for the Word of God and for the testimonie which they held 1. By soul here which elswhere is called Spirit Acts 7.59 Luke 23.46 Eccles. 12.7 is understood that immortall substance which God breathed in mans body when it was made whereby man became a living soul 1 Corinth 15.45 The soul thus understood is contradâ—stinguished from the body as that which cannot be killed when the body is killed Mat. 10.28 In this sense it is taken here where there is a proof given of that which Christ asserteth in that place of Matthew cited and though the soul be not the object of the eye yet are they thus expressed as represented to Iohn to shew the reality of their existence and being even when separated from the body 2. The place where they are seen it is said he saw them under the altar There was then no materiall Temple that of Ierusalem being destroyed So neither by the altar can be understood any materiall altar for in heaven where we must conceive these souls to be there is neither materiall altar nor Temple and to say these souls were under any altar on earth suppose such were were to contradict the scope and overturn the consolation that is intended and would involve many absurdities concerning the nature of the soul its speaking and being under an altar which were also literally to be understood if that concerning the altar were both then must be figuratively understood to set out one or all of these three 1. The happinesse of these souls which not only have a being but exist in a notable safe and comfortable condition in a speciall nearnesse to God as under His altar which was so much delighted in and longed after by the Saints in their life It is like alluding to these places Psal. 31.20.84.3.91 1. For as the Tabernacle was a special signe of Gods presence so the altar was a special part of the furniture of the Tabernacle and it would seem that He looketh on the Martyrs as so many sacrifices offered unto God as Paul speaketh Philip. 2.17 2 Tim. 4.6 thereby to hold out a speciall respect that God putteth upon them 2. More especially this expression pointeth out these souls to be in Heaven the most Holy was a type of Heaven as it is expounded Heb. 9.10 And Heb. 9.12 it is said when Christ entered into Heaven He entered into the most holy The altar was before the most Holy and therefore we conceive this must be understood of the glory of Heaven Heaven being that where Christ is and Christs presence Philip. 1.21 is the company that the souls of Martyrs are to enjoy and therefore it must be where He is which Christ on the Crosse Lâ—k 23. calleth Paradise unto the Thief 3. Most especially by the altar must be understood Christ Jesus by whom we have accesse to God of whom the Tabernacle and all its furniture was typicall and who is called our altar Heb. 13.10 by whom we and all our services yea even the deaths of Martyrs are sanctified and made acceptable to God This we conceive must be understood because other Scriptures hold forth Him and nearnesse with Him to be the happinesse of souls departed and because it is that which made Martyrs so despise suffering that they might be with Christ Philip. 1.21 and because it agreeth best with their own prayers and desires under suffering as in Stephen Act. 7.59 All cometh to this to shew that they enjoyed a most happy condition and Communion with God but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament as many other things of prophesie are The third thing to be considered is the description of these Martyrs which is especially drawn from the cause of their suffering it being an old maxime Non est mors sed causa mortis qua facit Martyrom which is laid down in two expressions the first is for the word of God that is the first character to be adhering to the faith of the Gospel revealed in the Word and to be a conscientious practiser of Righteousnesse according to that same rule and not shunning to suffer any thing rather than to depart from these In this they were led not as to follow their own humours or to propagate their own inventions or any way to seek themselves but out of respect unto God and His will revealed in His Word The second is for the testimony which they held this looketh to the outward profession and confession of that truth which in their heart they believed Christ calleth it Mat. 10. a confessing Him before men And Rom. 10. the Apostle distinguisheth confession with the mouth from believing with the heart which two being put together hold forth a well ordered conversation both in Faith and Practice In Faith that they beleeved right concerning Christ in Practice that they were answereable to it and held forth that word of life by a good example as a witnesse to others and when called unto it they did not shun the testifying of both upon any perill In sum all cometh to this by opening the fifth seal was represented to me the happy condition of the souls of the Martyrs in Heaven who were accounted by God to have lost their lives not for the calumnies and slanders imputed to them by men but for testifying unto His truth This being clearly the meaning of the words the contrary whereof to wit the miserable condition after death of these who seem happy in the world and are not happy in God is joyned with this in the parable of the rich glutton and Lazarus Luk. 16. there is no ground here either of approving of altars under the Gospel or of sanctifying them by burying of the reliques of Martyrs under them which are amongst the superstitions of the Papists It is a poor altar that is sanctified and doth not sanctifie its offerings Beside neither was there Churches or altars in this time neither could the Martyrs who were so numerous be buried under them but they were decently buried together in places called Coemeteria as is plain from the story of these times From this Verse we may Observe 1.
hath revealed according to the second To the â—ast part of the objection from that instance Act. 19. We say first That suppose there had been great ignorance then of the Godhead of the holy Ghost while that mysterie of the glorious Trinity was more obscurely revealed yet it will not follow that it is equally excusable and sufferable now when it is so plainly discovered yea can it be said that they had been excusable if after Paul's teaching of them the true nature of Baptism and of the holy Ghost they had continued not to believe the same as they were before he did it or that we can be so now having his lesson to them for our instruction Yet secondly It seemeth that the Person of the holy Ghost is not intended there but the gifts of the holy Ghost which often get that name in the New Testament for the holy Ghost which is to be understood in that place is such as was communicated to Believers and such as these afterward did receive as from ver 2. and 6. is clear Now there is great odds betwixt the necessity of distinctnesse in the knowledge of these gifts and of the holy Ghost Himself who is not nor cannot be communicated by the laying on of hands except in respect of His gifts this place therefore doth not meet the conclusion formerly laid down which was in reference to the Faith of the holy Ghost Himself and not to the knowledge of His gifts These generals being granted there do arise from this practice of Iohn's several Questions concerning the Object of Divine Worship which upon this occasion it may be were not unworthy to be more particularly considered so far as the nature of the place calleth for and doth become our scope As first we see in this Prayer Iohn doth distinctly name all the Three blessed Persons for their instruction and consolation to whom he sends this message Secondly When he names the Son he doth name Him by such Titles as agree to Him only as Mediator yea and in this song ver 6. doth respect that particularly which is only applicable to Him as Man and as Mediator to make them welcome it the more heartily and thereby also the more to commend Him to them and engage them to Him by remembring them what He is and what He hath done that doth thus salute them Thirdly He hath a peculiar thanksgiving unto the Son considered under such designations as expresse His wonderful love that appears in His sufferings which cannot be applyed to the Father or Spirit which is indeed Divine Worship being the same which is here given to the Father and Spirit All which giveth occasion to enquire in these four 1. Concerning the Object of Divine Worship in general 2. In what respect it is to be given to the Mediator 3. In what form Petitions may be directed to Him or if in any peculiar form 4. Why the Mediator Christ is so much and so warmly under these considerations of His incarnation and sufferings insisted upon in the New Testament and what may encourage and help in the improving of those grounds These things being deipths are rather to be admired and believed in in the general so far as we see clear in this precedent than curiously to be pried into yet that they go not altogether without answer we shall lay down some generals in reference to all these which will yeeld some practical and comfortable conclusions To the first we say 1. God is the alone Object of Divine Worship and there is no Object thereof but God because there is none who hath these infinit Attributes and Excellencies which are requisite in the Object of Divine Worship but God such as Omnisciencie Omnipotencie Infinitness supream Majesty Glory c. from which to speak so results Adorability an essential Attribute of the Majesty of God as Immutability and Eternity are He being adorable because Infinite Immense Omniscient c. And therefore it cannot be communicate to any other more than these incommunicable properties can be and yet none can be worshipped who is not so to speak adorable 2. There is but one kind of Divine Worship to wit that which is Supream and becoming this infinite Majesty of God and in a word that which is required in the first Table of the Law as that which is competent to this glorious excellent God and this follows on the former for if there be but one Object there can be but one manner of Worship Therefore in Scripture to Worship God is alway opposed to the worshipping of any other and to the admitting of any Worship which is not competent to God as Revel 19.9 10 and 22.9 3. Although there be Three Persons of the glorious Godhead and all are to be worshipped yet there are not three Objects of Worship but one nor three kinds of Worship Not three Objects because these Three Persons are the same One infinite God who is the Object of Worship For first Though the Three Persons be really distinct each from other yet none of them is really distinct from the essence of the Godhead Therefore the Father is that same Object of Worship with the Son because that same God And secondly Though the Father be infinite and the Son infinite c. yet there are not two infinitnesses but the same infinitness and immensness that which is the Fathers is the Sons also because these are essential properties and so common to all the Persons and therefore though their personal properties be distinct yet their essential Attributes being common they are not distinct Objects but the same one Object seing still in Worship respect must be had to their essential Attributes and so to the Godhead which is common to All and therefore consequently to Them as They are one Object it being the Deity which is One that is the formal Object of Worship And though sometimes these Three Persons be named together as here yet that is not to propose them as distinct Objects but to shew who this one Object God is to wit the Father Son and Spirit Three Persons of the same One indivisible Godhead Hence the unitie of the Godhead is inculcated for this end The Lord thy God O Israel is One Lord. From which it followeth 1. That the mind of the worshipper is not to be distracted in seeking to comprehend or order in his thoughts Three distinct Persons as distinct Objects of Worship but to conceive reverently of One infinite God who is Three Persons 2. That whatever Person be named he is not to think that the other is lesse worshipped but that in one act he Worships that One God and so the Father Son and Spirit 3. That by naming One Person after he hath named an other suppose he name the Father at first and afterward the Son he doth not vary the Object of Worship as if he were praying to an other than formerly but that still it is the same One God 4. Because our imagination
that which is given to God and so that it should not follow from this that Christ is worshipped Therefore He is God equal with the Father Now the Scripture giveth Him that same Worship and not any other even when it is denied to all creatures yea when He is worshipped in the dayes of His flesh He is considered as the only begotten of the Father as Lord and Almighty having all creatures as servants under Him c. and yet He is stiled the Son of David He that was to come c even at that time to shew that both considerations have place in worshipping of the same Person who is God and also Mediator and not to bring in a new Worship for none can be more glorious than what is due to God but to lay a new ground of having accesse to give Him the Worship which is due and by a new relation to give a kindly qualification of the Object whereby the heart may be provoked lovingly and thankfully to give the same 6. When this Worship is given to Him it is given to the Person who is Mediator and that in one individual act for He as God is not worshipped one way and as man an other way nor is there a division of His Natures to be conceived but the Person who is Man is worshipped with this Divine Honour in the same act because He is God therefore there is no such precision called for in the intent of the Worshipper as if one Nature of Christs were to be worshipped and not the other for it 's the Person who is worshipped now consisting of two Natures 7. When the Mediator is thus worshipped there is no distinct Object of Divine Worship worshipped but as whatever Person be named it 's the same God so however the Mediator be named or considered it 's the same Person for though the second Person of the Godhead considered in Himself be not unum or the same thing with the Mediator sensu sci-formali as Divines say yet is He Vnus the same Person and the second Person of the Godhead being Vnum to wit the same God with the other two glorious Persons essentially considered although He be not Vnus with the Father and Spirit considered personally for the Godhead essentially taken is the same thing with the Father Son and Spirit as hath been said Then it will follow that even when the Mediator is worshipped there is but still the same one formal Object of Divine Worship to wit God they being still the same essential properties which alone give ground for a creature to Worship all the Persons of the glorious Trinitie considered in themselves or the Son considered as Mediator in the manner expressed Again it appears thus the Son who is Mediator is the same Object of Worship that the Son the second Person of the Godhead is for now He being One Person cannot be conceived as two distinct Objects of Worship but the Son as the second Person of the Godhead is the same Object of Worship with the Father and Spirit as hath been said Therefore the Son who is Mediator when worshipped with Divine Honour is the same formal Object of Divine Worship also And this also doth confirm that Divine Worship is given to Him as God for so only is He the same Object with the Father and Spirit 8. When the Son is worshipped there is no lesse respect to be had to His Mediation than when the Father is expressed so that who ever be named the Son still as Mediator is to be made use of and that in the same manner for as there is but One God So there is but One Mediator betwixt God and man 1 Tim. 2.3 without whom there is no access for a sinner to approach unto or worship acceptably this One God Thus God is the formal Object of Worship the Mediator considered as such is the ground upon which with confidence we may approach to that God therefore is He the Way and Truth and Life there is no going to God but by Him so that in our Worship God and the Mediator are not to be separated yet are they not to be confounded for we Worship God in and by the Mediator in which respect the Mediator is called the Door Altar Way c. because it is by the vertue and efficacy of His Mediation that the sinful distance betwixt God and us is removed and accesse made for sinners to Worship Him as was typified by the Temple and Tabernacle in which the Mercy-seat was placed and in looking to which the people were to worship God From all which it will follow in reference to the third First That our Prayers may be directed to Jesus the Mediator expresly as Act. 7.59 Secondly That He may be named by Titles agreeing only to Him as Mediator to wit Mediator Iesus Thou who died Advocate c. because these being given Him in concreto design the Person Thirdly That the heart may be in the instant stirred and affected with this that He is Mediator so as to specifie Him or to make Him the Object of our consideration as such in that act as hath been said Thus a soul may pray to Jesus who died who made satisfaction who interceeds c. and upon that consideration be affected with love strengthned in hope and confidence in its Prayer which yet is put up to Him because He is God Fourthly We may ask from Him what peculiarly belongs to the Office of Mediation as that He may guide His Church pour out the Spirit gift Ministers interceed c. because the Person to whom these belong is God And that extrinsick relation or denomination of being Mediator doth not marr us to pray to Him as his being God hinders not but that He still executes that office by performing of such acts but both give ground that confidently we may pray to Him for these things yet in that still His Godhead is the formal Object of our Prayer though the things we pray for belong to His Mediation for we could not seek these from Him were He not God and because He is God and Man we are imboldened to seek them and to expect them See Psal. 45.3 4. c. for the matter fought to wit riding prosperously c. belongeth to His Mediation as the scope clears yet the account upon which is that He was God most mighty For as they say it is not Mediatio but Deietas that is the ratio formalis of Divine Worship or His Mediation as it includes His Deiety by the wise Grace of God these two being now inseparably joyned together for certainly Christ the Mediator was to be made use of with respect to His future satisfaction before He actually became Man as it is since to be done with respect to His incarnation and suffering for He was Mediator and stood in that relation before He was Man yet it cannot be said that He was then as such considered as the formal Object of their
be considered without respect to His own Mediation there is no accesse to Him more than to the Father and if respect be had thereto there is no equal accesse to the Father there being the same Covenant and Promises And it is certain some will think they may pray to Christ when they dare not pray to the Father 3. It obscures the way of the use-making of Christs intercession which is a most sublime thing and being the same with praying in His Name and in Faith must be conceived to be done Spiritually by Faith whereas thus Christ is represented as a Mediator amongst men to whom first adresse is made and then by Him to the Principal Party and so it constitutes two addresses which brangles the unity of the Object of Worship 4. It some way lestens the Glory of the Mediator at least in appearance as if He even the Person were not Supream but had an other to plead with It is true it is so as He is Mediator but still it would be adverted that He is also God and so He may and can confer what His Mediation procures and expressions in Prayer would befit that and would not be as if He were not God as to His Person since His Incarnation 5. It seemeth if not to represent two Objects of Worship yet two kinds of Worship to wit one to the Mediator or to Christ as Mediator and an other as to God for who readily will think that He who is a distinct Party intreated to plead is to be equally honoured and that in the same act with Him with whom He pleads or at least a twofold manner of the same Worship viz. one in this manner and an other when this form is not used 6. It is hard thus to conceive rightly of Christs Person for when we pray to Him we must consider Him as God at least that must be implied then He is also to be interceeded with by His own Mediation as the Father is which I suppose few intend If they take the Father Personally and so that Christ is to interceed with the Father as a distinct Person or a distinct Party and so not with the Son and Spirit also That will insinuate that the Father is not the same God with the Son and infer a divided conception of the most simple essence of the Godhead which is the One Object of Worship Assert 5. Therefore When all is considered although we will not condemn it simply yet we think it more fit to abstain from such formal expressions or at least to be sparing therein especially in publick because 1. So it is difficult to preserve that unity in the one Object of Worship which should be for it is not easie to redd things in practice as distinctions may be given in doctrinal debates and conclusions and should souls hazard on what may confuse themselves I say especially in publick or with others because if it be difficult to keep our own imaginations stayed in such expressions it will be more difficult to redd other mens imaginations considering what ignorance and vanity usually doth accompany many 2. There is no such form in Scripture even in the New Testament when the Mediator is prayed unto and it is safest we should follow these that have gone before us He is indeed prayed unto considered as Mediator but still so as the thing prayed for is expected from Himself as well as to be obtained by Him To close then as we began here sobriety is called for and curiosity is to be shunned and in Worship the heart is rather to be occupied with Godly fear reverence and dread than the head to be filled with imaginations Having these following things fixed in our hearts by Faith which we conceive more simply necessary to Worship what ever the expression be to wit 1. An impression of the Holinesse Justice Omnisciencie and Glory of God c. and suitable affections with the present work to wit such as the worshipping of such a God doth call for 2. A conviction that we are praying to that One glorious God what ever our expressions be that it is He we are worshipping that it is our design to adore Him and that it is from Him that we expect what we pray for what ever the designation in the petition be and whatsoever Person be named 3. An impression of our own sinful dis-proportionablenesse to that work and of the utter incapacity that we stand in of having accesse to God or any ground of expecting any thing from Him in respect of our selves if it be not obtained by vertue of Christ Jesus His satisfaction and intercession 4. An exercising of Faith on Christ the Mediator for attaining of what is prayed for from God by vertue of the Mediation of the Mediator All which are necessary and where they are we conceive the soul is to silence all other questionings and to hold here and when doubtings arise to put these two Queries to a point within it self 1. To whom art thou praying Or was thou praying Or from whom expects thou what thou was seeking Was it not to and from God And 2. For whose cause and by vertue of what dost thou expect it from God What gives thee confidence to put that sute to Him is it not only through the Mediation of Christ Jesus alone And where these two are fixedly answered by the conscience when tentation would jumble because of indistinctnesse in Prayer there may be quietnesse notwithstanding because these two are the essentials of Worship to wit First That God be approached unto and adored Next That in and by the Mediator addresse only be made unto Him and this may be where there is no such explicite expression of either for where God is mentioned the Mediator is implyed as the ground upon which we approach unto Him and when the Mediator is expressed it is understood that God in and by Him is worshipped and that no other God but He who is the Father Son and Spirit And if in all these a conscience were posed that may be had no such explicite thoughts nor is it possible in worshipping actually to entertain them distinctly it would answer that so it intended and meaned from one question to another till it result to this to wit that he were praying to the One God through the vertue of the Mediator Christ Jesus which is the scope And thus much anxiety may be prevented As to the fourth Question formerly mentioned to wit What may be the reasons why Christ is so much infitted on in particular in the Saints approaching to God so as the heart is especially rejoyced at the mentioning of Him or what may help to improve that ground of accesse which we have by Him Answ. To the first part It is no marvel that this relation that Christ doth stand in be much insisted on in such a case and that thereby the heart be warmed and made to exult First Because by that consideration there is some
as these that were chosen by the People and ordained by the Presbytery Act. 14.23 and 1 Tim. 4.14 are said to be set over the Flock by the holy Ghost and so Pastors and Teachers who are to be continued in the Church by a mediate way of mans transmitting it to others as Pauls word is 2 Tim. 2.2 are yet accounted a gift of Christs to His Church as the Offices of Apostles Evangelists c. are Ephes. 4.11 Thirdly In this inquiry the great stresse would not be laid on a mans own inclination or a supposed impulse which yet may be but the inclination That being sound to flow from on to go along with rationall grounds may have its own weight but otherwise not for we see often men more affectionately inclining to what they should not than to what they should Hence many run who are not sent whose inclinations certainly lead them to it and others again that are most convincingly called have yet difficulty to go over their inclinations as doth appear in Moses Ieremiah and Ionah at least in his Call to Niniveh And our hearts being deceitfull and we ready to account the motions of our own spirits to be better than they are There is need whether in the generall or in the particular Call to be wary here More particularly we conceive that both in generall and with relation to a particular place for the clearing of a Ministers Call respect is to be had to these four which may be satisfying as to his peace when they concurr 1. A mans Gift is the great differencing Character of a Call though it be not of it self constitutive of a Call that is that one be in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apt to teach a this being infallibly true that whom the Lord designes for any imployment in His House if it were but to make Curtains Sockets c. to the Ark Hewill some way fit and make them sutable to it and this is as the Seal whereby He evinceth in the hearts of Hearers that he who treats is His Authorized Ambassador 2. To clear a man to exercise his Gift it must not only be a Gift but found and declared to be so by these to whom the tryall of Gifts is committed by Iesus Christ for it 's not the having a Gift that maketh a Call yea nor that which maketh it a publick Gift or to be acknowledged as such but it 's the orderly Authoritative mission that followeth upon that Gift in which respect the exercise of the Gift and the laying on of the hands of the Presbytery are put together 1 Tim. 4.14 even though it seemeth that he had knowledge and Gifts before If it were not thus what a confusion would there be in the Church of Christ more than in any Commonwealth Where it 's not Gifts that constitutes a Magistrate or an Officer but the orderly calling of a person thereunto by such as have Authority which ought also singularly to be observed here And the Lord hath appointed this not only for the publick order of His house which is exceedingly prised by Him but also for the particular clearing of the person that is to be designed Thus I conceive a person that is at some doubt about his Gift and possibly thinking it fit to edifie yet upon supposition that it be found otherwise by these to whom the Spirits or Gifts ought to be subjected he may have peace in abstaining what ever his own thoughts be because the Lord hath not made these his rule Hence also on the other hand some who may esteem their Gift unfit for edifying of the Church yet if it be found otherwise by these whose place leads them to decide and whose conscience will make them tender in it they ought and may with peace yeeld whereas if there were no Authoritative trial what a torture would it be to some to have the weight wholly lying on themselves and what a door would be open to the most self-confident persons on the other hand Yea were it not thus there would be no need of the trial of Gifts enjoyned 1 Cor. 14.29 31. which being in extraordinary gifted Prophets it 's much more to be respected in ordinary Ministers neither were there use for so many precepts to try and so many characters how to discern them that are fitted for or called to the Ministery whereof to be apt to teach is a main one if there were not weight to be laid on the probation and determination of a Presbyterie who are to count to God for their decision in such a case and are not left to indifferencie or arbitrarinesse therein 3. For a mans peace beside the former two singlenesse in himself is necessary without which both the former two will not sustain him against a challenge except there be a testimonie here that conscience to duty and obedience to Gods Call made him yeeld to it that Gods glory and promoving of the Work of the edifying of Christs Body was his end and that his taking up of Christs mind to be calling him to follow this Call was his motive that made him betake himself to this Calling and not to another and that upon deliberation and search made to discern the mind of God Where these three concurr to wit a Gift and that orderly approven with the hearts yeelding to the Call upon that account to do Christ service in that more than in an other station because it apprehends him to call to that imployment and not to another we conceive there is good ground of peace so as there cannot be a torturing challenge upon this occasion for although men intrusted to try are not infallible in discerning of Gifts yet when use is made of this way as Christs Ordinance for attaining satisfaction in this matter of a Call it 's not like that His Ordinance will be a snare to any and if triers of Gifts should mistake yet may it be expected that either the Lord will discover it timously some other way to the person concerned or graciously some other way pity him who did yeeld only out of respect to his Call as it was supposed by him And who knoweth also but Gifts may follow by Gods blessing upon Labours when He so clears a Call if the Question only be there As one may have peace in a Magistracie when singly it 's imbraced out of the conscience of Gods Call although it may be they who had hand in his election did unfitly make choice of such a person And though this singlenesse be not simply necessary to the being of a Call for there may be a Call without it as in Iudas yet it 's simply necessary for the mans peace that accepts it 4. We take in here the considerations of Gods providence and the concurrence of His dispensations which though they will not determine a Call simply nor make a thing lawfull to one which is not in it self lawfull yet in positive duties they may do
that which the Lord hath distributed to every one both which are absurd and expresly contrary to that which is said 1 Cor. 12. Where expresly these three are held forth 1. That the Church is one Body 2. That there are different gifts which are as different members of one Body some more eminently for one use and some more eminently for another 3. That the Lords intent by that difference is to have all these members concurring in their severall places for the good of the whole Bodie that so as it is vers 25. by each members concurring in its own place there may be no â—chism in the Bodie which cannot be eschewed if this proportionating of publick Charges and Gifts be not observed Conclus 3. There cannot be ordinarily such a discerning of the proportionablnesse of mens gifts to a particular station at the first entry as to fit every one sufficiently and to place them in their right room This we suppose is also clear from experience wherein it is seen that many at first are fixt in Congregations wherein afterward there proveth to be a disproportionablnesse And it cannot be otherwise upon these considerations 1. Because it cannot then be known fully what will prove to be the peculiar gift of every man till triall and experience evidence the same 2. Because this proportionablnesse is not only to be tried by comparing a man and a particular Congregation simply but it is to be taken by trying him comparatively and that both in reference to other gifts and other Congregations for a man absolutely considered may be fit for such a Congregation yet when other Congregations and gifts are considered it may possibly be seen that he is more fit for an other Congregation than many other Ministers and yet possibly some of these may be as fit for his Congregation In that case it cannot be denied but it looketh liker the right proportionating of every member that men be put to serve in these Congregations for which according to their gifts they are best fitted 3. Because at a Ministers first entry there is not occasion to try a mans proportionablnesse to any other Charge but one or at most in reference to so many as shall at that present be vacant and give him a Call Now suppose some other Charge should thereafter vake it 's hard to say that they should be simply excluded from having any accesse to that person if his gifts were more proportionable to them Because as we said this proportionablnesse is to be looked to in reference to what is most fit for the whole Bodie for although if we may so compare it it is not unfit that the foot should be guided by sight yet with respect to the whole Body it is more fit for the whole Bodie that the eye should be placed in the head than in the foot because it is not to give light to one member only but to the whole Bodie So is it here a Minister may suit a particular Congregation giving light as it were to the foot whereas if we consider his office which is to be an eye to the whole Bodie he is disproportionably placed for so the Bodie is darker when the foot hath more light which is absurd Conclus 4. Christ hath furnished His Church with Power in her Judicatories and Officers to proportion Ministers Gifts suitably to the good of the Body Hence is the trial of Spirits and Gifts appointed and in that respect the spirits of the Prophets are to be subject to the Prophets 1 Cor. 14. otherwayes the Church in her Government were defective in that order which is in other Societies and it would not be adequate and proportionate to its end if that were not for so there might be an inconveniencie and disproportionablnesse in the Church and no remedy to cure the same From which grounds put together we may thus argue 1. If God hath given diversitie of Gifts to Ministers and they be to be improven for the good of the whole Body Then supposing that a Minister setled in some more private or lesser Congregation be more proportionably qualified to fill such a place as is more large and eminent than any other who can be had without a charge Then in this case he is to be transported because otherwayes that being denied and the Charge put upon a man of no competent ability there would be a disproportionablnesse between the Gift and the Charge For that would joyn the able man and the light burden and the weak man and the heavie burden which were absurd But the first is clear from the former conclusions Therefore c. 2. If by a Ministers first plantation in a particular Charge there be a disproportionablnesse in the Body which transporting of him to another Charge would remeed Then is he to be transported and transportation in that case must be allowable and expedient because by it that due proportionablnesse is preserved among Ministers and Members of the Body which otherwayes would be defective and so a Schism is prevented For if the end to wit that proportionablnesse be necessary Then transportation which is a necessary mean whereby it is attained cannot but be necessary also But the first is true from the former grounds Ergo c. 3. If transportation were unlawfull Then we behoved to say that either no Minister could be at first misplaced to the prejudice of the Body or that there were no remeed for such a case for the recovering thereof But both these are absurd as the former grounds do clear 4. If Ministers were peremptorly fixt by their first tye to particular Congregations Then could not their Gift come under cognition in reference to any other charge which would inferre these absurdities 1. That the Church were bounded and limited in the use-making of her own Members for her own good which is contrary to the nature of a body for so she might have Members fit for such and such stations and yet could not make use of them 2. In proportionating Gifts for places there would be little place for Christian prudence and deliberation because so the case would be determined necessarily by providence that such vacant places behoved to call such men as were not under any former tye and they behoved to accept these particular charges or must both necessarily forbear and so such Churches be without Ministers it may be for a long time before any did occur whom with confidence they might Call and it will be hard to fasten any of these necessities upon the way of Christ. 3. By this the Church should have little or no accesse at all to cognosce of mens Gifts so as to proportion them for her good if she had no place for it after their first entry to the Ministrie because then often there doth lye much of it upon the mans determining himself or at most a Presbyteries determining of him and a particular Congregations pressing who often are more swayed with respect
History of the Acts and from the beginning and close of severall Epistles may be gathered And although these practices may seem at first to be extraordinary yet considering the end thereof which is the spreading of the Gospel and the ground upon which it is built to wit the unity of the Church the good whereof is to be sought by all the Ministers who are Christs Servants in reference thereunto conâ—idering also that the Church to the end of the world is furnished with power for prosecuting of moral ends in an ordinary way and that the Churches propagation is the end now as then seing the removing of Ministers sometimes from one place to another may conduce to that end now as then and the ground to wit the good of the Church universall is the same now as it was then We conceive the practice it self must be moral as the ground was although then the manner and power was extraordinary which is now to be performed in an ordinary way 3. If we will particularly consider Act. 13.1 2 3. we will find this near almost in an example For 1. There are there severall Prophets and Teachers in the Church of Antioch as Barnabas Lucius Simeon c. 2. They are Ministring there in a collegiat way and that for a long time 3. Two of them are pitched on to be sent elsewhere for the spreading of the Gospel it being in the wisdom of God thought fit to call some from Antioch where were many that others might be helped who had nothing although no question there was work for all of them in Antioch it self And He might have thrust out moe immediately Himself if this way had not been pleasing to Him yet their sundering was thought fitter for the Churches universall good 4. This is execute in a mediate way by the laying on of the hands of the Presbytery and with fasting and prayer Whence we may argue If for the greater good of the Church some Teachers were taken from Antioch and sent elsewhere Then may a Minister by Church-authority for the end foresaid be removed from one place to another But the former is true Ergo c. There is nothing can be objected against this save to say that this was extraordinary in that it was particularly commanded of God And 2. That they were extraordinary Officers that were sent But this will not enervate the Argument for in these practices of extraordinary Officers in the Primitive times we must observe some rules to difference what is ordinary from what is extraordinary in them and so know what is to be imitated and what not otherwise we may reject all the practices of Christ and the Apostles upon that account and so prejudge our selves exceedingly of a great part of the Word that is written for our direction Let us therefore observe these rules 1. Where the ground and reason of a practice is moral although the Call thereto and manner of discharging thereof be extraordinary yet must the practice it self be moral although the manner in so far as is extraordinary be temporary Thus that the Kirk have Teachers supposing that there must be a Church it is morall as also that her Teachers have a Call This will follow from Christs sending of Apostles Disciples and others Because the same reason saith that a Minister who is Christs Ambassador according to his station as an Apostle was in his should have his commission as an Apostle had but that the Church should alway have Apostles or that her Teachers should be immediatly called of God That will not follow because the reasons thereof are not moral Now if we may safely reason in the general that a Church must have Officers with a lawful Call because Christs Apostles had such though it was immediate and also he that was called ought to obey by proportion we may gather that a Church-officer may be called from one place to another upon a moral ground although there be no immediate Call at his removall more than at his first entry because the ground whereupon this practice is founded and which is the reason thereof to wit the greater good of the Church is still binding now as then Rule 2. In these primitive practices there is a proportionablenesse to be observed between the Officers who act and their call and manner of proceeding to wit an extraordinary Officer must have an extraordinary call as such and he may act extraordinarily in the prosecution thereof by extraordinary Power whereas an ordinary Officer must act by anâ— ordinary call and Power the same things suppose in Preaching Discipline ordaining of Ministers c. and in so far that laying on of hands was extraordinary as being done upon an immediate Call But Ministers may follow it in an ordinary way that is by a mediate Call they may ordain Ministers to a particular Congregation or transport from one to another by proportion because the Apostles by an immediate Call did send out extraordinary Officers to any particular place Rule 3. We would in such practices difference such things as are temporary that is such as have special relation to that time and state of the Church as extraordinary Officers and Gifts were from such things as agree to the Church as a Church and serve to the edification thereof at all times And thus also transporting of a Minister must be allowable in such case because there can be no reason given why that practice should be peculiar or only agreeing to that time and case of the Church or during the Apostles lifetime but the grounds that infer the conveniency of it are in a good measure common to us with them to wit the furtherance of the Churches good which cannot otherwayes be so well done And if it may be as well done without this we acknowledge that this practice will not be binding And certainly the Lords putting of the Church to this to send out some already called when immediatly he might have thrust out others doth say that he minded to teach what ordinarily should be done by the Church in the like case for his sending of them mediately by the Church and not immediately by himself as at other times doth insinuate this Rule 4. We are to distinguish things wherein the Apostles acted extraordinarily by reason of their infallible Gift extraordinary Power c. from such things as were common to them with other Ministers and wherein they acted in an ordinary way common to them with all Ministers of the first sort were their immediate deciding of controversies appointing of censures sending of Ministers c. by vertue of their own alone power this is not to be imitated of the other sort are their admitting of Ministers upon a mediate Call to Congregations as Acts 14. their debating and deciding of controversies and making of Laws in a Synodical way by reasoning from Scripture in an ordinary way as Acts 15. These are imitable and what they did in that manner may be followed
And their laying on of Hands when the Call was intimate their Praying and Fasting which are mentioned in this place were of the last kind and so upon supposition of the intimation of a Call this their practice for the substance is to be followed Now to resume a little further the application that we may know what is ordinary and what is extraordinary in this case or what is moral and what perpetual or what is temporary 1. That there be a Call of God that is moral and perpetual and it may be concluded from this that no Minister without Gods Call is to be transported but that that Call is immediately revealed by God Himself is temporary and not to be pleaded for in ordinary cases 2. This is moral that he who is called of God to edifie His Church by leaving one place to serve Him in another should obey the same 3. It 's moral that this removall should not be at the mans own determination but that it be done by Church Guides and Church Judicatories 4. It 's a moral ground upon which this proceeds to wit the greater edification of the Church whether by engaging and grafting in of Strangers or building up of these that are brought in this ground can no way be thought more peculiar to these times than to after time and therefore it is laid down as the great end of Pastors and Teachers as well as of Apostles as may be gathered from Ephes. 4.11 12 13 14. This reason then must have weight to the end of the world 5. It 's an ordinary way by which they proceed to wit fasting and prayer shewing the necessity of a concurrence of Gods orderly and external Call with his inward for warranting of this practice and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body they are in that heartily to concur who have most special interest Now these things being moral and of perpetual weight in the Church although it will not plead that the Church may send out Apostles by an immediat Call or that they may send out indâ—finitely without respect to any place or not knowing where yet this will follow upon the grounds laid down that when God calleth a man for the edifying of the body of His Church from one place to another there it ought to be obeyed and that somtimes God may Call for the greater good of His Church to have men removed from one place to another He is Master of the Harvest and therefore may either thrust out Labourers of new to His Field or may take from one part of the Field to set upon an other Only these things would be adverted here according to the former rules 1. That by Gods Call is not to be understood any extraordinary thing but His signifying of His mind in an ordinary way that such a mans removal from such a place to another is upon consideration of his gifts upon comparing of the places and the respecting of the state of the Church a hopefull mean through Gods blessing for the further promoving of edification 2. As an immediate and extraordinary Call was necessary for such officers in such a case so proportionally is an ordinary Call by ordinary Officers acting by ordinary Power only necessary for ordinary cases seing in moral things ordinary Officers are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power And if we will consider this practice we will find it this far to be intended for imitation For 1. Although the Lord immediately reveal the Call yet doth He follow His design in an ordinary way not by thrusting out new Officers which he might have done if he had walked altogether absolutely and extraordinarly in this but he doth it in a mediate way of providence in the making use of some already called 2. The circumstances seem so to be recorded as if the Lord were giving the reason of calling some from Antioch rather than from any other Church to wit because there was a considerable number in that place of fit qualified men and that so in reason it were more agreeable for the good of the body that some should be taken from them to supplie the want of the other rather than that others should be altogether destitute or some removed from such places as might not so well spare and there can be no reason of the mentioning of this but to show the moral equity of this practice that Ministers would be proportionated in the Church so as may be extensively for the good of the whole and that where some places abound and others have scarcity the abundance of the one should condescend to supplie the other and that not of the weakest or least able 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers which He did not use in the sending of Apostles nay Matthias had no imposition of Hands and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power nor to be followed It would seem therefore that it is made use of in this practice to signifie that it is a thing to be continued in the Church and to be performed by ordinary Church-judicatories and imitated by them If we consider the times following it hath ever been practised in the Church It 's marked to have been the practice of the first two famous general Councels as a mean usefull exceedingly for the good of the Church The Nicaen Councel did transfer Eustachius from Berrhea to Antioch Sozom. lib. 7. Cap. 2. And it 's observed particularly of Grâ—gorius Nazianzenus that he was thrice transported first he was Bishop in Cappadocia thereafter brought to Nazianzâ—â—â— and thereafter to Constantinople by the second famous general Councel and it 's marked to have been of great use to the Church Cent. 4.15 300. and to have been their common practice in this time Socrates lib. 7. cap. 35. doth for this very end give many instances of this in several persons At the beginning of the Reformation it was one of the great means that was made use of by God for propagating the Gospel in severall places the transporting or removing of Ministers from one place to another was exceeding usefull and what cruelty had it been to have refused the desire of people seeking Ministers from those that had them And how else could they have been supplied And proportionably the same weight lyeth here in all times Asser. 3. Although in some cases this be for the good of the Church and is to be practised by Church Judicatories yet it is to be done with great singlenesse tendernesse prudence and caution least that which of it self being rightly managed is a benefite to the Church be turned to an abuse and prove hurtfull to her These Cautions and Rules must be regulated according to particular circumstantiate cases which cannot
be numbred Yet these things may be said 1. That no self respect ought to have place here but the greater good of the Church and advantage of the Gospel is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby this is to be decided 2. This generall is to be found out by comparing of places and qualifications with respect to the number of the hearers their qualifications as they are strong or infirm tractable or stubborn pure or corrupt In respect of their stations as they have influence on publick things or not as they may have influence in communicating their light to other places as the word in his mouth may be more readily and freely received without prejudice and such other considerations of this kind some whereof are hinted in the close of the former Chapter concerning a Minister's Call at his first entry 3 This comparison would not be considered between places as if there were no tye standing between him and either of them certainly there is more disproportionablenesse required to loose one from a charge than would have cast the ballance between places at his entry Also other means of a proportionable setling and providing of such a place would be first seriously essayed and followed if they occur 4. This would be endeavoured to be done by convincing reasons so as if possibly they who have interest may be satisfied if not in respect of their affection yet in respect of their reason to wit that it is the more publick good of the Church 5. No people ought to oppose the removall of their most faithful and beloved Ministers when it 's done upon convincing reasons These people are content to yeeld to the removing even of Paul and Barnabas who no question were most dear unto them And certainly were there endeavours to convince on the one side and an acquiescing to conviction on the other it would look much more Christian-like and prove much more usefull And if this be a called-for duty to wit that a Churchâ—judicatory remove one from a setled Congregation upon such grounds it must be a sin and an opposing of duty wilfully to obstruct the same and if it may be a Call of God there is more need of conscience and submission here to try if it be so or not than absolutely to resolve a peremptory and pertinacious opposition to the same without any respect to the grounds thereof And we conceive that the keeping of a right mean in this practice and eschewing of extreams might conduce exceedingly to the advantage of the Church and it would be exceeding suitable to the unitie of the Catholâ—ck Church and that communion that ought to be in her and well becoming that Authority and care that is committed to Church-judicatories that the severall particular Ministers were upon just grounds proportioned with respect to the edification of the whole And so we have done with this particular relation 3. Concerning the nature and difference of saving and common Grace IN this Epistle there is a large commendation of this Angel's practice which is not only given to him in respect of the matter of his actions but in respect of the qualifications of them as first that he did not only suffer for and have patience in that which was materially right but that he suffered for Christs Name sake and that he did not only hate thee deeds of the Nicolaitans but did it with a respect to Christ which is here added to difference the sincerity of these actions from others that are materially good also for no question there may be much suffering which is not commendable before Christ. And certainly many others even among heathens did hate these Nicolaitans who yet cannot be thought to be alike comprehended under this commendation This therefore that is added for my Names sake must be to show the sincerity and graciousnesse thereof as that which did put a difference between their sufferings and patience and the sufferings of others And it doth imply that this qualification was that mainly which made the Lord take notice thereof It is therefore the same on the matter with that Matth. 5.11 of being persecuted for Christs sake to which the promise is made vers 12. and the same with that 1 Pet. 4.13 of being made partakers of Christs sufferings and of being reproached for his Name which being an evidence and part of blessednesse in these places cannot be conceived but to imply sincerity without which suffering it self even where the cause is good would be of no weight as to that end We do therefore conceive these words undoubtedly to be added to point out that wherein their sincerity consisted and wherewith the Lord was especially well pleased from which we may gather these Doctrines First That there is a great difference between an action morally or materially good and that which is gracious and as such acceptable to God It is not simply suffering and hatred which the Lord commends here but suffering and hatred so and so qualified Hence we will find frequently in the Scripture difference made between these to do that which is good upon the matter and to do it with a perfect heart In actions therefore there are these three to be distinctly considered 1. The act it self as it is natural suppose an act of hatred love grief c. 2. As the act is moral and is directed toward an object that is agreeable to the Law that is to love that which is good and to hate that which is evil and so forth both which in many respects may be in hypocrites who may do that which is materially good 3. We are to consider an act as gracious that is when not only the thing for the matter is agreeable to the will of God as suppose one were acting or suffering for a truth but also when that is done in the manner that the Law requireth and with a suitablnesse thereunto and so one suffers not only for a truth but as a Christian he carrieth himself in his suffering for the same it is this last which makes the difference and which the Lord doth especially take notice of and commend by this qualification that it is done for his Names sake Secondly We gather that this difference wherein the graciousnesse of the act doth consist is not to be inquired for in any incense degree of the act it self whether positive or comparative at least only but it is to be inquired for in the nature and kind thereof to wit in respect of positive qualifications concurring therewith and having influence thereon For this commendation is not given upon the degree but from the nature of these acts it is not commendable hatred because it is in such an intense degree positively nor comparatively because it hateth these errors more than it doth hate truth but because in their hatred of these errors they conform themselves to Christs hatred of them And likewise by that commendation for Christs Name sake is not holden forth any degree
thing but he may continue to bear it in and to use motives drawn from seeming reason to ingage the will to yeeld to it as he did to Adam and Eve at the first and thus he stirreth not only natural humours of the body but natural corruptions engaging all the lusts as they may have influence to prevail with the will for yeelding to these tentations So Iudas his covetousnesse is engaged to deal with him to sell his Master for the devil though he infuse no covetous humour yet he may act on what there is and he stirreth the Pharisees envie to concur and make them accept of that offer And in this doth lye a main part of the tentation and the devils wiles and devices whereby he deceiveth to wit in making seeming reasons to have weight as if there were force in them and true grounds to be rejected as not for such a time c. nor of such weight Thus he prevailed with Eve presenting the tentation with its plausible though false reasons And this way though indirectly as the Apostle saith 2 Corinth 11.3 he continueth to deal with Adams successors to prevail with them as he did with Eve by his subtilty and thus he leadeth men at his pleasure by proposing to them what he will otherwise he could have no such dominion over men in the world as he hath and thus many sins are born-in on men without any connexion with their natural complexion and if it were not thus one man might prevail in some respect more with another for he can deal by reason with him than the devil could if he had no objective influence on them and the tentations being often unto particular designs it sheweth that the dâ—vil â—ath a moral objective way of dealing with men otherwise it were no more to say that the devil put it in Iudas heart to betray his Master than to say he stirred him up to love money but this sheweth that to him who loved money formerly the devil proposeth this as a fit mean to gain somewhat of it Also Acts 5. it said to Ananias Why hath Satan filled thine heart to lie c. so that as it were when it was objected within themselves what if it be asked whether the Lands were sold at so much the devil furnisheth the answer say saith he iâ— was and he maketh it probable that none should know it seing both man and wife were to agree in their answers and so he presenteth that to them by which their covetous and distrustfull humours prevailed with them and they both yeelded therefore it is also said Acts 5.4 Why hast thou conceived this thing in thine heart And v. 9. How is it that ye have agreed together The seed as it were cometh from the devil who injected it the conceiving is from our corruption which entertaineth the motions stirred up by him And how can it be otherwise said that he blindeth mens eyes that they should not understand the Gospel for if it were only by a natural stirring of humours it would distemper them for every thing but here lieth the tentation that they are wise in all other things but in spiritual things the devil blindeth them and maketh the Gospel seem foolishnesse to them Thus he â—etteth on Ahab by entysing him without by his prophets and swaying him within out of pride and he prevailed with the false prophets by stirring them up to lie and that in reference to that particular design which no mere influence on the body could have done By all which we may see that it is not without good reason said that the devil goeth about seeking whom he may devour he is near the heart is often upon folks counsel when they are not aware And this sheweth what need there is of watchfulnesse that we give not place to the devil and that he get not occasion to tempt for with much subtilty can he make use of it and act men in executing of his orders when they know not what he is doing as likely it was with these persecuters whom he engaged thus to persecute these Ministers which way of his being frequently mentioned in this Book we have once for all said this of it From this we may also gather how little weight is to be laid upon the testimonie of this devil whose work it is to suppresse the Truth of Christ and to traduce His Servants for which cause our Lord and His Apostles would not suffer him to speak even when he pretended to confesse Him because he was a liar from the beginning and the father thereof It 's therefore not unworthy the observing how contrary to our Lords way the Jesuites are in this who to supplie the defect of other testimonies for their way against the Calvinists as they call them do carefully and industriously gather and heap up testimonies from the devils mouth and insult therein as a proof incontrovertible for this end Lâ—rinus in cap. 5. act v. 16. having cited some pretended Histories holding forth the little weight the Lutherans had with the devil doth subjoyn this as an infallible confirmation of their compliance with him Sed ex ore energumenae Laudunensis tota Gallia ac toto orbe Christiano celebratissima Calvinianos daemâ—n irridâ—ns nihil sibi ab illis timendum claâ—â—â—bat â—â—nctis audientibus Anno 1566. quoniam amisi essent foederati sicut â—estantur actâ— Gallicè samma fide scripta c. It is in sum this That the devil out of the mouth of one that was famous for being possessed by him did mock the Calvinists crying out and that openly before all that there was nothing to be feared from them for they were friends and confederates and for confirmation of this he asserteth the thing to be with great faithfulnesse recorded as if the weight did only lye in the matter of fact and that there were no cause to question his faithfulnesse who gave this testimonie But of this enough we have reason to thank God that our faith in the Truths of God and our clearnesse of the Errors of their way are built upon a more sure foundation and that our controversie with them is not at the devils decision from whom indeed the Calvinists might expect no favourable sentence But the Lord is judge Himself To Him be praise for ever LECTURE V. Vers. 12. And to the Angel of the Church in Pergamos write These things saith he which hath the sharp sword with two edges 13. I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my faith even in those dayes wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15. So hast thou
not to blaspheme as the Apostle speaketh 1 Tim. 1.20 3. It hath weight as to others to scare them from countenancing of such and is as it were a Mark or Beakon set upon them thereby to give warning to others for eschewing of their company as it is Rom. 16.17.18 and in many other places and if it have this fruit it cannot but in a great part blast their designe Now the neglect of this sentence made all these restraints void as if no weight had been in Christs Ordinance this was the Angels fault As to the second to wit wherefore Christ is so displeased with the suffering of corrupt Teachers we may gather the reasons thereof from what is said For 1. it sheweth little zeal to His Glory when His Name is suffered to be blasphemed 2. It sheweth little love to His People when they are suffered to be seduced 3. It sheweth little respect to His Ordinances when they are not made use of for the end appointed and when corrupt men are suffered to invert the order appointed by Him in a word Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel and have made Religion more despicable to profane men than any grosse out-breakings have done also moe souls have been destroyed thereby and that speedily with swift destruction 2 Pet. 2. and as it were carrying them away with a flood as it is chap. 12. Lastly Other sins are fallen into by some more pretext at least of tentation and corruptions prevailing but this is done with a high Hand whereby men not only break the command themselves but teach others so to do Matth. 5.19 And therefore it is called a Teaching of rebellion against the Lord Ier. 28.16 and is fallen into with more deliberation than other sins for which cause an Heretick is said to be condemned of Himself Tit. 3.11 Which being put together with many other aggravations of this sin of corrupt Teaching and ills that follow thereupon it is no marvel that the Lord Jesus who is jealous of His Glory and affected with the hazard of His People be exceedingly displeased at the neglect of such a duty as is the using of the Authority which he hath given to His Church-officers for edification and particularly for the curbing of corrupt Teachers and the taking of the foxes that spoil the Vines Song 2.15 We suppose now it is not difficult to Answer to the third Question to wit If the suffering of corrupt Teachers be reprovable in men who have civil Authority to restrain the same for the same grounds that ought to awaken zeal in Ministers against this ill ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ and preventing of the hurt of His Church and People seing the Sword is not delivered to them in vain but for the terror of them that do evil Rom. 13.3 Sure we are in the Old Testament Magistrates were included within the command of restraining and punishing such as did intise to false Worship as well as the Priests were Deut. 13.1 c. And in the New Testament we find no repeal of the same and though there be no instance thereof in the Gospel or Acts of the Apostles because Magistrates were not then Christian yet in the progresse of this Book of Revelation we will find that when Magistrates became Christian it 's looked upon as reprovable in them that countenanced Antichrist and it 's highly commended in these that out of zeal to God should withdraw from the whore and burn her with fire chap. 17. vers 16 17. And seing in the Scripture all Sect-masters are accounted Antichrists as Mat. 24. 1 Ioh. 2.18 2 Epistle vers 7. c. can there be any better rule to try what is duty in reference to them than by what is approven of God in reference to him who is the prime Antichrist And this is clear that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this yet He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him We see also in Church-historie that the most tender Magistrates when they were in the best frame have ever been most zealous in this as by the examples of Constantin Gratianus Theodosius c. is clear and the most untender friends or greatest enemies of the Truth have striven to have all sorts of Religions equally tolerated or at least to have a sort of harmonie amongst them by the removing or burying of all Laws Civil and Ecclesiastick that did strike against some Errors In reference to the first it 's observed by Ammianus an Heathen writer and a great friend to Iulian that amongst other devices that Iulian used to root out Christianity this was one that he gave toleration openly to all the different Professions that were amongst Christians which then after the Councel of Nice were very many and required no more of them but that they should abstain from civil discords and so without fear follow any Religion they pleased The words are as they are cited by Ludovicus Molineus pag. 560. ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus And certainly it can be no acceptable service to Jesus Christ to follow that way which this expert child of the devil made use of against Him And Anastasius also is condemned for this that he endeavoured such an oblivion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church as tended to suppresse all the former Cannons Decrees or Confessions which had been enacted in the former famous general Councels against grosse Errors as may be seen in the beginning of the sixth Centurie of the Church-historie Lastly This is also sure that the asserting that Magistrats ought not de jure or might not de facto meddle with restraining of Hereticks was ever in the Primitive times accounted a grosse Error Augustine professeth himself sometime to have been of that opinion yet often in his writings doth he professe himself to have been convinced with the reasons of his brethren and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing so that he became a most vehement presser of this as in his Epistles is clear and he feareth not to account the opposers of this to wit such as pleaded for toleration from Magistrates amongst Hereticks and often nameth them under the Title of Rogatiani from one who it seemeth was some eminent pleader for this forbearance and one of the Donatists party It is not intended that Magistrates or Ministers should account alike of all Errors or Hereticks much lesse that indifferently the highest degrees of civil punishments or Church-censures should be execute against them but that according to Spiritual prudence both Civil and Church Authority should be exercised for the restraining of such evil workers
and thus Faith is the condition thereof Then 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse and to satisfie this he giveth-in Christs satisfaction which being offered to him for this end that he upon the receiving thereof may be justified he by Faith resting on Gods faithfull Word through Christ repelleth all these charges by presenting that as his defence and by the letter of the Law of Faith which saith He that believeth shall not come into condâ—mnation but hath passed from death to life he is absolved and this is Justification even as he was formerly condemned by the Law of Works Here the only meritorious cause of the absolution and the righteousnesse upon which the sentence passeth is the Cautioners payment yet so as it is Judicially pleaded in which respect we say that Faith is instrumentall And though this pleading of it be necessary and the Law absolveth not but when the ground iâ— instructed yet this pleading or instructing is not the persons righteousnesse properly or the ground of his absolution but that which is pleaded and instructed to wit the Cautioners payment which being according to Law instructed is the ground of absolving the debtor from the charge this is plain even in the dealing of humane Courts And the tennor of the way of Justification being holden forth in the Word with respect to a judiciall procedour in humane Courts as is said it can no other way be more satisfyingly cleared To insist a little more then there is a twofold peculiarity attributed to Faith beside what is given to works and any other Grace 1. That it is the condition of the Covenant properly 2. That it hath an instrumentall causality peculiar to it in our Justification By the first is meaned that believing in Christ and receiving of Him is that which enstates one into the Covenant and giveth him right to what is promised and doth in our having right to Gods promises supplie that room which conditions do in mens mutuall bargains wherein when one promiseth somewhat on such a condition the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it and so a condition is that upon which the title to the great promise to wit Gods being our God doth depend And Faith getteth this name in respect of the place God hath put it into in His Covenant and so it floweth from His extrinsick ordination By the second to wit that it is called an instrumentall cause the intrinsick manner of its acting is respected for though it be from the Spirit with other Graces and they be not separated yet hath it a peculiar aptitude to look to Christ receive Him apprehend and â—at Him take hold of and rest on Him c. which no other grace hath For it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man for though there be many members of one body yet all act not in the same manner the hand acteth one way and the ear another c. So it is in the Inner-man there are many Graces which are members thereof yet have they their peculiar way of acting whereof these mentioned are attributed to Faith for which often it is called the eye the hand and the door of the renewed soul because by it Christ is apprehended received and admitted thereunto We conceive this instrumentality is justly attributed to Faith because seing there must be an application of the righteousnesse of Christ and seing Faith doth concur or is made use of as a mids for receiving of Him which is the way by which His Righteousnesse is applied why may it not be called instrumentall in our Justification as it is instrumental in receiving of and resting on His Righteousnesse by which and for which we are justified And thus Faith is not our receiving but the mean by which we receive as the eye is not our seeing nor the hand our gripping of any thing but the organs or means whereby we see and grip Neither doth this give any thing to Faith that derogateth from Christ for it leaveth the praise and vertue to Him but doth infer only an exercising of Faith for attaining of that benefit to wit Iustification Justification it self being an apotelesma to say so or effect both of Christs purchase Gods Grace and our believing and doth flow from them all respectively and doth presuppose the same The dispute about active and passive instruments is needlesse here seing the meaning is clear that for attaining of Justification by Christs Righteousnesse Faith doth peculiarly concur in the apprehending thereof and resting thereon otherwise than other Graces can be said to do And this cannot be denied if we consider 1. That to be justified by Christ and by Faith or by the righteousnesse of Christ and the righteousnesse of Faith are still one in Scripture even then when that concurrence which is allowed to Faith is denied to all other things which saith that Faith concurreth peculiarly and that so as Christ is rested on by it when it justifieth or that it justifieth by obtaining Justification through Him 2. If this be truth that the righteousnesse of Christ is the thing immediatly presented before Gods Justice upon which we are absolved as is said and also if it cannot be denied that Faith hath a peculiar aptitude to act on Christs Righteousnesse and present the same Then it must be granted first that Faith must have a peculiar way of concurring to the attaining of Justification And secondly that this may well be called an instrumental causality in reference to that end otherwise there is no use nor exercise of this its peculiar aptitude which is still acknowledged And if it please better to say that Faith justifieth or concurreth in Justification in respect of its peculiar aptitude to act on Christ and to receive Him than to say it concurreth instrumentally we shall not contend providing it be the same upon the mater with the ordinary doctrine concerning this instrumentality of Faith which we may illustrate and confirm by these considerations and similitudes 1. It is granted that the Word is the external instrument of Justification and that must be because it doth offer the same upon condition of believing or holdeth forth a righteousness by which we may be justified So Faith must be the internal instrument because it receiveth the same that is offered by the Word and receiving is no lesse necessary to Justification than offering and seing that receiving and offering relate so to each other and both to the end there is reason to attribute the same kind of causality to the one that is given to the other respectively 2. We are said to be justified by Faith in Christ as the people were healed by looking to the brazen serpent which was to typifie this Ioh. 3. vers 14. Now they by the vertue of the serpent considering it typically
therefore that distinction will not hold here for Christ is either our legall-righteousnesse that is the righteousness which the Law holdeth forth and accepteth of it self or our Evangelick-righteousnesse that is the righteousnesse which the Gospel holdeth forth and which by it is accepted But he is not the first Ergo he must be the second And so Faith properly taken cannot be our Evangelick-righteousnesse seing Christ and Faith properly taken without relation to Him cannot both be so accounted Again if Faith properly taken and that largely be our Gospel-righteousnesse upon which we are justified Then it is either Faith including that respect to Christ or not But neither of these can be for if it respect and include Christ then it is what we say Faith with its object and not Faith properly and so not Faith in that same causality with works which is asserted if it respect not nor include Christ Then is there a righteousnesse and ground of Justification wherein Christ is not comprehended which will-sound no way like a Gospel-righteousnesse If it be said that he hath procured Faith in that large sense to be accepted Ans. 1. That maketh a new Covenant of Works as is said 2. That is not to make Christ to be our immediate righteousnesse but only to have procured that such works should be accepted and the former Covenant mitigated but not in its nature changed And so 3. It homologateth Popish Doctrine which we hope is far from being intended by the maintainers of this opinion 4. That overturneth the imputation of Christs Righteousnesse â—s our immediate righteousnesse which is enough to make it to be shuned for if we lippen to such graces and duties as abstracted from Christ and without resting on Him that is not to be found in him but in them for these two are opposed Philip. 3.9 and so they are a righteousnesse that will never quiet the conscience and which the Gospel will never own as an Evangelick-righteousnesse rest on it who will If it be said Cannot Faith then properly taken be in any respect counted a condition or ground of right For Answ. In sum we say 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse or is impured to us for our Justification and so Faith it self properly cannot be our righteousnesse 2. We say that when Faith is called the condition of the Covenant or our righteousnesse it doth not imply that it is properly imputed but it sheweth to whom and upon what terms Christs Righteousnesse is imputed or how a sinner may have accesse to be justified by it 3. We say that Faith when it is called the condition is ever to be taken strictly that is as it receiveth Christ and by that manner of acting is differenced from all other graces and works And so 4. We say that it cannot be conceived under this consideration but as looking to Christs Righteousnesse as the object thereof even as we cannot conceive a consent which constituteth a Marriage without respect unto the party consented unto and his offer or declaration of his will preceding without which no consent could be constitutive of Marriage or be a ground of claim to any of the goods or priviledges of such a person or as we cannot conceive looking to the brazen Serpent as the condition upon or mean by which health was gotten but with respect to the object thereof to wit the Serpent and the ground and warrand preceding to wit Gods appointment without which a look considered simply in it self is not so to be esteemed If it be yet urged further here that if Faith properly taken be the condition of the Covenant of Grace and hath in that succeeded in the room that Works had in the Covenant of Works Then Faith must be our Evangelick-righteousnesse because Works then were our legal-righteousnesse and that upon which our right to life did stand But the former is truth He that said do and live faith now believe and be saved Ergo c. Ans. 1. This will say nothing for Faith largely taken as comprehending Works but at the most for Faith strictly taken as contradistinguished from them and so there will not be that same kind of causality in both but the contrary 2. In this condition Faith is never to be taken without implying the object Christ or without respect to its proper aptitude for receiving of Him and so believe and thou shalt be saved implyeth still this receive Christ and rest on His Righteousnesse or submit to Christs Righteousness and accept of Him for that end that He may be righteousnesse to thee and thou shalt be saved it is impossible to conceive it otherwise at least rightly Now when upon believing Justification doth follow and the person is declared just it cannot be said that the act of believing properly is imputed and that upon that account he is declared just it is rather Christs Righteousnesse believed on that is imputed to him and upon that account he is declared just which is the very terms of the Covenant of Redemption whereby the sinners sins are imputed to Christ whereupon He as Cautioner is sentenced and made sin that His Righteousnesse may be imputed to us and so we upon that account made righteous and that in him and not in our selves as it is 2 Cor. 5.21 which implieth that even our Evangelick-righteousnesse whereby we are absolved is in Him and not in our selves as the sin for which He was sentenced was in us and not in Him 3. There is this difference betwixt the two Covenants as was said The one is a servile Covenant to say so and must have what is engaged to in it performed before one have right to what is promised and so works were in the Covenant of Works the condition upon which life was to be expected and without the actuall performing of which there could have been no pleading for it but this to wit the Covenant of Grace is a conjugall Covenant therefore is not the condition thereof in all things to be squared by that Beside works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works but to say of Faith as taken in itself and without respect to Christ that it were so the condition now would be absurd Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with Faith If it be further said may not Faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners and is imputed to him Answ. 1. This confirmeth what we say for if Faith be the condition upon which Christ becometh our Righteousnesse Then it is Christ who is our Righteousnesse and not Faith strictly and properly taken much lesse largely as comprehending all other Graces for if it were
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
connexion between Repentance and Remission upon grounds laid down by it self no sinners could have expected pardon not would their sins have been remissible even upon supposition of their Repentance more than if there had not been Repentance if such a supposition may be made 3. We say that Repentance doth not concur for the obtaining of remission of sins as it is a piece of our own new obedience and of the condition of the Covenant of Grace and so now to be imputed to us with Faith and the other Graces for Righteousnesse in stead of the perfect holinesse which was the condition of the Covenant of Works as if now God in the pardoning of penitent sinners their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him but the very acts themselves of Faith Repentance c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly which Covenant being now broken and man made unable by sin to perform the condition thereof this opinion supponeth Christs satisfaction to have procured which yet Socinians deny as any procuring cause of a new Covenant upon these terms that sinners who are short of perfect Holinesse and yet do believe and repent of their sins should be accepted and these acts of Believing Repentance c should be accounted to them by vertue of that Covenant as if their obedience had been perfect This way is not sufferable because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification and continueth the Covenant to be in substance a Covenant of Works for its form although it place no condignity of merite in these works yet by this it is still some work of outs that is the ground of our defence before Gods Justice and so cannot be admitted for even Faith it self in this case cometh not in to be considered but as it uniteth with its object to wit Christ Jesus in the promise as hath been said These wayes which are more grosse being disowned so that there is neither ground to charge us with Popery nor Arminianisâ—us for our asserting the necessity of Repentance we come now to show positively in what respect it is necessary 1. We say Repentance is necessary not only by necessity of precept but also of mids necessitate praecepti medii that is not only as a duty laid on by God but as a mean appointed by Him for attaining that end to wit remission of sins in which respect a penitent or repenting sinner may be said to be using the means how pardon is attained and to be in the way of obtaining it which cannot be said of a sinner that repenteth not For although Repentance as absolutely considered in it self doth not make a penitent any nearer unto remission yet it being considered in respect of Gods contrivance and of the order which He hath laid down and the promise which He hath subjoyned to it it may well be called a way and mean for attaining to pardon 2. Beside this there is a kind of congruity and suitablnesse in this order which God hath laid down by subjoyning the promise of pardon to it thus it is more suitable that a penitent sinner should have pardon than an impenitent because he is a more congruous object to speak so for grace to shew it self gracious upon than if there were a continuing in security Neither hath this congruity any causality or merit in it but only doth shew Gods wise contrivance in appointing a mids suitable to His end which is the glorifying of His Grace and the making of Himself to be precious to the sinner 3. Repentance concurreth in the obtaining of pardon by qualifying the sinner in reference to the promise wherein pardon is proposed which is not to be understood as if this qualification were a thing previous to a saving work of Gods Grace or as if it did dispose the subject for receiving of any inherent quality Or lastly as if there were any merit in it to commend the person so qualified unto God for the attaining of pardon these things we have already rejected But it may be said to qualifie a person in these two respects 1. That it putteth one within the reach of the promise which speaketh pardon to none but to such who are so qualified and thus it qualifieth the person meerly with respect to the promise and the qualification contained it â— and so a true penitent sinner may be said to be qualified for remission and may take hold of the promises that make offer of the same which no other not so qualified can do because the promises are peculiarly holden forth to such who are so qualified 2. It qualifieth the sinner in reference to the promise as it doth dispose him to accept the offered salvation freely and to rest upon Christ alone for that end Thus it qualifieth for obtaining of pardon as felt poverty qualifieth a proud begger to receive willingly an offered almes and to be thankfull for it neither is the almes the lesse free that it requireth one sensible of poverty to receive it but it is rather the more free and acknowledged to be so when it is conferred even so it is here There is one thing more questioned even among Orthodox Divines that is if Repentance may be acounted a condition of the Covenant with Faith and if in that respect it be necessary and do concur for the obtaining of Pardon For answer That we may not disgresse long in this we shall lay down some assertions after we have premitted this distinction A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised in this sense there may be many conditions 2. It may be taken more strictly and properly for that upon which the closing of the Covenant dependeth and that which as such cannot be considered but as implying the closing thereof 3. A condition may be taken as it looketh to some consequent following the close and is virtually implied therein As for instance in Marriage there are several things necessary as the hearing of the proposall the believing historically the truth of the thing heard an esteem of it and a desire to have it with a loathnesse to offend the party proposing it These are supposed to be requisit and necessary in one that is called to Marrie that she should forget her kindred and her fathers house and cleave to the husband and so forth Yet none of these resolutions or qualifications are properly the condition of the Marriage-covenant but the parties consent to accept the offered match upon the terms proposed The actuall and positive solemn declaration whereof in the approven way is that which formally closeth the match and entitleth the party so accepting to the husband which none of these former qualifications did't after which there followeth the performance of Marriage-duties the obligation
whereof was contained in the Marriage-contract Yet cannot they be accounted properly the condition of the Marriage-covenant because the performing of them doth pre-suppose the Marriage just so is it here there are some things that in a large sense are pre-requisit to the clossing of the Covenant or at least do go alongst with it as conviction of sin Repentance historical faith desire of peace and union with God c. something to wit Faith doth actually close therewith some things follow thereon as duties to be performed by one in Covenant as the duties of holiness and bringing forth the fruits of it c. Now to come to our assertions the first of them is this If we take a condition largely Repentance may be called a condition of the Covenant as sensible poverty may be called a condition upon which almes is given or as the forsaking of the fathers house and cleaving to the husband may be called the condition of the Marriage as conviction may be called a condition of the Covenant because it is supposed Yet secondly we assert That if we take a condition strictly and properly Repentance cannot be called the condition of the Covenant but Faith only in that proper strict sense because 1. In the opposition of the two Covenants of Works and Grace Faith is put in opposition to Works and Repentance is not so formally opposed Rom. 10. vers 5 6 c. And Faith in that place is to be understood properly as distinguished from other Graces of Repentance Love c. because it is that Faith which doth peculiarly justifie in opposition to Works and as contradistinguished from them 2. Because that which is the condition of the Covenant of Grace and doth succeed to the condition of the Covenant of Works must be something laying hold on an externall object without a man to wit Christs Righteousnesse for the performing of the condition must be the ground of our expecting the thing promised which only Christs Righteousnesse laid hold on can be reckoned to be But Repentance cannot act thus upon Christs Righteousnesse by taking hold of it without a mans self but it acteth upon an object within himself to wit upon his own sins in turning from them to God which yet it doth but imperfectly and so cannot be opposed in reckoning with God in place of the condition of the Covenant of Works Therefore Repentance cannot be properly the condition of the Covenant of Grace nor yet any thing that is meerly inherent in us and doth not so act upon Christ whereof more was said formerly If it be said that Faith is an inherent Grace no lesse than Repentance The answer is easie to wit That Faith is not considered meerly as an inherent Grace when it is called the condition of the Covenant but as it uniteth to Christ and closeth with Him offered in the Gospel even as in a Marriage consent willingnesse and contentednesse to Marrie such a man although it be an act of the will yet as it is an act of the will it is not considered as the condition of the Marriage-knot but as it relateth to a proposed match and is the accepting thereof And hence though love respect to the party and other things be necessary to Marriage and in a large sense may be called conditions thereof yet are they not properly the condition which constituteth a person married to another because they act not so as to receive and close with the proposed offer 3. Repentance is not that which formally constituteth one a Covenanter because one is not a Covenanter as he is a penitent but as he is a Believer for the immediat satisfying ground of ones claim to the Covenant is because by Faith he hath received the offer and therefore as such he hath right to the Covenant it will not so follow from Repentance to wit upon this formal consideration he exerciseth Repentance therefore upon that formal consideration he is a Covenanter It is true it is an evidence of the former because a penitent is a Covenanter but his being a penitent is not the ratio formalis of his being a Covenanter only it supponeth him to have by Faith closed with the Covenant For we may consider repenting as abstracted from formal closing and covenanting although we cannot separate the one from the other but we cannot consider believing as acting on its object but we must consider it as closing with the Covenant Therefore Repentance cannot properly be the condition of the Covenant as Faith is 4. That which is properly the condition doth of it self upon its fulfilling give one a title to the things promised and doth become the ground of a right unto them it was so upon supposition of fulfilling the Covenant of Works and it is so in all Covenants But Repentance cannot do so Therefore c. If it be said although Repentance cannot so do it alone yet Faith and it may do so together And seing by this opinion Faith is admitted with Repentance joyntly to be the condition of the Covenant That argument cannot hold because it is not said that Repentance is the only condition Answ. The argument doth shut out Repentance from being accounted any part of the proper condition thus If Repentance cannot joyntly with believing in Christ be put in as a piece of our righteousnesse before Gods Throne Then it can be no part of the proper condition because the performing of the proper condition hath a ground in all Covenants to plead for the performance of what is promised and the absolving of the party fulfilling the same upon that account But the former cannot be said of Repentance for our Repentance can no way be alledged before Gods Justice as our righteousnesse Ergo c. This may be made out thus If Repentance may be tabled as any part of our righteousnesse Then it must be either as a Grace inherent in us or as it acteth on Christs Righteousnesse without us But neither can be said not the first because no inherent Grace is to be admitted in that respect in whole or in part not the second because Repentance hath no such faculty of acting on Christs Righteousnesse as hath been said and therefore cannot be said to concur so at all 5. If receiving of Christs offer be the formal and proper condition of the Covenant alone Then Repentance cannot be any part of the proper condition thereof because it is not by Repentance but by Faith that we do receive Him But the former is true receiving and closing with Christ by faith is the only proper condition thereof Therefore c. Beside what is said in the former discourse this appeareth thus If receiving of Christ by Faith doth only formally entitle one to the Covenant and all the promises thereof as such Then it must be formally the proper condition because that entitling to the thing promised is the great character of a proper condition But Faith only is such And therefore is the righteousnesse of
comforted in the usemaking of Christs Offices and in exercising faith on Him than great Teachers who by seeking to exercise their light invention and reason to satisfie themselves in things that are dark may have many disappointments therein and heavinesse following thereon so long as the Mediator is not employed whereas the simple tender Believer that at first looketh to Him for answering of all difficulties may have much peace and chearfulnesse Secondly The particular comfort is expressed weep not which sheweth both that that was not the duty which Iohn was called unto though for the time he did let out himself therein and also that there was not such ground for the same as he supposed And because simple directions will not prevail to comfort these that are heavy In the third place He giveth the ground of this Behold saith he the Lion of the tribe of Iudah the root of David hath prevailed to open the Book and to loose the seals thereof which is in sum thou mayst be comforted and stay thy weeping for though no creature be able to open the Book yet the Mediator can and will fully do that bussinesse He beginneth this with a Behold thereby to rouz up Iohn with the glad tidings that He was to tell him and also to make what was said the more to be observed and the party spoken of the more to be admired This party who openeth the Book must be no mean person seing he doth what no creature in Heaven nor Earth could do and so is contradistinguished from them He is here expressed by two titles the first is He is the Lion of the tribe of Iudah this seemeth to be taken from Gen. 49.9 where Iudah is said to couch down as a Lion and as an old lion who shall rouz him up And this is attributted to Him 1. To shew that He is of the stock and linage of Iudah and the very Messiah or Shiloh spoken of there 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits if so His Peoples need call for the same He is indeed such a bold Lion as never drew back for a strait and as none can rouze Him up but to their own prejudice So none can expect otherwise to be dealt with that rise up against Him The second word is He is the root of David this is taken as would seem from Isa. 11. vers 1. where He is called a rod out of the stem of Iesse and a branch out of his roots so that if we look upon Christ as Man and come of David He is a rod out of the stem of Iesse c. or if we look upon Him in a more Spirituall and mysticall sense as He is God-Man Mediator and head of His Church in this respect He is the root of David because so David as a member hath his being from Him in which respect Chap. 22. vers 16. the Lord doth stile Himself both the root and off-spring of David And this twofold consideration of Christ is the only way to loose that Question which puzled the Pharisees Matth. 22. vers 42 c. to wit How the Messiah could be both Davids Son and Davids Lord. It is said He hath prevailed to open the Book c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office and yet withall a most full Victory that now this couragious Lion by His dying had obtained over them all So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator The other part of the consolation is by making Iohn in vision to behold the performing of this vers 6 and 7. Wherein 1. Iohns â—ooking is mentioned and I behold saith he that is having so good news told me I revived as it were again and looked to Him that sat upon the Throne to see if there might be any hopes of that which formerly I supposed to be desperate 2. It is marked what he saw after he had looked and because the vision is wonderfull there is â—ustly a Lo prefixed unto it This vision is â—â— general a vision of Jesus Christ the Mediator whom now Iohn seeth to his great comfort and satisfaction to be the performer of that which formerly he thought desperate And because He is a singular Person He is severall wayes described in these two Verses First He is called a Lamb this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn And we conceive it is especially for these two reasons 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People therefore ordinarily when He geâ—teth that Title something is added thereunto as to take away the sins of the world to be slain c. as even here in this same Verse which expressions do palpably relate â—o His Sacrifice and Offering 2. It is to shew His mildnesse to speak so in reference to His People for although He be a Lion in the former Verse in respect of His undertakings for them against enemies yet in His dealing with them He is more gentle than any Lamb and this is mentioned as one of this High-priests properties Heb. 7.26 that He is holy harmlesse or illesse c. which is no little commendation of Him to His People In a word He is a Lion to purchase and conquer and a Lamb in dispensing what He hath purchased to His People Secondly He is said to be â—â— it had been slain so is He represented to Iohn in vision that it may appear by what meanâ—â—ble thus prevailed to obtain such priviledges for His Churches good to wit it is by His dying and giving His life for His sheep and upon this ground Iob. 10.17 it is said that the Father loveth Him that is accepteth of Him approveth of Him in the discharge of the Office of Mediator and as He as the Son of God was necessarily beloved without respect to this so we ought to esteem much of what Christ hath revealed to us in the Gospel and of what He revealeth to us in the same Prophesie for by His death He made way to have the same revealed unto us Thirdly This Lamb is placed in the midst of the Throne that is He is a partaker of the same Glory and Dominion and Authorithy with the â—ather as He is God and is admitted to His right Hand and to Glory and Majesty fâ—r above every name that is in Heaven and in Earth as He is Mediator And it is in â—â—m what is asserted Chap. 3.21 Also He is in the midst of the four Beasts and four and â—onâ—y Elders which is not for nought expressed But as it doth shew 1. His Dignity and Glory beyond them So 2. it sheweth His presence in the Church upon the same Throne with the faâ—her that thereby His People may be the more bold
spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the â— and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent deâ—th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thiâ— all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of â—very kindred and tonguâ— and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold
place where they are seen is observed they are round about the thronâ— and the beasts and the elders by which it seemeth they have the outmost rank of all the attendants that Chap. 4. vers 4 5 c. are mentioned and said to wait upon this Throne and we may conceive it thus upon this Throne is the Majesty of God of which dignity the Lamb and the seven spirits are also â—aid to partake vers 6. next unto them are the four beasts or Ministers upon the severall corners of the Throne then are the four and twenty Elders or the Professors round about the Throne and again about them are the hosts of the Angels as is expresly asserted here This is not to set forth the prerogative of the Church-militant beyond Angels simply or as if Angels were at a greater distance from God than they for it is the great priviledge of Saints glorified to be like Angels and to have a place among them that stand by but this sheweth the infirmities and difficulties which the Saints Militant are subject to and the Lords tendernesse and carefulnesse of them who hath His hosts of Angels encompassing them for their defence and protection according to the word Psal. 34.7 The Angel of the Lord encampeth round about them that fâ—â—r him and delivereâ—â— them There is no mention here neither of the sea of glasâ—â— nor of the seven spirits spoken of Chap. 4. vers 5. and 6. The reason is as we suppose because by them is understood the same that is expressed by the Lamb-slain with seven horns and seven eyes vers 6. of this Chapter And however considering that the sea of glasse hath the same place with the seven spirits of God to wit before the Throne and so betwixt the Throne and the Elders We cannot conceive of either of these but they must be within this guard of Angels even as the rest are And so it is comfortable that the people of God have no lesse Guard and Army waiting upon them than the Lord hath Angels waiting upon Him they being all of them ministring spirits sent forth to minister for them who shall be Heirs of Salvation Their song followeth vers 12. They say with a loud voice Worthy is the Lamb that was slain c. That this is done with a loud voice it sheweth their seriousnesse and affectionatnesse in this work what they ascribe to Him is upon the matter what was ascribed to Him by the redeemed vers 9. and what was ascribed to God Chap. 4. vers 11. It is first in the general an expression of His worth Worthy is the Lamb c. which iâ— their putting to their seal to the acknowledgement of His worth and carrieth also as implyed in it an acknowledgement of their being unsutable to expresse what was due to Him and therefore the expression is He is worthy to receive power c. which doth insinuate that the work is beyond them as was observed Chap. 4.11 And when Angels are at a stand in the Mediators praise What must be our unsutablenesse in expressing of the same Then in the second place they mention many things which are His due in seven comprehensive words 1. Power because He is furnished with Aâ—thority and Commission ample and large for the discharge of His Offices in which respect Ioh 17.2 He is said to have Power given Him over all flesh 2. Riches that is a roiall possession because He made Himself poor to purchase a seed to Himself by a great price 3. Wisdom beause He hath dealt prudently in the executing of His Office as Isa. 52.13 and with great Wisdom doth He mannage the trust committed to Him 4. Strength because He hath bound the strong man and carried away the prize spoiling principalities and powers in making a shew of them â—penly Colâ—s 2.15 5. Honour this respecteth the Glory and Majesty of His place who being made head over all things ought so to be honoured by them 6. Glory that is the acknowledgement of the Excellencie and Majesty of His Person with the dignity and preheminencie of His Office and doth import also His being God to whom only Glory is due The seventh word is Blessing this looketh to the many advantages that come by Him so that when hearts can do no more they blesse Him which implieth not only an acknowledgement of His being blessed but also the ardent desire that they have to have Him so as in all the former words respectively By all these put together is understood that every thing which may contribute to set forth a person to be glorious and to make Him to be acknowledged such is in the Mediator If it be asked How the Angels come in to praise the Mediator upon this consideration of His being slain as is expressed in the song Ans. This is done not as if they were equally sharers in the benefits of Redemption with the redeemed for the Elect Angels being never under sin nor at a distance with God cannot be said to be reconciled by Christs death therefore we will find that though both mention Him as slain in the song Yet there are these diffâ—rences 1. The redeemed do expresly acknowledge this benefit of Redemption to come by His Blood and do derive their priviledges of being Kings and Priests c. from that as the meritorious cause which is not to be found in the song of the Angels Secondly When the redeemed mention Christs death and purchase they look on it as intended for them and therefore do apply the same in the song as claiming a speciall interest therein and acknowledging a special obligation to lye upoâ— them beyond others because of the same And therefore they say who hath redeemed us by Thy blood c. whereas the song of the Angels is more generall It appeareth then that though they agree in giving praise to the same object to wit the Lamb yet they differ in respect of the particular grounds on which they proceed The grounds then of the Angels praise may be conceived 1. to be the excellencie of our Lord Jesus His Person and Office and the wonderfull glory of Grace Love Goodnesse c. that kyths especially in His humiliation and sufferings And it may be justly looked on as admirable and praise-worthy even to Angels to see God manifested in the flesh as it is 1 Tim. 3.16 and yet more that He was content to die for satisfying the Justice of God and vindicating of His Glory 2. Although Angels cannot be said to have reconciliation by Him Yet according to the judgment of many worthy men they have confirmation through Him in which respect to them He as Mediator is head of the Elect Angels And though we will not enter upon this particularly yet we suppose that there is great accession to the joy of the Elect Angels by Christs incarnation and suffering as having thereby a more clear discovery of the Glory Majesty and Goodnesse of God so that in this respect He
Lastly The necessity of this connexion between Christ dying for any and their obtaining of actuall Justification and Salvation may thus be made out If the Lord bestow the greater benefit upon any Then the lesser cannot but be expected from Him also But the giving of His Son to death for any is a greater mercy than actuall Justification and Salvation Therefore He cannot but bestow the last on these upon whom He hath bestowed the first Both parts of the Argument will be confirmed from Rom. 5. 8 9 10. and Chap. 8. vers 32. In the one place the Apostle reasoneth thus While we were yet sinners God commended His love to us in giving Christ to die for us therefore having obtained such a mercy we may much more look to be saved from wrath through Him And to deny the consequence in the former Argument would enervat this reasoning of the Apostle In the other place it is He that spared not his own Son but delivered Him up for us all How shall He not wish Him also freely give us all things Where the Apostle doth not only shew that all things do follow where Christ is bestowed but also He doth it in such a manner as doth shew the absurdity and unreasonablenesse of thinking the contrary to wit that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any and yet withhold any good thing from such A second way by which we may conceive the force of the former Argument is this which also is a new Argument of it self That which would weaken the redeemeds consolation and enervat the grounds of their praise contrary to the strain and scope of this Song ought not to be admitted in the Doctrine of Redemption But to say that all are redeemed by Christs death yet so that the greater part of them shall never be justified nor partake of life through Him c. doth exceedingly weaken the redeemeds consolation and enervat the grounds of their praise contrary to the scope of this Song Therfore that Doctrine of universal Redemption is not to be admitted as being derogatory to the solide consolation of the redeemed what ever be pretended That it derogateth to their consolation appeareth thus If the Justification Salvation c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them Then were even their Justification and Salvation uncertain and so none of them could heartily praise for the same or comfort themselves therein much lesse could all do this both which are expresly contrary to the words and scope of this Song Again if no redeemed Person Believer or Child of God can so comfort themselves by drawing conclusions from this Doctrine Christ hath died for all yet all shall not be saved as they may be comforted and have their hearts cheered to praise from this That Christ hath not redeemed all nor hath died for them yet all for whom He died and whom He redeemed shall be justified and saved Then must the former Doctrine be exceedingly derogatory to the people of God their consolation But the former is true Therefore c. That this Doctrine of such an universall Redemption doth not yeeld such comfortable conclusions to the Believer as the other will appear by comparing them together for the great consolation of the Believer is upon solide grounds to conclude an unchangeable interest in God But the latter and not the former will yeeld this For this is solide and comfortable reasoning These that are redeemed are made Kings and Priests to God and shall reign with Him c. because there is an indissoluble and peremptory connexion between these But may one assume I am redeemed Therefore c. If this assumption be questioned to wit whether I be redeemed or not because Redemption is not universal Then it may thus proceed All these that are Spiritually Kings and Priests and being made subject to Christ are freed from the dominion of their corruption and admitted with boldnesse to offer themselves and their service to God by Christ Jesus c. these are redeemed and shall certainly obtain Salvation But the conscience upon self-examination where there is ground for it may assume It is so with me Therefore I am redeemed and shall obtain Salvation c. This is a comfortable and solid conclusion and cannot fail where the promises are well grounded because of the necessary connexion that is between Redemption Justification Sanctification and Salvation So that one of them being evidenced doth infer all and Spiritually to reign in some measure over the world and a body of death and Spiritually to perform worship unto God c. being infallible evidences of Sanctification and fruits of this Redemption they give good ground for a conscience to make application of the former generall truth whereas on the contrary if we will loose this connexion and say that all are redeemed or Christ hath died for them and yet few will be saved It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion Although I be redeemed yet I may perish because many for whom Christ hath died are never actually freed from the wrath of God and thereby the soul should be still left in a comfortlesse condition which is most unlike the nature of this Redemption which Christ hath purchased and most disagreeable to the consolation which is allowed to the redeemed by God and wherein they comfort themselves in this Song We conclude then that it is more comfortable to a Believer to reason from this Universal all that are redeemed and are Kings and Priests unto God shall be saved where the consequent and antecedent are of equal extent than to say all are redeemed and yet few shall or none may be saved And this being the way of the Lord it cannot but be most comfortable to His People and it is a vain thing for man to imagine by his carnall reasonings to mould a more comfortable Doctrine for though at first it look more plausible-like to flesh to say that all are redeemed than to say but some yet indeed it doth not prove so for even upon supposition that that ground were laid no man could gather any solid consolation therefrom but upon condition of his receiving of Christ and resting upon Him by Faith Now Faith in Christ being supponed this ground few are redeemed but all these who are redeemed shall be saved doth yeeld more solid consolation than the former because it carrieth with it a certainty of Salvation to such whereas the other ground pretending to bear forth a possibility of Salvation to all or a salvability doth indeed make it certain to none If any shall say that this is true indeed upon supposition that one be by Faith in Christ Then it cannot be denied but so to conclude is more comfortable but supposing one not to be a Believer Is it not then a comfortlesse Doctrine
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
Clergie-men their lamentation for their temporal losse and hazard also to wit both lucrum cessans and damnum emergens which two are the great grounds of lamentation among the men of the world He proceedeth ver 15. to the lamentation of the Ship-men and under-rowers of Peters Bark as they call it or inferiour Clergie-men and Sub-ministers of the Church of Rome who have their standing by this trade ver 17. and their lamentation is much more as having â— more sensible touch of their own misery in hers They cast dust on their heads possibly being more blinded than others and regrate the desolation of that City that had no equall in her pump and hath now no equal in her ruine yet so they lament as it appeareth what pincheth them most She made all that traded in ships rich ver 19. not simply all who traded in outward things but all her dependers in Abbacies and Convents Priests Jesuits and all inferiour orders and officers that were servants to this stately City in her merchandise and providing for her venting of her wares and carrying them through the world and bringing back returnes for the adorning of her again all in that Seâ— are made rich So the Merchants suit with the wares the Ship-men and Sea must be suitable to both imploying a trade and traffick of Rome sinfull to her and inriching to her servants and merchants occupied in it These Ship-mens standing dependeth on Rome and her ruine is theirs for all of that sort live by her trade and that is the change of her Merchants from which it is clear that that Sea is not literally to be taken here but so as serveth to this Antichristian trade and end of merchandizing in the forms laws and Ecclesiastick state of that Whore and her Clergie who are most usefull in that imployment and made up by it The Orders are the ships and men that trade The Sea is the spirituality under which notion they trade Hence also we may see what trade inricheth Rome most to wit of souls and what holdeth on its Merchants to wit self interest it giveth them such a being as they have in worldly esteem and grandour and what wonder it be sad to them to part with such a trade The third part of the Angels denounciation followeth vers 20. setting out the greatnesse and fulnesse of this ruine by the great ground of joy it should give and justly give to all Gods people formerly oppressed by her The words are by an Apostrophe spoken to others than these he was speaking to in the words before By Heavens Apostles and Prophets may figuratively be understood the great glory God shall have out of Romes destruction so that it shall affect heaven and be ground to them of joy or rather by heaven is meaned the Church so they come in as obeying this Chap. 19. and they sing And by Apostles and Prophets is understood their successors who are to be in the Church unto the end The reason why they should joy is because in this judgement God hath had respect to them to vindicate them and to liberate them and is to take vengeance on her for them If it be asked how she to wit Rome antichristian was guilty of the bloud of the Prophets and Apostles vers 20. and all Saints vers 24 Or 2. How they are to rejoyce at her destruction Answ. 1. She is guilty of the Apostles bloud as of the Prophets bloud though she never actually shed the bloud of any of them in these three 1. because there is but one body and who wrongeth any of the members on that common account as such he wrongeth the head and all the rest for they have one cause 2. Because they who wrong one they virtually wrong all and their malice would reach to all if they had them as Matth. 23.31 ye are the children of them that killed the prophets for ye shall slay me and would have done so to them if ye had had them 3. They are accessory in serving themselves heirs to the judgements of all persecuters who have all one lot and who come last in come in on the same score with the former so is the generation that Christ lived in guilty of all the bloud was shed from Abel's time Matth. 23. unto that For answer to the second they rejoyce not carnally or selfishly But 1. for that they see the glory of Gods justice manifested 2. That they and especially the truth they suffered for and the threatnings they had pronounced in his name do appear now to be vindicated and ratified and God owneth them which for a long time was not believed in the world Thus he hath judged your judgment that is there was still a controversie between them and Babylon God cometh and now decideth for them and declareth it was truth they suffered for and not errour 3. That by this mean way is made to the spreading of Christs Kingdom the snare is removed from many a poor soul. This is joyfull to them and upon this account they formerly prayed for it and this addeth to their joy when God now heareth them and maketh it appear He heareth them The last part of the Chapter followeth from ver 21. by the second Angel who by word and sign confirmeth this finall and utter destruction of Rome The sign goeth first the word next and the cause of it is set down in the close The sign is a mighty Angels taking up a great stone like a milstone and casting it in the sea So that as this heavy stone which is thrown down by a mighty Angel to the bottom of the sea cannot but suddainly fall and not arise so sure shall this fall of Babylon or Romes destruction be and that with violence and she shall no more be found This is the Angels exposition vers 21. as taken from Ier. 51.63 64. and spoken of old Babylon He proceedeth to amplifie this desolation ver 22 23. out of Ier. 25.10 11. where the sad desolation of Iudah is prophesied in these almost the same tearms 1. There shall be no more chearfulnesse and mirth there 2. No tradsmen-usefull for mans life there 3. No milstone or provision meet for entertaining mans life there 4. No light of a candle or what is comfortable but absolute darknesse there 5. No marrying or chearfull solemnity of that kind without out which there can be no continuing city These particulars are instanced according to the manner of the Prophets to set out desolation and its continuing in the highest degree The causes follow and they are three great ones the first is vers 23. for thy merchants were the great men of the earth whereby it is clear 1. These are not common traders but such as become by this trade to be and are accounted great men on the earth though not in heaven 2. That it must be something sinfull and peculiarly sinfull to Rome which is not to be found elsewhere it being given here as the
it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Alleluja for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready THe scope of this Chapter is more fully to explain the events of the sixth vial Chap. 16. which was more abruptly left there without shewing the event of that battell of Armageddon which is supplied here That it doth belong to the sixth vial beside what was said Chap. 16. doth appear from these things 1. That this is subjoyned to the exposition of the fifth vial Chap. 18. and includeth other events not on the seat of the beast but on the beast himself who surviveth his seat and it s placed before the exposition of the seventh vial the object whereof is not the beast as in this Chapter and his adherents only but Satans kingdom indefinitly who is taken Chap. 20. and casten into the lake where the beast and false prophet are before him as being cast in there by this sixth vial This then belonging to an event after the fifth and before the seventh it must be applyed to the sixth by which and under which the beast must end before the seventh come as his throne did by the fifth 2. It is clear that the event of this battel described here is the event of the same battel whereof the preparation is set down Chap. 16. under the sixth vial It must therefore belong to it for all these vials bring judgment on the beast and if this event belong not to the sixth vial but the preparation only which was Chap. 16. then it cannot bring a plague on him for the plague consisteth not in preparation to the battell but in the crosse event of it to him which this Chapter setteth down and mentioneth nothing of his preparing for it because that was done Chap. 16. but proceedeth to the event which was suspended there in its discovery That sixth vial contained two notable effects one shewing the increase of the Church and a notable accession to her the second shewing the rage of Antichrist at that answerable to which this nineteenth Chapter hath two parts 1. Of exulting at these glad tydings unto ver 10. 2. Of the Beasts overthrow and his helpers from ver 11. to the end That which is casten-in ver 10. is not propheticall but the record of a particular of Iohn's carriage and the Angel's whereby way is made from one part of the explication to the other The Song hath three parts The first is more general respecting the former deliverance ver 1 2 3 and 4. The second is more particular respecting as the ground of it the present state of the Church and a more special way of Christs reigning in her from ver 5. to ver 8. Thirdly This ground of joy is more fully explained and confirmed ver 8 9. The first part expresseth the Churches rejoycing over Romes destruction and a speciall invitation they give to the Jews to praise God with them answerable to that invitation Isa. 2.5 The second sheweth what welcome they shall give them when they shall come in so both do look some way to the Jews calling as was shown Chap. 16. and is so to be applyed The Gentiles now taking occasion when this stumbling-block of Popery is taken out of the way to stir up and provoke the Jews to joyn with them This agreeth well to the time of the Jews calling which must be before the end 2. It agreeth well to these prophesies Isa. 2.5 and Mic. 4.3 4 5. and Isa. 24. where such exhortations are foretold 3. It suiteth well with these phrases here of Alleluja in hebrew because it 's spoken to them which in former songs is not used 4. That these made ready are the Lambs wife as having a former interest in Him and that peculiarly He reigneth now when they come in as Isa. 24. ver 23. All which could not be well said without them The first Song hath two parts 1. Of many in heaven as it were more promiscuously 2. Of the Elders and Beasts more orderly ver 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations By the second is understood the solemn acknowledging of God and giving of Him praise in the Congregation By these in Heaven we understand these who ver 5. are called All that fear God small and great which taketh-in especially these who are so accounted here on earth in the militant Church which is often called Heaven it will be no error to take it properly also there being joy at the conversion of one much more at such an accession as this Their joy is in a vision in Heaven set out to Iohn here The second circumstance is the time of this joy After these things implying not only the order of Iohns seeing but the order of succeeding to wit after Romes destruction and the lamentation of her friends this Song ariseth If any ask Why this Song is after their lamentation These two reasons may be given 1. â—piritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world the one is sooner sensible of this than the other of that 2. Because this joy hath not only respect to Babylons ruin in it self but to the events of the Churches enlargement that was to follow the removing of that stumbling-block out of the way therefore it is reserved to begin the event of the sixth vial The Song of the Saints or Church in general is 1. generally propounded ver 1. 2. The grounds of the joy laid down ver 2. and confirmed ver 3. The first word is Alleluja and it is an Hebrew word of Hallel and Iab and is on the matter that same with praise God ver 5. for so they answer Halleluja It is often the beginning and close of many Psalms it is not used out of any superstitious account of syllables or letters in this word as if they were more holy than others but that their multiplying of Hebrew words and praises in them or exhortations to praise may now suit with the present scope which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews and there can be no other reason why it is so often repeated here being in no other place mentioned where Songs are used and yet some peculiar reason thereof may warrantably he enquired after More particularly the praise is expressed in four words rendring unto God Salvation glory c. which were before Chap. 5. spoken of In a word it is the praise of all those be to Him who alone deserveth it The grounds of all this praise are ver 2. In general His Iudgments are true that is His threatnings are fulfilled or what is threatned cometh