God of power and strength that shall be set upon them And when will it be but in that day when the new Jerusalem comes down from God out of heaven Rev. 21.2 Then the weakest Saint shall be as David and the house of David as Elohim Zach. 12. 2. The second name that is put upon them is that of the new Jerusalem coming down from heaven They shall not only visibly appear to have God's name and nature upon them but they shall also visibly appear to be citizens of that new Jerusalem that comes down from God and if it comes down from God and from heaven then surely it is meant of an estate here on earth and not in the supernal heavens as many dream of concerning this place and that of Rev. 21.2 That Jerusalem which is above and is celestial that abides and is fixed and shall not descend nor come down but this Jerusalem is to come down and to be with men Rev. 21.3 and God will dwell with them it were bâ—t a superfluous promise for God to tell the blessed in heaven he would dwell with them there that was beyond all doubt and therefore it must be here meant That the Tabernacle of God is with men when Christ comes before the last day to the great restauration of his church on earth And this new city and church-state is called by Christ The City of my God because God is the builder of it and it is said to come down from heaven and from God because the rise and dignity thereof shall be so great and wonderful that all shall acknowledge the power of God in the erecting thereof and that his hand did wholly rear it for God will have all the glory of it 3. Christ will write his own new Name upon them and what is that but that name mentioned in Rev. 19.16 King of kings and Lord of lords and this corresponds with that name in Phil. 2.9 which God had given Christ which is above every name at which name every knee should bow of things in heaven things in earth and things under the earth and in Heb. 2.8 Thou hast put all things in subjection under his feet But now we see not yet all things put under him Surely Christ as yet had never this new name put upon him though he is exalted above the heavens into glory But we see not yet all things put in subjection under his feet nor yet every knee on earth to bow unto him or to worship him five parts in six of the world being Pagans or Mahometans that do not so much as take notice of him therefore sure not bow unto him and among professed christians how few do sincerely bow unto him all the godly know Neither as yet hath that new name of Kâ—ng of Kings and Lord of lords been put upon him as Mediator and God-man I grant that by vertue of his death and mediation all Kings in the world reigne and decree justice and as God he is the supreme Lord and King of kings But this is not all he must as Man be King of kings and Lord of lords and he must rule and reigne in another mode and posture then ever hitherto he hath done We have known him hitherto only as a Lamb and as a man of sorrows ruling by his spiritual Laws and Ordinances in and over his Saints only but we shall know him yet again with another new name written on him that no man knew but himself with his head crowned with many crowns and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron Rev. 19.12.15 The Nimrods of the world have hitherto reigned and trodden under-foot the holy city of God and Christ hath been hitherto King of the Jews in Title only when Christ came first in the flesh he was only King of the Jews in jure in right and in God's purpose and decrees but never in possession and in esse Christ in his first coming was as an heir under years in the form of a servant though Lord of all which will be compleatly manifested at the accomplishment of his full age at his second coming he was promised and prophesied to be King of the Jews and so acknowledged not only by the three Wise men that offered to him in his swadling clouts Gold Myrrhe and Frankincense but by himself also and by that inscription on his cross though ironically set thereon by Pilate and the Jews yet by divine ordination it was written Jesus of Nazareth King of the Iews And this Kingly power of his shall one day be manifested when he will arise and take the iron Scepter of power and force in his hand to destroy all his enemies and opposers of his kingdom He then will make it appearâ— that he was he that was born King of the Jews and then will become King of Kings and Lord of lords And this new name of his he will write upon his faithful followers As he shall reigne and triumph over all the powers of the world so they shall be compartners and sharers with him in the honour and glory of this Kingdom they shall be taken into the fellowship of this glory and shall sit with him on his Throne as Kings judging the nations of the world Rev. 3.21 From the words Note Observ That God will make his Church most glorious and triumphant here on earth before the end of all He will put his own name upon her she shall be God-like in power strength and glory she shall have the name of the new Ierusalem that cometh down from God written on her that for her strength and glory is described in Rev. 21. To have her walls and gates strong and high and of precious stones built on the foundation of the twelve Apostles and the new name of Christ set upon ber As Christ shall be then King of kings so she shall be the Queen-city of the world Rome or Babylon shall be no longer the Empress of the Universe she shall lye in dust and ashes and become the habitation of Owls and Satyrs whiles this new Ierusalem or new church-state shall become the great city of the living God wherein his glory and light shall more eminently appear then in any other Society ever hitherto in the world All other Monarchies were but partial in respect of this Nebuchadnezzar's and the Persians reached but part of Asia Alexander's but a little further then theirs The Roman Caesars though farther in the West then the former yet not so extensive in the East as theirs The Spanish Mahometan Turkish Persian Tartarian and the rest of the Monarchies that are now a foot in the world the several branches heads or horns of the latter former Roman Beast are but small in respect of this universal Monarchy the church shall enjoy before the end of the world here on earth This mountain shall be set on the top of all other
to any and after follows a complaint of want of will to holy performances it is a good signe that there is a good will unto it or else there would not be a complaint which is only for a greater measure not for a total want of will unto it Thirly and lastly Understand that Christ often exhibits his commands of faith and repentance even to the reprobate themselves to manifest unto them their duty the due performance whereof they have in their original first parent lost and forfeited and God is not obliged to restore it seeing the vindication of Gods justice is as dear unto him as his mercy and therefore when Christ in his Ministery bids such persons to believe and repent they never complain of want of wills unto the work but rather add sin unto sin in a more obdurate unbelief But to proceed Or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent As if Christ had said unto the church of Ephesus if thou wilt not return unto me and unto thy first love by this gracious warning I have given thee be sure I will come in judgment against thee and that shortly and though my appearance as yet unto thee whiles there is hopes of thy recovery be in the likeness of the Son of man one of thy own nature and compassionate towards thee yet know if thou wilt not repent and do thy first works of love zeal and charity I shall forthwith come in another like resemblance having mine eyes as a flame of fire and a two-edg'd sword proceeding from my mouth and destroy thee and thy church-state and that quickly unless thou speedily amend thy faults Observ Hence Note That a speedy repentance is the only means to avert the judgements of God from falling upon a church or people Ahab's repentance though it was but hypocritical and unsound yet stayed God in executing his judgements on him The repentance of David and Solomon for their Adultery and Idolatry stayed God's hand against them and many others of the Kings of Israel experienced the goodness of God in this particular and by reason of their sincere endeavours of returning unto God by demolishing their abominations and idolatries God promised them he would not bring the evil in their days which he had denounced against his Idolatrous people the Jews but should be gathered in peace unto their fathers The Ninivites upon their repentance in sackcloth and ashes on Jonas preaching had a longer date set to their political state and City and this repentance too ought to be speedy for who knows how long God will suffer though long often he does before he sends forth the unevitable decree of execution As God is merciful slow to anger slow to wrath yet know that God is also just and that one attribute is as dear unto him as another the duty we see is presently required and we know not though God defers the execution whether he will give us hearts again unto the work after we have once slighted his gracious calls and invitations thereunto It was an old Proverb Sero sapiunt Phryges which may be our lot if we defer too long and we know that to be true that sera penitentia raro vera and consider how it was too late for Jerusalem to howl and cry after she had slighted the many gracious invitations of our Saviour unto repentance who would have gathered her as a hen gathers her chickens under her wing When Titus the Roman General had cast a Trench against her walls and bolted up her gates by the siege of a potent Army Christ tells the church of Ephesus and the rest of those Sister Asian churches if they do not repent he will come quickly in judgements against them as indeed he did in few ages after by the incursions of barbarous Nations and quite removed their churches from amongst them Quere But is not this a Legal teaching to denounce wrath and judgements on non-amendment or for want of repentance I answer Such as object thus are much mistaken for repentance is not strictly a Legal duty but a duty Evangelical and of grace for the Law admits of no repentance for it saith The soul that sinneth shall die It is the Gospel of grace alone that saith Repent and live that is Return from thy wicked ways and accept of Christ as thy Lord Saviour and Teacher and thou shalt be saved The Law is inexorable and exacts the whole satisfaction as the penalty of the breach thereof which was fully laid on Christ and satisfied by him It is grace alone that accepts the will for the deed and admits of repentance in the sinner whiles the Surety hath compleatly satisfied the justice and rigour of the offended Law Secondly What God hath sanctified no man should call unholy for hath not Christ commanded this duty of repentance very abundantly in the Gospel and very often to be interpreted for faith it self and shall we count it Legal Repent and be baptized for the remission of sins Acts 2.38 Repent or ye shall all likewise perish c. But I confess there is no little difference between Repentance under the Gospel administration and the old Testament administration under the one the doctrine thereof is more clearly taught upon more evident terms of grace In the other more darker and on more sensitive and carnal grounds As Christ under the Law was vailed under clouds and typical ordinances but under the Gospel more clearly preached unto all so his doctrines of grace faith and repentance were not by far so radiant before the days of his manifestation in the flesh as after so the difference lies in the degrees of clearness not of the verity and truth of the doctrine Quere 2. But again some may query Is not this to joyn Repentance unto Christ in some causality unto salvation and to set them both as it were in a joynt commission though somwhat subordinately unto that great end Indeed this is a question worthy the clearing which many unskilful ignorantly handle not knowing how to divide the Word of God aright do miserably stumble in it Understand for clearing of this in the order of causes God's free love is the first moving and predeterminating cause unto life and salvation Christ next is the alone procuring and meritorious cause and as Christ hath purchased the Elect unto himself by his death and merit so as a King or a Soveraigne Legislator he sets up a Royal Law for his Redeemed people to walk by to wit that of Repentance towards God and Faith unto Jesus Christ Now he sets not Faith nor Repentance in any causality with himself in this great work of life and salvation this is only but a principal part of his revealed Will and Law that he will have his redeemed ones to walk in he doth not require those graces in them as co-operating or efficient causes unto life or justification nor as conditions properly
cap. 18. The Beast and false Prophet joynt companions in evil the one upholding and confirming the other the one by an unrighteous and tyrannical Sword the other by false doctrines and miracles till at last both are caught by Christ and his Armies and cast into the lake of fire and brimstone Rev. 19.20 And if common tribulations were not enough for false teachers and their folowers Christ will cast them into a bed wherein they shall roul themselves in grief cover themselvs in grief and with great tribulation and if all this will not do to bring them to repentance for their wicked deeds and practises Christ hath another bed to cast them into a bed of death and destruction in the next verse And I will kill her children with death except they repent of their deeds Repentance is the only remedy against divine judgments turning from sin and turning to God will turn God's wrath from us and his love towards us See more hereon about repentance ver 5. and 16 of this cap. Vers 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reines and hearts and I will give unto every one of you according to your works As the true church of Christ hath her children begotten and fostered up by the immortal seed of the word so false Teachers and Heretiques have their children also begotten by the spirit of deceit and falshood and nourished by errors and wickedness So this false Nicolaitish Prophetess had her children followers of her Fornication and Idolatry In the former verse we read of her Adulteries that doth commit fornication with her and promote her doctrines of Idolatries equally with her self and that Christ would cast them together into great tribulation except they repent and here we find their Issue children of the same cursed stock which Christ will aso shew no mercy to but kill her children with death that is will sweep them away in judgment not only with a violent and precipitant deatnh â—ut will also slay them with a death eternal Hence Note Observ 1. That children that tread in the steps of their wicked parents are envolved under the same judgments with themselves If we be partakers of our Father's sins it is just that we should be partakers of their punishments If we follow the steps of our faithful parents we shall have the same reward with them of our faithfulness in the latter day God giveth to every one according to his works the child shall not dye for the sin of his parent nor shall the child be saved for the faith or obedience of his parent For the Soul that sinneth shall dye And he that believeth shall be saved But as for the little ones that are uncapable of actual sin or faith their salvation or damnation is according to his will that sheweth mercy on whom he will and whom he will he hardens Rom. 9. Quest. But if it be demanded How will it stand with the justice of God to cut off little children which are innocent nor ever yet done good or evil together in judgment with their parents Answ Little children that had never committed actual sin even babes new born or in the womb doubtless perished in the floud and many in Sodome and yet without impeachment of or derogation to divine Justice First God can do it out of Soveraignty and absolute dominion which he hath over his creatures He is the Potter he that made the Vessel can break it he that gave life to babes can take it away and who can say why dost thou this Secondly all Infants are defiled with original sin and as the wages of sin is death so God can justly inflict death on them both temporal and eternal as the due wages thereof together with their parents Thirdly Little children are part of their parents substance and family and God may justly punish the living parent in his child by death as well as any others of his stock and substance as by a temporal punishment Fourthly Though God may often sweep away in his temporal judgments many little innocent children as by the Sword Famine c. and yet they not perish eternally for violent or sudden death is no Argument of God's hatred to them for many precious souls expire by a more terrible and violent death then that of the Sword Pestilence or Famine Fifthly and lastly For the comfort and the better support of the hopes of faithful parents for the well being of their little innocent dying infants whether they are taken off by God either by an ordinary death or in a common judgment let them understand for their comfort that God hath made an everlasting covenant of grace and salvation with Christ for all his Elect ones Gal. 3.16 Isa 53.11 12. and though the Infants of believers die before they can receive the promise of the Spirit by faith yet the chosen ones in Christ are secure by virtue of God's eternal love towards them in Christ being chosen in him from all eternity Ephes 1.14 and let me with reverence speak it Christ may as soon perish as one of them he being the head they the members making up one mystical church Had God ever cloathed himself with flesh in the person of the Son had it not been to lay down a sufficient price and ransom to divine Justice for all his ever beloved chosen ones And where there is such a predeterminating love as God's is towards his Elect and such an inestimable and compleat price paid for them as Christ's death is how can any such possibly perish without violation and impeachment both of divine Love and divine Justice This is a surer ground of the salvation of some dying Infants of believing parents then that that some Arminianising persons of these days do make to wit the parents faith the condition of the Infant 's salvation Dying Infants with those of that perswasion I leave these few following considerations First They should do well in the first place to produce that grant which they pretend to be in the Gospel covenant that the parents faith is the condition of their Infants salvation dying so but this will be done ad Graecas Calendas it savors too much of works of Supererrogation and Popery to be true Secondly If some dying Infants of believing parents are saved on the condition of their parents faith then all are so saved that dyes so before they have forfeited their condition by their own actual transgressions and if all of them are saved dying so then happier would faithful parents be to see all their children dy whilst Infants and innocent for then they should be sure of their salvation then to see them live for some of them must become reprobate and wicked for few godly parents have ever had all godly children Abraham had Ishmael as well as Isaac Isaac had an Esau as well as a Jacob Jacob had a Reuben Simeon and Levi. brethren
such helps Jo. 2.25 The Divel knows but some of our thoughts at some times but God knows all our thoughts and secretest immaginations of our hearts and that cotinually And this is the reason because he is the alone Judge of the world therefore he must know all secrets else how can he righteously reward every one according to his works Eccles 12.14 Rom. 2.6 Observ 2. God in his distributive justice deals with all persons according to the equity of their works He who is Justice in the abstract will give unto every one what is his God will give good things unto good men and evil things unto evil men And that the certain rule and measure of this discriminating judgment will be in the last day according to our works Object But will it not hence follow That we may merrit by our works Answ It is not here said that God will reward us for our works but according to our works and so in Rom. 2.6 Works do not merrit at the hand of God Rom. 4.2 then we should have whereof to glory but not before God 1. Because the best are imperfect in respect of the most perfect Law of God requiring perfection in every punctillio and circumstance thereof 2. Our works being in themselvs imperfect and finite cannot merit before an infinite perfection as God is 3. Works cannot merit because they are not our own primarily but of God's efficiency 4. Because men do them as their obliged duties unto God their Creator but God is debitor unto none 5. There is no proportion between works and the reward the one being finite the other infinite both in time and measure yet howsoever though good works cannot be an even rule of merit with God as they are with men yet they are a manifest rule or measure of equitie For it is very equitable that it go well or ill with us as we have done either good or evil and so every one shall be rewarded according to his works Object But evil-works merit eternal death as their proper hire and why not good works merit Heaven as his due reward and wages Answ True The wages of sin is death but the gift of God is eternal life The one is of our selves most perfect and therefore deserves its wages and reward but the other is a free gift of the grace of God in respect our best and most perfect works are imperfect in his sight Vers 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you no other burden Vers 25. But that which ye have already hold fast till I come Though God is a God of Justice and Judgments against Jezabel her Adulteries and their children their false doctrines and practises yet as unto those of Thyatira that had not embraced those wicked ways God is a God of grace and mercy unto them for he tells them But unto you I say that is even to the rest of them that are at Thyatira so many of you as have not embraced this divelish doctrine and have not approved those depths of Satan as they speak that is those misteries those high and profound speculations which are no better then Satan's own devices and stratagems Hence Note Observ 1. That Satan will have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his misteries his profound speculations in his false worship as well as God shall have in his true worship The Devil will be God's Ape and as God has his wisdom his depths his heights and misterious doctrines so the Divel will have his profound speculations for his Disciples also if God will have true Prophets and Prophetesses the Divel will have his Balaamites Nicolaitans and Jezabels and those shall have their misterious doctrines as the Gnosticks of old who did walk in the way of high speculations and notions hardly intelligible to any sober christian somewhat like the Necromantick conjurations of the old Romish Priests or the sublevated alegorizing Familists and Quakers of these days who when they think they speak with most understanding when they are least understood either by themselves or others I will put upon you no other burden but that which ye have already Burden in the Prophetical writings of the Old Testament is taken for the doctrine of God's Judgments against his enemies Isa 13.1.15.1.17.1.19.1 and in the Gospel it is taken for the doctrine of any person as in Mat. 23.4 it is said That the Pharisees laid burthens on other mens shoulders that they themselves would not touch with one finger that is their strict and severe doctrines and mandates to which they would have others bound unto but would keep themselves at large in Mat. 11.30 Christ's doctrine is called his yoke and his burden his yoak is easie and his burden light And this is that burden that Christ will lay on the Thyatirans and no more but this to wit Christ's true and Apostolique doctrine which they had formerly received from John and other of Christ's Embassadors Hence Note Observ The Churches of Christ are to receive no other burdens or doctrines then what they have already received from Christ Christ himself will add no further burden then his first doctrine of truth delivered by himself and his Apostles But by what authority do over-presumptuous men under pretence of Catholique and Apostolique Traditions add unto the christian Religion which is pure and simple many of their own vain superstitious ceremonies and inventions against which Christ hath declared both here and in Mar 7. and Luk. 11. and other places Surely one day it may be asked of them Who required these things at your hands To walk by God's manifest and plain commands is a sure path and leadeth unto eternal life but to make superstructures of our own or kindle sparks of our own fire and warm our selves thereat at least notwithstanding those we may ly down in sorrrow What burdens did the late Prelatical party lay on the consciences of the godly which they never had received from Christ or his Apostles and therefore they were truly burdens unto them and very grievous to bear but Christ's burden is easie and his yoke is sweet Mat. 11.30 Every thing of Christ is pleasant unto the enlightned soul though his yoke be heavy unto flesh and blood yet it is nothing irksom but rather sweet as hony to the regenerate and spiritual christian Observ 2. That true Christian Doctrine is a burden or yoke He that takes up a burden must go through with it and tugg under it and pass through all difficulties or else he may loose his reward It is not a burden or yoke taken up by our selves for of our selvs we would not willingly come under it it is tedious to flesh and blood and therefore Christ is said to put it on us he makes us first willing by his spirit of grace and then we are ready to yeild our
unto its operations and offices I can but judge them very immorigerous unto the sweet and easy yoak of Christ that will not endure a Pastor an Angel a Minister over them to precede in all official duties unto the flock of Christ It is unto such that the Holy Ghost hath committed the oversight of the flock and therefore all are to submit unto them as unto the Lord For though I should grant many things unto the members in common with their Officers yet not to be Officers or Pastors in common with them for there are none such as Pastors of Pastors in the Gospel of Christ but Pastors of the flock of Christ And therefore as I could never brook a lawless community or leveling in the churches of Christ all to be Rulers and Teachers and none to be taught and ruled so neither would it comport with truth according to my judgment to admit of Pastors over Pastors or one Presbitery over another no farther then prudence will lead unto but not of Divine right and equity It is evident these seven Asian churches and all the other the Primitive Apostolical ones were Pastoral Episcopal Independent ones I think it no Paradox to assert that an Episcopal church may be Independent for I take such a one to be of Divine right indeed whilst the Prelatical Episcopal church hath lost its jure divino by exalting it self beyond Christ's bounds and taking too much upon it Observ 2. That the pure undefiled Saints of Christ are persons of high esteem and account with God They are men of Name and Quality God takes notice of them as men of most excellent and eminent spirits all the rest of Sardis besides them are but such that had the name that they were living but are dead Those are they that shall walk with Christ in white for they are worthy All the rest of the world are not of the same valew with these in the sight of God for they are those for whom the world was made yea God reproves Kings for their sakes saying Touch not mine Anointed Psal 105.15 They are God's Jewels his Precious ones which he makes up in safty and secâ—rity When all the world is on fire and combustion besides they are in a Land of Goshen of light peace and comfort Mal. 3.17 And the great reason of this is in that they have the image and likness of God upon them and his spirit dwelling in them and every thing does love and highly esteem its like for likness is the root of love much more God's who is love it self will highly esteem and love his Saints being the workmanship of his own hands Even in Sardis thou hast a few Names Hence Note Observ 3. That in the most corrupted Church state Christ may have some chosen and precious Saints Sardis had but the name that show as living and was dead and yet in this nominal dead formal church God had a few Names there that were precious to him The church of God did never totally fail upon the earth nor never shall though the visibility thereof may fail yet the invisible church will never fail When all flesh had corrupted its ways and wickedness of man grown great and the earth filled with violence before the Floud Gen. 6.11 12. yet then was Noah undefiled and a faithful Preacher of righteousness yea he was just and perfect in his generation and walked with God In the corrupted church state in the days of Ahab when Jezebel cut off the Prophets of the Lord and set up Idolatries in the room of them true worship of God and the godly and righteous so vexed and wasted that Elijah the Prophet thought none but himself left in Israel Even then the Lord tells him there were seven thousand which had not bowed the knee to Baal 1 Kings 1.18 In the time when Christ came in the flesh which was in an exceeding bad and corrupted church state and in a time when the Jewish church was never more corrupt then when he came yet there was then a Joseph a Mary a Zachariah and Elizabeth a Simeon and Anna and some few others that truly feared God In the darkest and deepest night of Popery there were some faithfull witnesses unto the truth The Waldenses the Abigenses Pauperes Lugdunenses c. of whom some of the Popish Writers themselves testifie that they were upright in their carriages and believed aright concerning God only they blasphemed the church of Rome So there was a Huc a Jerome of Prague a Wickliff Berengarius Peter de Bruis Luther Oecolompadius Melancthon c. in a time and state bad enough So here in England when the church was exceeding corrupt under the Prelacy yet then appeared here a Cartwright Hooker Ames Parker Bolton Robinson Reynolds Aynsworth Baynes and many other pretious Saints and faithful Witnesses unto the truths of Christ Observ 4. God accepteth the pure and undefiled as worthy of eternal life at 5.8 Blessed are the pure in heart for they shall see God They are those that shall walk in white with Christ and inherit the Kingdom with him Quest But if it be demanded Doth not this assert a merit in workes or that purity in the life doth exact from God in the way of Justice some answerable compensation to it I answer first and assert That holiness or purity of heart is the descriptive quality of those that shall see God they and they only of Adult persons are accepted by God to that high priviledg Secondly I grant too that the eternal life of happiness is set forth and given as a prize as a reward as a crown to the conquering Saints so in this and the last chapter it is often promised unto such holy ones under such a notion of a crown and reward Thirdly but I utterly deny that it hath the least proportion to satisfie Divine Justice or merit the least in strict Justice from God towards eternal life 1. Because eternal life is the free gift of God and he giveth it to whom he pleaseth Joh 17.2 1 Joh. 5.11 2. Because Divine Justice requires exact obedience which saith that he that is guilty of the breach of one tittle of the Law is guilty of the transgression of the whole For the best Saints being so imperfect in their obedience that they come far short in obtaining any thing at the hands of God in strict Justice 3. Because our sanctification and holiness is the alone work of God's own grace and spirit and therefore improperly said to merit at his own hands A child may merit from his Father in Justice by his filial obedience the parent being under a natural Law of compensation as well as the child is under the law of obedience towards him But God our heavenly Father is tied up unto no such Laws being a free agent and giveth life to whom he pleaseth 4. And therefore Lastly Because man hath forfeited his first covenant of merit and life by righteousness in Adam and
that being made null God hath instituted a most gratious one wherein he hath freely given eternal life to all his chosen ones merited by the blood of his Son and received here in the first fruits thereof by faith and the sanctification of the spirit Object But here comes the Sophistical Iesuites and say 'T is true in rigor or Iustice we cannot merit at God's hands we cannot give him quid pro quo but in his favorable acceptance we may give him some satisfaction wherein there is a kind of imperfect proportion to divine justice and accepted by God in his goodness and mercy as good payment from us and if you will take it rather in their own words whome they designe and say there is either 1. Sat is factio Justiciae ex rigore Justiciae ad absolutam perfectam equalitatem quantitatis Or 2. Acceptationis facti ex gratia donante ad imperfectam aequalitatem proportionis ex condigno The first satisfaction they deny but the latter they grant and assert that our own works though imperfect in themselves to answer strict Iustice yet being now dyed in the blood of Christ becomes currant for good payment and Christ having merited to set a valew upon them now they are able to stand by themselves and merit upon their own account at the hands of God These are some of Belarmines's expressions I answer This distinction of satisfaction in strict Iustice and satisfaction in favorable acceptance is but vain and sophistical unto this Question I grant that our good works and holiness done out of faith are pleasing to God and accepted of him but where doth it appear that God accepts them as the least satisfaction to his Iustice in Scriptures God is not like man in humane satisfaction ready to take twenty Pounds for one hundred Pounds from his debtor where no more is to be had God will make no such complemental compositions with his debtors Divine Iustice will exact the utmost farthing either it will have full satisfaction of the sinner or of his surety either of our selves and upon our own persons or upon Christ for us And therefore it is vain to imagine such a facility or partiality in Divine Iustice as to be satisfied with a few poor unworthy raggs of our own imperfect righteousness No satisfactions will suit and comport with Divine Iustice but such as are by the same Iustice reputed sufficient such as are Christ's satisfactions and they only can do the work And therefore those pure undefiled names at Sardis are accounted worthy to walk with Christ in white not out of their own merits or the least satisfaction that they can render unto Divine Iustice but out of God's meer gratious acceptation and free love towards them They are worthy not out of Merit and Iustice but out of fitness aptness and excellency in comparison of others And so God accepts them as gratious lovely and worthy to be in his presence for ever and ever Vers 5. He that overcometh the same shall be clothed in white rayment and I will not blot his name out of the book of life but I will confess his name before my Father and before his Angels To the overcoming Saints in Sardis that shall escape the pollutions of the times there is promised a glorious white Vestment to represent the innocency of their bodies and the majesty of the glory they shall enjoy when Christ shall appear with whom they shall walk in white as in the former verse more fully Hence Note Observ The future blessed state of the Saints is not only a sinless innocent one but a most glorious one also This is manifested by their solemn investiture into that state being clothed in white rayment which doth typifie and represent as the Priests vestures of old both Innocency and Majesty and there is all reason for it for We are then made both Kings and Priests unto our God Rev. 5.10 and we shall reigne on earth And I will not blot out his name out of the book of life This is an other addition or further degree of blessedness to the conquering Saints The Spirit of God hath taken up this expression of the book of life and writing in this book and blotting out of it from the manner of men metaphorically borrowed from their practise and is very often used in the Scriptures as in that prayer of Moses Exod. 32.32 I pray thee raze me out of the book which thou hast written and according to that Imprecation of David Psalm 69.28 Let them be put out of the book of life and Rev. 22. â—9 If any man shall diminish of the words of the book of this Prophesie God shall take away his part out of the book of life add to these Psal 139.16 Dan. 12.12 Rev. 20.12 Mal. 3.15 Rev. 13.8 17.8 All which do signifie that God hath as it were a book of remembrance according to the practise of men wherein he writes and blots out that the things therein signified may be made plain and obvious to our understanding But by the way we must not be so gross to imagine that God hath a book for the help of his memory or that he writeth or blotteth out as men usually do God is no such corporeal Being to use such helps but it is to be understood metaphorically as abovesaid and per Anthropopathean according to his condescension to the capacities of men as when eyes face hearing hands c. are ascribed unto God He needs not books of writings for help of his knowledge or memory for all things past present and to come are in his fight But to understand the terms a little more distinctly know God hath a double book of life wherein he is said to write and blot out The one is that of his Decrees of his Election unto life the other is the book of the execution of those Decrees In the first book persons may be said to be written in it two ways either really or seemingly so unto others for the first they can never be expunged or blotted out of that book unless Divine Omniscience and Omnipotency should fail that is engaged for their support and perseverance which more fully hereafter shall be declared But the second sort that are but seemingly written in this book of life in the judgement of others may be said to be blotted out and cast-aways for in truth they were never really written in it So also in the other book of the execution of Gods decrees persons may be said to be written in that also two ways First really and in truth when God executeth his decree of Election by bringing and receiving his elect ones into the Gospel covenant by believing and so enrolls them in the number of his faithful ones church and family Secondly Others also may be said to be written in this book which are but only seeming and tiâ—ulary christians in respect they have taken up the profession of the faith and are added
then what Magistrates as such can take cognizance of 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5. and by those Laws in the Apostles and Primitive times were errors depressed and punished and not by the Laws of Magistrates there was no appealing unto Cesar for this work Object But some Erastianizing or rather sycophantizing Doctors of these days that are willing and ready to gratifie the Magistrate with a boon more then is justly due unto him comes and objects Is not the Magistrate subordinate as unto Christ as Mediator to make Laws for him and to rule next and immediate under him in his church Answ Indeed this objection was of some weight when by Act of Parliament Henry 8. was made Supreme Head of the church and whilst the sound thereof was continued down to his Successors even till ten years since in the constant publique prayers for a blessing on the chief Magistrate under the Title of the Supreme Head of the church next and immediate under Christ Then I say this objection was somwhat but now it is judged to savour of too much levity and ostentation Secondly But to answer more fully I grant that all Magistrates are subordinate unto Christ not only by the law of creation and gubernation by which as God he rules the whole Universe but also by the law of Redemption and his Mediatorship so by him Kings reigne and decree justice If Christ had not died there had been no King or Subject in the whole world There 's a common temporal salvation attain'd for all by the death of Christ all had so died if Christ had not died Many have benefit by the death of Christ this way in a temporal salvation which shall never taste the benefit of Christ's death savingly or eternally Christ is a Saviour of all but especially of those that believe So I say all Soveraign Authorities in the world have a being by vertue of Christ's death and Mediatorship and by vertue of that purchase are subordinate unto him holding their Kingdoms and Principalities as in chief from him for all power is given unto him as a reward of his sufferings and the travels of his soul both in heaven and in earth Matth. 28.18 In heaven over the Saints militant and tryumphant and in earth over all Powers and principalities thereof So that Christ hath at present a two-fold kingdom and people to govern and rule the one is of the world and the Nations thereof which now he governs and rules only providentially by placing Kings and Princes over them to rule and reigne next and immediate under him by laws which the Legislators conceive most conducing to the well-being of their States and Kingdoms and herein Christ's concurrence is no more but in common providence and preservation which he exercises equally towards all the works of his creation and redemption But he hath another Kingdom and people to rule and govern which are a spiritual people his church which were the main and principal purchase of his death Christ hath another eye a more distinguishing respect to those then to the others and therefore more especially he provides for them to reigne and rule over them with special and peculiar Laws suiting to their spiritual conditions not that Christ exempts them from the wholsome temporal laws of Magistrates but that he suits them laws and ordinances fit for his own body whereof he himself is Head influendo infundendo And for this spiritual body and oeconomy Christ hath his Laws his Ordinances and his subordinate Officers which are for the perfecting of the body till all come to the unity of the faith unto a perfect man unto the measure of the stature of the fulness of Christ Eph. 4.12 And amongst the whole catalogue of Christ's Officers we can find no mention of King Prince or Parliament that are ordained to such a work and therefore sure their work is another work then to make Laws for so spiritual a people as Christ's church is they are to hear no other voice but their masters nor to derogate so far from their spiritual Head Lord and Soveraign as to suffer any to reigne and rule over them in this spiritual oeconomy but him alone who hath his Laws his Ordinances his Officers to which they must obey and he substitutes none next and immediate under him in this his dispensatory Kingdom of Grace but his Vicar general the holy Spirit which doth virtuate all his holy Laws and Ordinances unto their ends And therefore such Powers of the world as go about as subordinate to Christ to make and impose Laws on the church of Christ should as soon attempt to give Laws and Ordinances to the Stars of heaven for though they are creatures of this world yet too high for their laws to reach so are the other Stars God's churches for they are from heaven and born from above neither are they of this world and therefore how vain and absurd it is for the Magistracy of this world to make laws and rules for them that have their conversation in heaven and live in another world they live in heaven and by heavenly laws they are governed their life is hid with God in Christ and Christ's Edicts they only hear and follow They live in a spiritual blessed state and nothing but spiritual Laws will they hearken to Their lot is fallen into an Utopia and none but Utopian laws shall be their rules But if they fall as men let the laws of men take hold upon them Though man cannot make Laws sutable to the Saints conditions yet it the Saints transgress the wholesom Ordinances of man they shall justly suffer as men and not as Saints for in things honest and indifferent the canon is universal Let every soul be subject to the higher Powers whether Saint or other Therefore give God his due and Cesar his Vers 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my Word and hast not denyed my Name Christ comes to a narration of the gracious works of the church of Philadelphia and first tolls what he hath done for her Behold I have set before thee an open door and no man can shut it As if Christ had said Behold I have given thee a fair opportunity and access to the knowledg of my Gospel and to preach the same to others and none shall be ever able to bereave or hide the same from thee any more for an open door is either put for the power of preaching the Gospel Col. 4.13 as the Apostle Paul would have the Colossians to pray earnestly to God for him That God would open a door of speech unto him Or secondly For a readiness of the reception of the Gospel as Paul in 1. Cor. 16.9 A great and effectual door is opened unto me and 2 Cor. 2.12 And this door is opened when mens hearts are opened as was Lidias ready to