Omnipotencie and Omnisciencie of the same and they are sent forth into all the earth which could not be if the Spirit were not infinite and Immense and so cannot be understood but of the holy Ghost Where by the way we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned who doth apply these seven spirits as representing the seven Deacons of the Church of Ierusalem These operations of the spirit are compared to Lamps because of the shining light that floweth therefrom to the Church they are Lamps of fire burning that is to point out that the saving operations of the Spirit have heat and a purifying efficacy with their light to warm the heart with love to God and to consume and eat up the drosse of corruption that is in the same therefore it is said of Christ Matth. 3.11 that He should Baptize with the holy Ghost and with fire which last word expresseth the nature and efficacy of the former They are called seven lamps or spirits because though there be but one and the self-same spirit yet there are diversities of gifts and differences of administrations and operations as it is 1 Cor. 12.4 5 c. of which we spoke Chap. 1. Lastly These lamps are said to be before the throne to shew that as Kings have their Thrones and Courts lightned with lamps and torches so the Lord hath His Church lightned by His Spirit and hath the operations thereof as it were so placed as thereby light may be given to His Church and Elders that are round about Him this is a speciall part of the Lords statelinesse and of the Churches Glory that His spirit is there and by Him it is Covenanted to His Church for their good unto the end of the world according as the word is Isai. 59.21 As for me this is my Covenant with them saith the Lord My spirit that is upon thee and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for â—ver The fourth thing marked as before this Throne is in the beginning of vers 6. And before the throne there was a sea of glasse like unto chrystall A sea is a great vessel for containing of water called a sea for the bignesse thereof as 1 King 7.23 it is said that Solomon made a molten sea for the use of the Sanctuary The end thereof was that therein the Priests might wash their sacrifices and also themselves in their approaching unto the Altar this was both for great use and ornament in that legall service and also was typicall of Jesus Christ by whom we and our sacrifices are accepted in our approaches to God By it here may not unfitly be understood the blood of Jesus Christ in its efficacy which doth really that in the Church which was but typically performed by that sea in Solomons Temple Certainly all circumstances will agree well to confirm this For 1. It agreeth well to the scope to shew the glory of God in the Church for it cannot be denied but this bloud is one of the speciall ornaments thereof hence Heb. 12.23 and 24. when we are said to come to the heavenly Jerusalem which doth there expresâ—e the Militant Church it is also added that we are to come to God the Judge of all c. to Jesus the Mediator of the new Covenant and that excellent Society is closed with this sweet expression and to the bloud of sprinkling c. which intimateth this to be a main comfortable part of the glory and furnitour to say so of the Gospel-church 2. Seing the gifts of the Spirit are mentioned immediately before in their sanctifying vertue it is not unsuitable that the justifying vertue of the bloud of the Lamb should be understood by this as joyned therewith for they go well together therefore Chap. 15.2 this sea is said to be mingled with fire which is to be understood of this fire of the spirit here placed with it 3. This will agree well with the reason why it is called the sea to wit to shew the fulnesse thereof and the greatnesse of the efficacy of the same 4. It is before the throne to shew that God hath provided that bloud to wash sinners that they may approach unto Him with boldnesse as may be gathered from Heb. 10.19 and withall that there is no approaching to Him but by the same Lastly It is said to be of glasse like unto chrystall which we conceive is not to expresse the britelnesse thereof for the mentioning of it to be like chrystall contributeth nothing to that But is to expresse its excellency and fitnesse to contain and preserve what is in it clean and pure in which respect it is of an excellency beyond that of Solomons which was but of brasse Yet it may also signifie how reverently and warrily it ought to be made use of left by proud presumption that bloud be trod under foot and despised which is so tenderly reserved as in a sea of glasse This interpretation we think is agreeable to the scope and also not inconsistent with that which is spoken Chap. 15. vers 2. of the Saints their standing on this sea after their victory over the beast which may well be understood to be their washing of their robes and making them white in the bloud of the Lamb as the expression is Chap. 7. vers 14. which also relateth to the same persons and in the same condition for there is no obtaining of victory over the beast by any noâ— yet a maintaining of the â—ame but by having footing upon Christ by Faith which will make the Saints indeed to sing as Victors and Conquerours over all which is confirmed by Chap. 12. vers 11. They overcame by the blood of the Lamb c. I know it is ordinarily applied to the world and its brittlenesse which hath a sense and application not un-usefull yet considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church and as a singular evidence of His Glory and considering that it is placed before the throne even in that same room which the seven spirits of God have as also considering that it must be conceived to be within the guard of Angels mentioned Chap. 5. vers 11. we conceive it cannot aggree to the world taken as distinguished from the Church especially considering that its being resembled to a sea of glasse and that not of common glasse but that which is as chrystall is not to aggrege the brittlenesse thereof but clearly to commend and set forth its excellency as being something of more than an ordinary value Beside this word sea in this place doth not look to these raging waters which are called sea as contradistinguished from the dry land the mistake whereof may be the ground of this usuall application But it expresseth a
thereof without descending to particular conceptions or notions concerning the Persons of the blessed Godhead this particularness is often that which both confuses the mind and disquiets the conscience and cannot but do so in those who would be at the looking upon God immediately here without making use of the expressions Titles Names c. whereby He hath manifested Himself to us and wherein we conceive it 's safest to rest and to bound all our curiositie within those for they must be the most solid notions of God which Himself hath caught Thus Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory by shewing him His goodness in the proclaming of His Attributes to him that are manifested in His Word thereby teaching men to conceive of God according as He hath revealed Himself in His Word in the plain and comprehensive Attributes that describe His Nature wherein Gods goodnesse is sufficiently holden forth to sinners which ought to be a sufficient manifestation of God to them here without diving immediatly into His Essence which could no otherways be manifested to Moses than by that proclamation 2. We would beware of forming Idea's representations or shapes of that One God and Three Persons in the heart or in the head these cannot but be derogatorie to Him being a liknesse to Him of our own up-setting in our hearts and cannot but diminish that Authority which the true God should have in our hearts We would remember therefore that He is purely Spirituall whom no eye hath seen nor can see and therefore all such imaginations are to be abandoned and abhorred 3. We would beware of dividing the Object of Worship or separating the Three blessed Persons in our worshipping of them even in our imagination as if when One is named we were not praying unto and worshipping both the other and as if the Son were an other God than the Father or Spirit c. But still this would be remembered that what ever Person be named He is God and that same One God with the other Two and therefore the Object of Worship is ever the same One God Father Son and Spirit that are but One God We Worship the Father the Son and the Spirit but we do not Worship the Father or the Son or the Spirit as if He who is not named were lesse worshipped than He who is named and seing the Son and holy Ghost are the same God with the Father the former ground being laid it 's all one thing what ever Person be named though in Scripture sometimes respect is had to their order of subsisting and operating and so the Father is only named sometimes to be the ground upon and by which we have accesse to God and so the Son only is named Now by what is said it doth also appear that the holy Ghost may be expresly prayed unto as the Father and the Son although it be not so usuall in Scripture because of the reasons formerly hinted at for this will follow He that is God may be invocated c. and where petitions do especially respect the increase of Grace which is the Work of the Spirit we will find Him expresly mentioned with the Father and Son as here ver 4. and 5. Grace be unto you c. And 2 Cor. 13.14 The communion of the holy Ghost is subjoyned as a distinct petition to the Love of the Father and Grace of the Son and these first two petitions being directed to the Father and the Son this third must be to the holy Ghost in like manner and therefore to plead against the Godhead of the holy Ghost upon this ground that he is not expresly prayed unto in Scripture is both inconsequent and false and the Apostl's taking the holy Ghost to be his witnesse Rom. 9. cannot be done without invocating of Him and the generall commands of glorifying God must infer so much supposing the Spirit to be God There is no weight therefore to be laid on that argument If it be objected against the necessity of believing this Doctrine of the Trinity or against the sinfulnesse of tolerating what opposeth the same That the light of nature doth not discover it and that the Godhead of the holy Ghost hath sometimes not so much as been heard of by Disciples as in Act. 19. Therefore c. To the first we answer That now nature being corrupted it can be no good rule to try what is truth concerning God by it it can hardly be denied if nature be considered as in Adam at the beginning but to him there was clearness in this mysterie there being express mention of the blessed Trinity in his creation as the word Let Vs make man according to Our Image doth import which is not for nought mentioned then more than formerly especially considering that excellent knowledge that Adam was furnished with which was a part of the Image of that One God who is Father Son and Spirit But not to insist in this we say secondly That if by nature as it is now corrupted what is tolerable or intolerable in the matters of Religion were to be tried then were the whole Doctrine of the Gospel and Redemption through the Mediator to be accounted no fundamental thing and consequently no Error destroying it were to be restrained because nature hath not discovered that That therefore must be an unsafe rule to walk by And indeed if a master of a family and father who yet as such is to say so a servant of nature is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station Can it be thought that a Magistrate who must count for his Authority over a people as a master must do for his over a family is lesse obliged thereunto For Christians are to be Christians in their stations as in their personal carriage and so to seek the prâ—moving of the Gospel and the restraining of what may maâ—â— it according to their station Thirdly we answer That even this may be drawn from the Morall Law of God wherein not only the true God is alone to be worshipped as in the first Command but also accordingly as he hath prescribed and revealed in His Word which is the sum of the second Command Now this being true that the Lord hath thus revealed Himself to be worshipped according to the Gospel it becomes no lesse necessary to Worship God in that manner than to Worship Him who is the true God and so iâ— by the first Command and according to the light of nature Magistrates should restrain and not suffer what is inconsistent with the worshipping of the One true and living God so is he by the second Command and that same light of nature obliged to restrain all manner of Doctrine and Worship that is inconsistent with what he
is ready to softer such divided conceptions we conceive it is safest not to alter the denomination of the Persons in the same Prayer especially where it is in the hearing of others who possibly may have such thoughts though we have none and I suppose this way is most ordinarly taken in Scripture For answering to the second to wit how the Mediator is the Object of Divine Worship we shall first distinguish this title Object then answer By Divines there is in this case a threefold Object acknowledged all agreeing to the Mediator in some respect 1. There is Objectum materiale or quod that is the Object or Person to whom Worship is given 2. There is Objectum formale or quo that is the account upon which it is given to that Person or Object 3. There is Objectum considerationis that is the consideration that the worshipper hath of that Object in worshipping of Him and is as a motive thereto or is as the learned Voetius calls it specificatio Objecti the specification of the Object whereby the heart of the worshipper by taking up the Object worshipped under such a consideration is warmed with love and thankfulnesse and strengthened in his confidence to Worship that Object Thus the relations that God took on Him to be the Redeemer of His people from Egypt and from the land of the North did give no new Object of Worship yet did they give some external denominations or specifications of that Object God to them the consideration whereof in their worshipping did much qualifie the Object to them so that with the more thankfulnesse and confidence they might approach to him and thus we distinguish between the Object worshipped and the consideration which may be had of Him in our Worship And this doth not make Him adorable simply and in Himself because He was so naturally but it is the ground upon which He is accessible to us who are sinners and enemies from which we may lay down a threefold distinction 1. Betwixt the material and formal Object of Worship 2. Betwixt the Object of the act of Worship and of our consideration in worshipping 3. Betwixt that which is the ground of Worship suppose Prayer Faith simply considered in it self and that which is the ground of our accesse considered in our selves to pray unto or believe in that Object To answer then the Question we say 1. That the Mediator is the Object of Divine Worship is fixedly to be acknowledged even the Man Christ is to be honoured with Divine Worship prayed unto c. as in Scripture is clear Thus the Mediator is the material Object of Divine Worship or the Objectum quod for we worship and invocate Him who is the Mediator and there is no question of this 2. Christ considered as Mediator and in the vertue of His mediation is the only ground upon which we have right to expect to be accepted in any part of our worship or to have prayers granted which we put up to God under what ever designation or title for so He is the Door and the Way Ioh. 10.9 and 14.6 and in this respect though He be not as such the formal Object of Divine Worship yet He is the foundation whereupon it is now built the Way by which it must be addressed to God and He is the High Priest Heb. 7.25 This was typified by the Temple Ark and High Priest under the Law for sinners have not accesse to God but by Him and this strengthens Faith to approach that God is manifested in our nature and that so we have by His suffering entry through the Vail to the Throne of Grace which formerly without respect to this was shut 3. Our Lord Jesus who is God in our worshipping of Him may be considered as Mediator and upon that ground the heart may be imboldened to approach unto God because He that is God is also Man and Mediator Thus we praise and pray to Him that died and considering Him as once dead in our uptaking of Him yet so as it is because He is God for had it been possible that the Mediator could not have been God there had not been ground for giving of this Worship unto Him yet this consideration warms the heart with love to Him and gives confidence and chearfulnesse in praying to Him or praising of Him as in this same place and afterward cap. 5. because seing we have a Man to do with who hath so experimentally felt sinlesse infirmities of purpose to be the ground of a sympathie with His Members and seing He hath still humane affections by having a glorified body still united in One Person with His Divine Nature which wants not humane feeling though in an inconceivable manner and seing also that that is given in the Word as an encouragement for us to step forward to expect grace and help in the time of need Heb. 2.18 and 4.15 16. and that even from Him there is no question but by the actual considering of this a soul may and ought to strengthen it self in its approaching unto God 4. Yet this Divine Worship is given to Him as He is God and because He is God and so Christ-God is the Objectum formale or quo of this Divine Worship because it is the Godhead that is the alone formal Object of Divine Worship as is said and Christ only as God hath these essential Attributes of Omniscience Supream Majestie Adorabilitie c. which are requisite for the Object of Divine Worship And therefore in this place although He be set out in what is peculiar to Him as Mediator yet His being reckoned with the other Two blessed Persons doth prove that notwithstanding thereof He is considered in His Person as God It is then thus as we say Christ-God died yet as Man so the Man Christ is worshipped yet as God for though He be one Person yet the properties of the two Natures are distinct Hence as the Fathers did prove Christs Godhead against the Arrians from this that He was worshipped with Divine Worship and account them Idolaters for worshipping Him thus whom they did not esteem to be God so do the latter Divines in reference to the Socinians 5. Therefore this Worship that is given to Christ the Mediator is of the same kind that is given to God to wit Supream Divine Worship for there are not two sorts of Divine Worship And to give the Mediator who is God an inferiour kind of Worship would 1. wrong Him who is God for by taking to Himself that external relation He hath not diminished His essential Glory and Majesty 2. It suppones two objects of Worship and two kinds of Divine Worship which is false Therefore Divines have ever censured that assertion in the Remonstrants Confession anent giving a peculiar and middle-kind of Worship to Christ the Mediator as of it self unsafe and as making way for the Socinian subterfuge which is to allow a Worship to the Mediator as Mediator inferiour to
people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
matter of Doctrine as the commendation preceding clears Nor 2. is it necessary here to be understood principally of a decay of love in the habit it self but in the exercise and fruits thereof as is clear by the opposition following do the first works which points out the fault reproved to have consisted in the neglect of these which is again removed by the performing of them though we think there is a suitablnesse between the habit and its fruits as it is with the one so is it with the other and few acts and fruits do evidence the habit thereof to be cold and languishing 3. Neither do we understand here by falling from their first love a total falling from fruits but comparatively a falling from some former acts and degrees or their vigorous manner of acting from love as they had wont formerly to do called first love here and afterwards first works By comparing then this reproof with the commendation we conceive it doth include these three 1. A falling from those duties wherein especially true love to God and charity to others consisted that is they were much in outward reformation profession and zeal that way but wanting inwardly heart-burning love and affection to God and so in some measure were hypocritical in that their love within was not answerable to their profession without but were more taken up in external fruits than in the inward exercise of love in so far agreeing with the Pharisees in that fault reproved Luk. 11.42 Ye tithe mint c. but passe over judgement and the love of God 2. As it looks to others it may say though there was zeal in the external Worship of God yet there was great defect of that love sympathie and affection of one of them with and to another that should be this being ordinary that love inflamed to God-ward and love one to another go together and therefore as it importeth they had fallen from their former warm impressions of love to God so also from their kindly affection one to another and had fallen in part to be more in Sacrifice and externals of Worship than in Mercy and love one to another Hos. 6.7 and Matth. 12.7 The third is a decay of love in the manner of doing duties so that though they continued in the practice of former duties towards God and towards others yet in respect of love to God as the principle acting them in such duties or affections towards others they had much decayed and therefore may be charged to have fallen from their first love though they continued in the externall performances because the former native vigour and life in those duties was decayed Whence we may gather that there may be many things commendable in a Church or in a person and yet there may be a secret quarrel between Christ and them as Psal. 78. vers 34 35 36. compared together do shew yea that there may be many things right in a Believer in respect of externals and yet a dissatisfaction to Jesus Christ in their secret condition That this Angel and many of these written to in this Church were Believers this reproof clears which supposeth them once to have had love that they have many things commendable the former verse is clear to wit pure profession of truth zealous exercise of discipline diligence in doing and labouring patience in suffering honestie in their end for Christs names sake and continuing in all these without fainting yet is there a neverthelesse added which may make hearts to tremble and not to reckon their condition from externall performances and ought to put Believers to it to see how they will free themselves from this part of the challenge 2. Our Lord Jesus doth especially take notice of the love of His people and is much swayed in His commendations and reproofs according as He findeth it in exercise towards Him and towards others 3. Love within may be cold when folks practices without look very hot and upon the matter may be accepted of Christ. 4. Believers often at their first engaging to Christ have their love more warm toward Him and towards others than afterward it will be or Believers ordinarly slips from that warmnesse of affection that accompanieth their entry and becometh more cold in their affections towards God and towards others the first love continueth not 5. Backsliding and declining from what folk have been either in profession or practice is and will be a special article of Christs charge Hence is it that hold fast is so frequently repeated in the following Epistles not only to intimate what is our duty but also to evidence how ill the Lord taketh declining when He finds it among His people Heb. 10. vers 38. If any man draw back my soul shall have no pleasure in him 6. Every decay is a falling and huâ—ts the Work of Grace proportionably as grosse commissions do and it 's as impossible for a man to sit up in the exercise of inward Graces and not to hurt them as for a man to fall from a hight and not be wounded Vers. 5. Followeth the direction which our Lord prescribeth as the duty suting their case and the threatning wherewith He backs it The direction hath three steps every one of them making way for another The 1. is Remember from whence thou art fallen that is advert and consider how it is with thee be it was at the beginning that so by reflecting upon themselves and comparing their present condition with what is past they might be brought to take up their own condition In sum it implieth that there had been in them an inadvertencie unto and forgetfulnesse of their own condition for a time which had made them without challenges slip into and continue in that backslidden condition Unto this remembring is opposed which taketh in not only a simple act of memorie but a sensible exercise of the conscience and affections also following upon their reflecting on themselves like the word Ezek. 16.61 Thou shalt remember thy Wayes c. The second part of the direction is repent this is the fruit and end of the former relating also to what was past that not only they should look upon their own wayes but that their eye should affect their heart for the upstirring of them in the exercise of Repentance which includeth these two 1. A kindly indignation against their sin and against themselves for their sin so as in some part they avenge God of themselves in the judging and censuring of themselves in the behalf of God as it is in 2 Cor. 7.11 2. It taketh in an inward and outward change of their way for the time to come which is ever a fruit of true Repentance when the party is brought not only to confesse but to forsake their sin as the words following clear in the third direction which is do the first works This relateth unto the time to come that is that what once they had been at in the performance of
either of their labour or patience simply nor yet comparatively that they laboured more or did suffer more for that which is materially good than they did for any other thing or because their patience was for degree more than their impatience but that there was a peculiar respect to the Lords Name both in their labour and patience If it be asked What this is which beside the moral rectitude of the act must concur for the making of it to be accounted gracious It may be answered in these four First There is a different spiritual principle in the person acting which must actually have influence upon the act and from which the act as gracious proceedeth This in Scripture is called the Spirit Inner-man New-creature c. and is different in its acting from the Old-man and Flesh yea and from the faculties of the soul considered meerly as natural for if we consider an act suppose of love submission under sufferings or such like it is the natural act of the soul as formally elicited by it but if we consider them as gracious acts they do proceed from the Spirit influencing them to say so with a suitablenesse to it self by the co-operation of the Grace of God Secondly There is a difference in respect of the end there is a gracious and spirituall end proposed in performing of such a lawfull thing this is implied here in this that they had the glory of the Name of Jesus before them in their suffering and patience as seeking to pursue that and not to gain credit to themselves Thirdly There concurreth to qualifie a gracious action a spiritual motive inclining the spirituall principle to follow this end which can never be separated from the former and here is clear in the two instances that are in the Text where as respect to Christs Name is the end so love to Christ and zeal to His Glory moveth them and swayeth them to pursue this end by such means as Labouring Patience hating of the Nicolaitans c. and thus to have patience for Christs Names sake is out of respect to Christs Glory to be swayed thereunto Fourthly There is a difference in respect of the formality of the act when not only the thing that is good is yeelded unto upon a good motive but as such it 's yeelded unto or acted that is when the object as so considered is acted upon and so not only is one swayed to patience in suffering from respect to Christs Name but upon this formall consideration they yeeld themselves to it and do it as such So that still there is a reduplication in the act suitable to the end and motive proposed and as the person in the act hath another principle to act by another end proposed to himself and another motive perswading him to it so hath he a different uptaking of the act or object in the act not only as considered in it self as good but as considered in reference to such an end and as such he acts on it As for instance it is laudable and commendable to give to one that is in misery and more laudable to love one that is gracious and to supply his wants yet both these are not sufficient to make the act to be accounted gracious even though the love to them should be most intense and the beneficence large but there must be a concurrence of these four formerly mentioned to wit 1. An inward gracious principle acting otherwise one may be renewed and carry love to another that is gracious and yet if it proceed not from this principle it is not to be accounted sincere gracious love 2. There must be a spirituall single end in their loving of them and giving to them to wit the honouring of Christ in them and their good 3. A spirituall motive to wit the considering of them not only as in strait or as lovely in themselves but as gracious and beloved of Jesus Christ whose command calls for love to them And lastly this is done to them as such when the heart in it's affection closeth with them upon this account that they are beloved of Christ and as being themselves called of God to that dutie Thus Mat. 10. To give to a disciple is one thing but to give to him in the name of a Disciple is another that is to give him upon that account that he is such or as it is Mark 9.41 Because they belong to Christ the former may be often in many naturall men and hath no such promise this cannot be in any but a Believer who only may expect the promised reward This as is to be understood as 1 Cor. 8.7 where some men not only did eat that which was sacrificed but as such a thing and under that formall consideration that is with some conscience of the Idol as the words before carry it and this as maketh it quite another thing So is it to be understood here when we say the object is to be considered as such And in this reduplication we conceive that a main peece of singlenesse and sincerity doth lye when not only we do what is commanded or suffer for what is truth but when we do it as a thing commanded and suffer for it as for His names sake and in some respect it may take-in the two former last differences and so if any shall make the number fewer we shall not debate providing that under any name these be taken-in Hence thirdly We gather also That what ever act is so qualified as in the former is expressed it is a sincere gracious act in whatsoever degree it be so that it be an act of Patience Love Hatred c. proceeding from an inward renewed principle tending to a spirituall end swayed by a supernaturall motive and upon that account acting it cannot be but accounted an act of sincere Patience Love Hatred c. although as to the degree of it it be but like the grain of mustard seed For although the acts themselves even toward such objects may be distinguished from gracious acts yet they cannot be conceived to be so and so qualified in any degree but hoc ipso they must be conceived to be gracious because in so far they are agreeable to the Law and that not only in the matter but in the manner of them And this agreeablnesse to the Law being a proof that one is Sanctified without which no such act could be performed it may be also an evidence of Justification although it be not considered as a condition thereof which is accepted by the Covenant of Grace And although these acts be imperfect in respect of degree yet they cannot be denied to be sincere or perfect in respect of their kind Every act of the new nature in whatsoever degree being like it self and conform to the principle from which it proceedeth even as on the contrary the least motion of the old man is sinfull according to the root from which it flowes for these two cannot be
doth on other opposite objects In a word this when the good that is in God is considered on the one hand and the good that is in creatures on the other hand if the soul choose God and love Him beyond any created good That is accounted by him to be saving sincere love and the sincerity thereof to consist in this degree alone From this the ordinary Doctrine differeth especially in these 1. That usually Divines consider the prevalency of Gods interest to be especially in the motive swaying to the act and other qualifications and the act to be sincere suppose of love fear sorrow c. not only because it loves or fears God more than any other object but because single respect to God and spiritual good maketh it love Him fear Him sorrow for the offending of Him in what ever degree the act it self be In the former respect supposing that an act could be prevalent to wit in loving or fearing God more than any other thing such acts behoved to be accounted sincere and saving without any respect to the motive or other qualifications of them and it supposeth that an act may have these qualifications and not be gracious in the last respect acts so qualified supposing that there may be such prevailed over by the violence of other subjects yet are to be accounted gracious because so and so qualified without respect to the degree of the present act and so that no act of an hypocrite can be so qualified 2. The difference is in this that this Reverend Author doth only constitute the difference in that comparative prevalent degree alone and therefore expresly asserteth pag. 235. that there is no more but a graduall difference betwixt the grace that is in an regenerate man and the love that he hath to God and the common grace and love that may be in one unregenerate which would seem to say that the one may love God on the same consideration and account and from the same motives that the other may especially considering that he doth extend this meer graduall difference both to the habits and acts and so the question here cometh to this if there be any other difference than a graduall difference to be inquired for And this is that which we assert that there is beside any gradual difference a difference in kind that is in respect of the former qualifications betwixt saving and common grace and that in our search the one is to be inquired for with the other so that no degree simply can quiet the mind except it be so qualified as aforesaid And we conceive that the instances reasons similitudes and Scriptures that are adduced by that Reverend Author to illustrate and confirm his opinion will do no more but this to wit shew that when a gracious person is acting rationally Gods interest will be prevalent with him in degree and that ever it should be so and that it is most usefull for a Believers clearnesse that it be so in an high degree All which are without question but they will no wayes exclude the qualifications mentioned but rather do presuppose them as for example pag. 231.32 he saith That sincere sorrow must be at such a degree that it prevail over our delight in sin and love to it also iâ— cannot be saving although this be true yet can any say that this is enough except the principle motive c. from which in proceedeth and by which it 's qualified be considered as was formerly hinted Again pag. 234. he saith True love to the brethren consisteth in this degree that it love them above our honour wealth c. And saith he What did the love of some in Queen Maries dayes want but a more intense degree to make it prevail over love to their houses to their honour safety c. that it might be sincere Beside this intense degree there might be wanting a right principle for bringing forth of love and a right account upon which to love them without which the hazarding of lives and estates both for them had never been accounted sincere love before God and with which the giving unto them a cup of cold water as in the name of a Disciple Mat. 10. would have been acceptable And no question many who through fear and self love did keep down the stirrings of sincere love within them so that it prevailed not to make them publickly own these Sufferers as they should have done yet might still carry sincere love in their hearts to them although sinfully they obscured it which will indeed prove them to be guilty and their love to be imperfect but will not prove it altogether to be hypocriticall and unsound in the kind thereof and therefore seing without these qualifications no degree can be sufficient to prove the sincerity of an act and where these are the act in whatsoever degree cannot but be accounted sincere it must rather be these that constitute the sincerity of the act than any degree considered as distinct from them That assertion therfore which is pag. 238. That a hypocrite may love a Godly man for his Godlinesse or a Christian for Christs sake seemeth to be unwarrantable and utterly to make void that mark of the Grace of God which consisteth in true love to the brethren for nothing can be conceived in the comparative degree without the kind but may be in hypocrites and often these that are sincere will be for a time so captivated with self-love that they will not evidence their love to others but see for themselves as the Disciples did when Christ was betraied yet it cannot be denied but that then they loved him sincerely and that not in word only but in deed also And although it was exceedingly defective yet unsound it cannot be called and so may be said of love to others And considering that where nature hath dominion there is still enimity at the seed of God as such how can it be that a natural man can love and hate the same person upon the same account at one time It cannot be denied but natural men may intirely love these that are gracious and that also their supposing them to be beloved of God may have some weight with them yet is not that respect had to them upon this account as they are beloved of God or like to Him but at the most as thereby they may gain Gods love or have some benefit by their loving of them or the preventing of some evil or the confirming of themselves in their security and self-conceated opinion from this that they love such an one c. And it appears further in this that they love not all who are Godly and hate not and shun not all that are opposite to Godlinesse and so do not love God and Godlinesse it self singly as such because then their own inclination and secret delights would be hateful to themselves And yet certainly all this would be if Godly men were loved upon this account
true Grace as such to have such acts and so it is rather a consequent following on or a concomitant of true Grace where it is sincere than that which constitutes the truth and sincerity thereof although it may well being rightly understood evidence that even as a Woman that loveth her Husband chastly cannot but love him beyond any other yet doth not that constitute the sinceritie of her love because an Adulteresse may do so to an Adulterer But especially it is in loving him as her Husband and according to that relation otherwise we suppose it is not impossible for a Wife to love her Husband beyond any other man and yet not to do it with true conjugall love but possibly upon some worldly and it may be sinfull principle which if contraried would soon discover that love not to be sound as not loving him as her Husband but for some other advantage or satisfaction as often experience doth clear and must not that differ from the love of another who cleaveth to the Husband out of conscience and affection from that conjugall relation that they stand in and because he is her Head even when many crosses and discontentments occur to her in her adhering to him So it may be in other cases a Servant may fear his Master more than any man as a Son may do his Father yet that there is difference in that fear although both agree in the comparative degree and neither of them dare offend him none will deny This difference then must be in the formality of it to speak so as the same person is distinctly or differently considered by the one and the other and as they are differently swayed and acted in the same thing as in the instance of filial and servil fear is ordinarily illustrated much more may this be conceived in the acting of grace on God there being so many relations under which we may consider Him and act on Him And may it not be supposed that a Woman may at first love a Man above all others and yet not love him for himself conjugally who afterward being Married to him may come to love him on other principles and from other grounds and though there be no difference in the comparative degree and the first possibly seemed to be most vehement yet is there a difference really betwixt what it was and what it is And if this may be in moral and naturall acts may it not be much more in spirituall saving acts when compared with those that are not so It 's upon this ground that the acute Divine Cameron doth expresly assert that the love whereby a Wife loveth her Husband doth differ specie from that whereby she may warrantably love another so that if she loved any other in the least degree with that kind of love wherewith she loveth her Husband she were really an Adulteresse And this is when he is speaking of that question Num Christus Mediator sit adorandus intending thereby to shew that that kind of love adoration c. which is due to God can be given to none other in any degree without manifest impiety And will it look well to say that warrantably we may give love and fear c. of the same kind to men and creatures which we are called to give to God and that only the degree to Him is comparatively to be supream yet upon the former assertion this will necessarily follow for if a Believers love fear c. differ no otherwise from the love fear c. of hypocrites Then that act of love which he hath to God must be of the same kind with what he hath to Wife Children c. except in the degree yet I suppose he would be mightily affected within himself to approve himself to do so in the least degree We say then that the sincerity of Grace is not to be inquired alanerly in this prevalent and predominant comparative degree thereof but there must be some other things concurring at least that constitute the difference betwixt saving acts of spirituall Grace and these common acts which may be in hypocrites For if these two may be separated that is if there may be this comparative degree in the common gifts or graces which an hypocrite may have Then that which constitutes the difference of the sincerity of Grace cannot consist in that only for that must be proper to saving Grace quarto modo which doth difference it from all other things but we may see in instances that if we consider this degree without respect to any other thing it may be found where saving Grace or sincerity is not and contrarily saving Grace may be at least in respect of particular acts where that degree is not Therefore it is not that alone wherein properly and essentially the difference doth consist Before we give any instances we would premit some advertisements especially concerning the first which may possibly look strange-like to some to wit that there may be such a comparative degree of love fear sorrow c. in hypocrites who yet have nothing of sincere Grace and that therefore sincerity is not to be tried by that comparative degree alone Concerning which it 's to be adverted First That when we say there may be in an hypocrite such a degree of love fear c. that may be comparatively prevalent that is not to be understood as if there were love fear c. in sincerity in the least degree in any hypocrite but only this that seing it's certain and this Learned Author asserteth it that hypocrites upon carnall considerations may love and fear God in some respects which yet is out of no true respect to God so it may be supposed that upon the same considerations they may come to love Him or fear Him above any other object comparatively Certainly upon this supposition that it were at that degree upon these carnall considerations it would still be but of the same kind of which it was to wit carnall and hypocriticall love and servile fear Neither can this supposition be thought strange Seing 1. No hypocrite can fear God sincerely more than love Him yet that such an one may upon apprehensions of Gods terrour fear His wrath more than all the world beside cannot be denied 2. Seing also it 's but some carnal motive that leadeth natural men to love any thing most why should it be thought impossible that upon such motives and considerations they may be swayed to love God most Especially considering what flashes of joy may be in temporary Believers although they continue not and what may be supposed to have been in Nebuchadnezar Dan. 4. and Darius cap. 6. and possibly in many hypocrites amongst the Iews and others upon some signal manifestations of Gods goodnesse to them yet even the supposition of the being of such a thing although it actually had never been Even that were enough for confirming of what we say 3. It cannot be denied but hypocrites may have a zeal
men in grace to become servants to God Rom. 6. in respect of their design in the same acts 3. Dead men as they have no end before them so have they no reasonable motive as a living man is supposed to have in his actings so naturall men have no spirituall motive supposing it be in loving of God it is some carnal selfish-thing that swayeth them for having no spirituall principle within as matter to work upon No spirituall motive can have influence upon them more than fire can be kindled by any blowing where no kindling or combustible matter is a renewed man as such hath a spirituall motive concurring with and having influence on his actings and so not only loveth God because of some externall benefit but he loveth Him as being provoked from that inward principle of the Divine nature that is in him and respect to Gods Commands and Goodnesse whereby as such he cannot but love Him and these who bear His Image and what is spiritually good even as a naturall Parent or Son cannot but love his own Child or Father and that from another speciall principle than they love any other Child or Parent so also he hath a pure spirituall motive warming this principle and kindling the sympathy and thus he is swayed to love God because of some spirituall good as the subduing of sin the conforming of him to Gods Image the manifesting of Himself to him and such like and he loves Gods People because he taketh them to be beloved of God or to love Him or be like Him as suppose a Woman did carry affection to a Man it may be from some carnal principle as his furnishing of her in her vanity and his being subservient to the lust of vanity pride c. in her yet afterward being matched with him might love him because he were her Husband and had condescended to marry her although he should not serve her vain humour as formerly in this respect her love doth differ from what it was as having a conjugall motive added to it which it had not formerly 4. A living man in his actings is swayed to them as good and as good to him and it is impossible for him to will any thing even though it be good but as it is considered as such by him yea even things that are hurtfull are in his desiring of them considered under this notion as good to him but there is no such thing in the motion of a dead man so a renewed man not only acteth on that which is spiritually good suppose in the loving of God or His People but also he is swayed therein and acteth therein upon this formall consideration as it is such that is he loveth God as He is good in Himself and to Him in what is spiritually good and others as they are such as have title to Him that is Mat. 10. To love them in the name of righteous men that is upon that formall consideration as such to love them And this is that wherein mainly Godly sincerity and singlenesse doth kythe when we are not only moved to do what is good and that from a spirituall motive upon the matter good but are swayed to that thing by this motive as they are such and so considered by us and thus this as doth not only respect the object as it is conceived by the understanding to be such but it doth respect the act as it is inclined to undertaken and performed by the will to wit it willeth it as such although the act it self be not in respect of its degree every way adequate to such an object that is though God get not so much of the heart as it becometh Him to have yet the heart considering Him as such a God who deserveth the heart and ought to have no competitor with Him and as sufficiently able of Himself to make it happy doth so will Him and upon that account doth love Him and delight in Him although it be exceedingly defective in the degree of both and they be but conceived as such to have a being Now as a man is to try the truth of his life not only because he moveth and speaketh but because he moveth and speaketh so in respect of the kind formerly mentioned So a renewed man is not simply to try his new life from his acts but as they are so qualified as is said If it be objected That hither to this seemeth to admit no motive that concerneth our selves as suppose one loved God for being good to him or heaven because they expected to be happy in it and that as if no motive could be admitted in loving God but for himself or how may this motive be differenced in the love of a natural man from one that is renewed Answ. There is no such thing as the first intended it will only say this that as the natural man is swayed in the persuing of moral good as it is so considered by him so a renewed man doth that which is spiritually good and that as it 's considered as such by him Hence there is this difference that a natural man in his considering any act which in it self is spiritually good and materially agreeable to the Law yet in his yeelding to perform it he doth still consider it as a natural good or moral at the best as suppose in loving of God he is considered by such as good to them on a natural or as to them a sinful account as he loveth God because He hath gotten temporal peace deliverance from bodily hazards an easie or honourable life it may be because in providence He hath prospered him in some sinful course this the learned forementioned Author pag. 203. doth justly call one of the greatest of all sins when the holy God is made a pander and servant to our flesh and no question many do love God upon such an account or if they love God for the hope they have of being brought to heaven by Him which is one of their highest motives it is because they hope to get heaven from Him and accesse to their sinful lusts here also thereby supposing because of His goodnesse and mercy that they may sin and serve their lusts and expect even heaven also afterward or they love Him under the hope of heaven not because there they do expect or desire spiritual or heavenly satisfaction in Himself in being satisfied with His likenesse which they never delight in here But because they have a supposed opinion of a greater degree of that same happinesse which now they hunt for and so heaven is never considered by them as a spiritual good or they may love God as supposing Him to love and esteem of them because of some lovelinesse and excellencie that is in themselves and upon that ground expect even heaven from Him and love Him because He so esteemeth of them and this is to think God like themselves and not to love Him upon any spirituall account as is said Again
is offered to him and upon that account according to the tearms of the Covenant to submit to His righteousnesse and rest on Him for attaining of Salvation Likewise in Repentance Pardon and Justification are not knit to any degree of sorrow as was formerly hinted that is that God will account him a penitent whose sorrow for sin doth exceed his delight in it but unto true Repentance which is for its qualifications such is the promise made whosoever râ—pents c. And in this respect Gods Covenant runneth not that He will have grapes bigger than brambles or gold of more weight than the person himself but if they be true grapes growing upon a good tree and not grapes of Sodom or brambles He doth accept of them and saith destroy not for there is a blessing in it though it be like unto the smallest berrie upon the uppermost tops of the boughs and although still He call for perfection in the degree of all as the Covenanters duty And if it be gold and may abide the touchstone and fire and not be consumed He rejects it not of what ever weight it be in the scales as 1 Cor. 3.13 14 and 15. is clear Now gold abideth the fire not as it is in quantity but as it is in kind and for the quality upright and no place is there which doth expresse Gods way of trial more plainly and it hath the promise to the man whose work in any degree will abide the fire though the drosse that is with it which shall be consumed be in the quantity far beyond what is solid Hence we will find in Scripture that such expressions are used as do ever lay the weight of the sincerity of mens acts and place the difference of gracious and sinfull acts in the kind thereof as accounting all of such a kind to be gracious without such respect to its degree as when it is said a tree is known by its fruit Mat. 7. the meaning is not that it is known by fruit of such a bignesse but by their kind so it 's not every tree that bringeth not forth fruit at such a degree but that bringeth not forth good fruit that is of such a kind that is hâ—â—â—n down Mat. 3. A vine is known to be a vine by its grapes of the smallest bignesse yeâ— even by its blossoms Hence so frequently in the Song the Lords trees are differenced by their buddings and blossomings and most tender grapes or first buds which could not be if it were not the kind of fruit that evidenced the difference of trees for men gather not grapes even of the smallest bignesse from thorns nor figs from brambles So all true Believers are said to have the same spirit of faith 2 Cor. 4.13 and the like precious faith 2 Pet. 1.2 Which doth hold forth thiâ— that as all Believers who have faith have the same for kind though not for degree precious so also all these who partake of that faith that is true for its kind must also necessarily be Believers and in Covenant with God of what ever degree it be if it be the same for its qualifications and kind with the former it is precious otherwise even Believers have not the like faith in degree the likenesse then and preciousnesse thereof must be in the kind which no hypocrite can have and it cannot but be accepted by God so true Repentance and worldly sorrow are differenced 2 Cor. 7. not in respect of any degree but in respect of the kind and the one is Worldly and the other is sorrow v. 9. after a Godly manner and v. 11. after a Godly sort which must be because of positive qualifications concurring in it which the other hath not And the instances that are brought to prove their sorrowing after a Godly manner in the wordâ— following do confirm this to wit their carefulnâ—ssâ— zeal c. 1 Pet. 1.22 there is unfained love and else where unfained faith which are differenced from counterfeits in hypocrites as that which hath reality is from that which is only in appearance For although they may have really Historicall faith and a kind of naturall love to God to let these go as supposed yet can they never have justifying faith or real spiritual love or of that kind otherwise it were not fained and could not but be accepted seing what is unfained is ever accepted Now love and faith cannot be called fained simply in these who have truly the same kind of acts of love and faith or yet true acts of some kind they must therefore be in this respect fained that though they be in their own kind true acts of Historicall faith and common love yet in this they are fained that they seem to be of another kind than they are of to wit saving and gracious and therefore common acts in an unrenewed man and saving acts in him that is renewed must differ in kind as that which hath reality and such a being doth differ from its counterfeit and that which is but in shew The same might be followed in all such Scriptures where some practices are differenced from other in respect of positive concurring qualifications as to do with a perfect heart is frequently in the History of the Kings to walk with godly simplicity and sincerity and that as in the sight of God 2 Cor. 1.13 and 2.17 to have zeal qualified according to knowledge and so forth and almost ever when a gracious act is described yea we will find it even in outward duties suppose in the duty of Praying or Preaching that is acceptable Prayer to God which is Praying in the Spirit in the Name of Christ and so forth otherwayes the Gift of Prayer may be where the Grace thereof is not and no intensnesse of the exercise of the common gift can make it without these qualifications to be acceptable c. whereas the least sigh or groan rightly qualified and arising from the right root cannot but be acceptable To come then to say a word to the third thing proposed to wit that this inquiring for the truth of Grace in its kind and not in its degree only and simply but at least in its degree and kind together is no way prejudicial but helpful to the exact and safe search of our selves This seemeth to be the reason that moveth that learned Author who is an eminent batterer down of presumption and a presser of holinesse to place the sinceritie of Grace in this comparative degree that thereby presumptuous hypocrites be not strengthened in their self delusions who may abuse this maxime which saith that the truth of Grace lyeth in the kind and not in the degree thereof for readily do they think they are assured they love God and belieâ—e Him truely c. But there is no ground for fear of that here Therefore 1. We say that this degree being well understood and expressed is indeed necessarily knit with saving Grace so that if any man deliberatly and
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
there be some generals laid down which include many particulars as to be holy full of the holy Ghost Acts 6. such as have given good proof of their faithfulnesse and constancie in Religion Acts 1. vers 21 22. and such like Yet beside these the Scripture hath pitched upon some particular characters for the discoverie of this First He is to be a man that ruleth well his own house 1 Tim. 3. vers 4 5. which doth imply a mans faithfulnesse and profitablnesse as a Christian in whatsoever private station he hath been in formerly so it is to be looked how he hath done the duty of a son to parents of a student in his studies of a private Christian in his private walk with others or how he hath behaved himself in families or in other places wherein he hath had more near accesse to be edifying and such like This one character putteth to take trial 1. of a mans zeal and sinceritie in studying edification according to his place 2. Of his prudence in mannaging and ordering what he may meet with And 3. of his Authority how probably he may be able to keep people in a kindly subjection to Christs Ordinances as the particular observing of that place will bear forth which speaketh not only of his fitness to teach but also to govern in the house of God And it would seem that though alwayes the Church is not to be restrained from calling one that is young and without a family yet by a mans living sometime after his going through private studies before his coming to the Ministrie or having a familie to govern there might be much more accesse confidently to discern a Called-minister in respect of this qualification for as the Apostle reasoneth 1 Tim. 3.5 If a man know not how to rule his own house how shall he take care of the Church of God Secondly He is to be tried according to these marks wherewith a Christian may be tried such as to be vigilant to be sober which looketh to sobriety in his whole carriage not only to be blamelesse but to be of good behaviour given to hospitality not greedie or covetous patient c. 1 Tim. 3.3 Titus 1.7 8. In which qualifications not only is to be tried what are mens practices but what are their distempers or infirmities what are their natural inclinations and dispositions and such like and if these be froward except by the evidences of the opposite Graces there be hope that they shall be subdued there can be no confidence to proceed For a Minister should be meek gentle no brawler c. Thirdly He is one that must have a good report from them that are without 1 Tim. 3.7 which importeth a shining eminencie in his conversation so as to be convincing even to wicked men from whom seriousnesse and sincerity will get a testimonie when lightnesse and luke-warmnesse will be abhorred even by them Fourthly He is to be a lover of good men Titus 1.8 It is a mark of a Believer to love the Children of God and here it is made a character whereby one that is to be called to the Ministrie ought to be tried and it is such a love to them as is demonstrable and evidenced to others by their conversing with them estimation of them and that in opposition to others whom in that respect they love not though possibly their naturall ties to such may be moe This character doth first suppone a capacity in them to discern good men beside others And secondly a principle within making them to love and esteem of such which where they are in reality are both commendable in themselves and cannot but be some way discernable to others and therefore may be the more warrantably observed and laid weight upon and when they are wanting proceeding may yea should be at the greater stand and non-entry A fifth evidence is That he be no Novice 1 Tim. 3.6 which holdeth out that he ought to be of some settled standing in the profession of Godlinesse at least there would be ground to think him so which cannot well be if the man have been but as others in his education and possibly come by reason of the thoughts of a Ministery to have some fairer outward carriage than others when yet as to the practice of Religion he may be but a mere Novice and so give no ground to found a rationall charity for expecting any thriving of the work of Grace in his heart or of the work of the Ministery in his hands When these externall evidences are found Then Ministers ought to reflect upon all to see if any thing can be gathered concerning the sincerity of their end spiritualnesse of their walk and such like as by the words of these two eminent Divines formerly cited doth appear And because this cannot be discerned by one act or two or in a month or two therefore it is necessary to take time and to consider the equablnesse of such a mans way for satisfying of themselves concerning him And though it is not like that each Minister can come to a well grounded knowledge in reference to the Admission of every one by his own particular acquaintance yet in such a case it is to be supplied by the testimony of such who being able to discern and throughly satisfied themselves upon solide grounds dare confidently give testimony of the good behaviour and Christian carriage of such a person according to the former characters and such testimony when given ought to have weight Therefore we see that in Scripture the faithfull Servants of God used to commend such as were of their acquaintance to others and such recommendations wanted never weight Only concerning this we say That seing recommendations and testimonies may have much influence upon the good or ill of the Church This would not be overly gone about but these caveats would be observed 1. That when men testifie positively such and such qualifications to be in any they would have ground of satisfaction in their own consciences that such things are true and consistent in their knowledge 2. As this testimony would be on knowledge so the matter testified would be weighty and such as being true evidenceth some good beginning or appearance of the work of Grace There are many testimonies given thorow Pauls Epistles to severall persons but we will still find them have these two 1. The thing testified is something that doth indeed commend them as Christians as having love to God and to the edification of souls and such like 2. It 's upon knowledge yea oftentimes from such evidences as were discernable even to others such as suffering for Christ distributing to the Saints painfulnesse and diligence in what they have been employed about and such like On the other side there is also need of taking heed what testimonies be received And 1. That the testimony be full bearing out these characters sufficiently in the bosome thereof otherwise it can be no proof of them whoever
follow Christs advice and there is no sinner that heareth this Gospel but may think himself sufficiently warranted to close this bargain with Christ if heartily he submit to the terms thereof But of these no more for the time The fourth thing in the Body of the Epistle is our Lords pressing of this His counsell which is done two wayes vers 19 20. as many as I love I rebuke and chasten saith he be zealous therefore and repent The first part of the verse hath the Argument in it The second part is a conclusion drawn from it The Argument is whom I love I rebuke and chasten that is it is not my way to reprove with words or chasten with rods these whom I carry no respect unto but I use this way to them whom I love as I love my visible Church which is confirmed from Prov. 3.12 and therefore seing I take this way with you and do not give up with you my counsell ought to be the better received where it would be observed that it is still the same persons whom at first He chargeth The conclusion drawn from this hath two parts The first is be zealous that is mind to exercise Religion more seriously in opposition to their former formality and luke-warmnesse and that in the performing of the duties thereof zeal to the glory of God may be lively and predominant This we conceive doth not presse new duties but a more spiritual end motive manner and edge in the doing of them for many duties may be done without zeal to God though where this is not they are never acceptable The second part of the direction is and repent which calleth them kindly to be affected with their hypocriticall condition And these two are inferred by the word Therefore from the former ground that expresseth Gods love to them The second way he presseth it vers 20. is by a most instant and importunate pursuing of His offer with a protestation of His being there and of His making the same This is done four wayes First by shewing His work and posture I stand at the door and knock Hearts naturally are as Castles shut and guarded by the devil against Christ when Hâ— cometh with His Ordinances He doth thereby as it were lay a siege at them and by His Word knock at the doors thereof to gain their consent and the more pungently He presseth by His Ordinances He is said to knock the more and in this respect Song 5.2 His voice is said to knock at the Believers door in their sleepy condition Here these two things are imported 1. Christs continuing to deal with His Church and to wait upon her in His Ordinances notwithstanding of her many former refusals Thus He is said to stand at the door whereby is holden forth their ingratitude to Him in keeping of Him out and His patience that still waiteth on 2. In this by the other word is imported His growing more instant in His dealing with them therefore He is said to knock And indeed if the former sharp threatning and charge and the sweet and free offer be considered it may well be said that now His knocks are doubled The second way He presseth in this verse is by making His offer particular as it were bringing it to every mans door if any man hear my voice and open the door c. Wherein 1. He expresseth what He would have 2. From whom What He would have is in two expressions the one is if any man hear my voice that is its hearkning to His voice which He requireth as Psal. 95.7 for the want of which He complaineth Psal. 81.13 And in these expressions often the terms of the Covenant of Grace are expressed as Isai. 55.2 3. and is upon the matter that same with buying formerly mentioned as in that place of Isaiah is clear And it setteth forth Faiths consenting to hear and hearken to and accept of Gods offer of Grace in the Covenant as refusing to hear holdeth forth mens rejecting of the same The other word is and open the door it is the same thing for substance with the former Thus also Faiths closing with the Covenant of Grace is often expressed as Psal. 81.10 Act. 16.14 because by Faith the heart that was formerly shut against Christ is made open to Him and He hath way made for Him to enter into the same as is clear from Song 5.2 Psal. 24.7.9 and Act. 16.14 where the Lords opening the heart of Lydia is expresly expounded to be her giving heed to these things which Paul spoke that is her receiving of the same by Faith This then is the duty called-for and the terms upon which the offer is made to wit Faiths yeelding to receive and admit Christ for the end for which He is proposed Secondly The person called to this is expressed thus if any man c. which putteth it so to every hearer as if it went round to every particular person if thou and thou or thou c. and this manner of expression doth obviate any objection which might rise such as what if the most part reject be it so saith He if any man open it shall be well with him or if it should be objected I am a sinner miserable a hypocrite of long standing that hath often rejected the Gospel c. This if any man will open c. answereth all these at once because where the Lord saith any man without exception who is he that can limit the same where a person of whatsoever condition or qualification is found that will accept of the offer according to the terms proposed and so this any is a particular application of the former advice yet such a particular application as reacheth every one of whatsoever condition they be The third way how it is pressed here is by subjoyning a most comfortable promise unto any man so understood as it is said to wit if any man will open I will come in to him that sheweth an union which shall be betwixt Christ and him I will sup with him this sheweth a friendly familiar way of communion that Christ shall entertain with him as it is Song 5.1 I am come into my Garden I have eaten my honey with my hony comb I have gathered my myrhe c. Christ is a most heartsome guest where He is entertained It is added and he shall sup with me this is the fruit and effect of the former two and expresseth the sweet satisfaction that the sinner who openeth to Christ shall have by union and commuinon with Him as in that same place of the Song 5.1 when He cometh to feed Himself upon His own spices His own myrhe and His own wine and what He brings with Him then hath He a large allowance to His friends as in the next words eat O friends drink yea drink abundantly O beloved O so satisfying a life as it is to have Christ dwelling in the heart and thus to be feasted with the comforts of
His presence which are better than life and what more can there be requisit to presse the making of Christ welcome by sinners than such a promise or rather three promises put in one The fourth thing that presseth this offer in this verse is the behold which is deservedly premitted to all And in this place beside the usuall weight it hath in other cases it is Christ making this offer of His observable to them so that afterward they shall not get it shifted but this shall be as an Instrument taken upon His making the offer to stand in futuram rei memoriam and so is like that be it known unto you men and brethren c. whereby Paul closeth His Sermon Act. 13.38 and thus as it were he driveth the nail to the head before he leave it testifying that if this good bargain come not to a close the blame shall be upon their side And so we may see how weightily the Lord Preacheth in these Epistles to the Churches The conclusion of the Epistle followeth in the last two verses having two parts as all the rest have The first is a promise made to the overcomer with an excellent qualification of the same vers 21. The promise is To him that overcometh will I grant to sit upon my Throne it is in substance the same with many promises formerly mentioned to wit a promise to make him partaker of Christs Glory it is not only to bring him to Glory but to make him a sharer of that Glory which Christ the Head possesseth that so he may reign with him and partake of the fruits of His Dominion and Conquest The qualification or amplification of this promise is even as I overcame and am set down upon my fathers throne which doth import these three 1. The greatnesse of this glory which they are to partake of Christ is set upon the Fathers Throne and they are to be admitted to Christs Throne and so consequently to partake both of the Glory of the Father and of the Son according to their capacity 2. It is set forth in the surnesse thereof it is sure to the overcomer even as that exaltation is sure to Christ. 3. It setteth forth the method of it so that as Christ did first suffer and overcome and did then come to Glory so these that are to be set down upon His Throne must come in the same method by wrestling and overcoming to obtain the same The other thing of the conclusion is the common advertisement now the seventh time repeated vers 22. Yet is it never idlely done Which sheweth 1. what all mens duty is to wit it is their part that live in any place at any time to receive the Word of God with as great reverence as others who lived in some other place and at some other time therefore this advertisement is given equally to all the Churches and to all Hearers It is mens duty to receive with reverence every word of God of whatsoever kind it be therefore it is subjoyned to all the several messages 2. It sheweth mens sinfull stubbornesse that are not easily brought to give obedience to this principal duty It is meet now that we take notice of some difficulties that may arise from the words And here it may be enquired what is to be thought of this Church or what judgement may be given of the same Answ. Although it is hard to determine peremptorily concerning the state yet it appeareth that the condition of this Church is the very worst of any that hath been written to For 1. there is nothing in her commendable at least commended as was in Ephesus Pergamos and other Churches 2. There is no person excepted from the charge of luke-warmnesse and hypocrisie as was done in the Epistle to Sardis vers 4. But the strain of the Epistle runeth to charge them and to charge them all with a most grievous charge And seing our Lord doth take this title to Himself in this very Epistle to be the faithfull and true witnesse it is not like that He would have altogether past over their honesty or such as were sincere amongst them without commending the same if there had been any such to be commended For our Lord kept that way in all the former Epistles and had there been any sincere persons in this Church it had been no lesse to their commendation and to the commendation of His Grace to have commended the same yet we think that the Lord is in trysting-terms with them and therefore might possibly have some to call effectually from amongst them which maketh Him thus out of love to continue and knock yet we cannot see any ground to conclude that there was any sincerity or sincere person amongst them for the time Upon which several Questions may arise as 1. It may be asked If there can be any particular Church without some sincere persons in the same seing it is compared to a floor where both Wheat and Chaff are Ans. If we consider the visible Church as Catholick and Universal so indeed she can neither be without hypocrites nor without true Converts as may be gathered from these similitudes whereby she is holden forth in Scripture but if we consider the particular Societies or Congregations that meet together at Ordinances for Worship we suppose that it cannot be so peremptorily determined in reference to each of these as if there had never been a particular Church without hypocrites on the one hand or sincere persons on the other for there is no such promise that can be extended to every particular Congregation but these promises must be applied to the Catholick Church in which only faith cannot fail Again these properties and descriptions of the visible Church do not agree to every particular Congregation but to the Church-universal which is called the Kingdom of Heaven and likened to such and such similitudes Beside if we consider experience it will be hard to say that never any company of hypocrites did combine together of themselves or by providence were casten to meet at the same Ordinances in way of a particular Congregation There can be little said of this Church of Laodicea to vindicate her from this On the other side it were hard to say that never any though the most choise number should meet together in a Church-way and be without hypocrites This indeed I grant is much more difficult and cannot but be much more rare than the other which I suppose is but too frequent yet considering what may be said for these hundred and twenty who did meet and continue together Act. 1.15 we suppose it is hard simply to deny the same From which it will follow that the visible Church must be principally considered in the New Testament as Catholick seing these many properties and descriptions can only be applicable to it as such and are not so to be applied to particular Congregations 2. It may be enquired that seing this Church is holden forth as
this Covenant called peculiarly the righteousnesse of Faith and not of Repentance Love c. because Faith giveth a title to the righteousnesse Covenanted which Repentance doth not And because in the performing of the mercies Covenanted in the way of Grace greater weight is laid on Faith than on Repentance or any other Grace Again that Faith is the proper condition may appear thus because it is properly and expresly proposed as the condition Act. 8. It is said to the Eunuch If thou beleivest thou may be Baptized and Act. 16. to the Jaylor when the Question is expresly proposed What shall I do to be saved Believe saith Paul and thou shalt be saved So answered the Lord Ioh. 6.28.29 This is the work of God to believe c. Neither can it in reason be objected that as these places do propose Faith so other places do propose Repentance as the condition as Act. 2.38 c. For it cannot be denied but Faith doth otherwise act on Christs Righteousnesse and the Covenant than Repentance can do and therefore Faith is acknowledged to be principall whereas if that objection hold Repentance and Works would be equalled with it We therefore take it thus where Repentance is proposed there the whole way of turning to God more generally is proposed But where Faith is proposed that which more properly and peculiarly doth state our interest in God is proposed as the consideration of the formal actings of these Graces will clear and is wholly denied by none 6. That must be the proper condition of the Covenant which doth entitle God to the person as the person to God For the Covenant being mutual that which giveth men a right to God and bringeth them within the compasse of the Covenant must constitute them to be Gods and give him as it were a right to them by vertue thereof But it is not Repentance that giveth God formally a Title to a soul but it is receiving of Him by Faith and submitting to His Righteousnesse Therefore it must not be Repentance but Faith that is the proper condition This is seen in a Marriage-covenant For that is the womans condition upon her part which doth entitle her to her Husband as well as her Husband to her Now it is not Repentance that giveth up one to Christ as His as is clear but Faith c. that delivereth up a person to him and is that whereby one taketh him and consenteth to be His. And therefore it is Faith that doth entitle Christ to be His. Ergo c. 7. If all these works were the condition of the Covenant then entry into the Covenant were a successive work and not instantaneous but this is absurd Therefore not these but Faith alone is the condition of the Covenant for if in an hour yea in an instant at a Sermon a man may have his heart opened to receive Christ and by that have a right to Baptism as a Covenanter Then it is not successive But the former is truth Ergo. 8. If these Works were the condition and not Faith only Then upon supposition of Faith could not the Sacrament of Baptism be administred But it behoved to have antecedaneous to it not only the purpose but the actuall performing of these works because Baptizing supponeth the accepting of the Covenant what therefore entitleth one in profession must when it is really done be the condition of the inward covenanting 9. If Faith be the proper condition Then Repentance cannot be so because Faith is not a condition of the Covenant meerly as it is a Grace but as it is peculiarly qualified in its manner of acting Now Repentance not being qualified with that manner of acting cannot be a part of the proper condition 1. Because if so then were graces of different actings admitted to concur in the same capacity and manner of acting contrary to their natures 2. If so then not only Repentance but every Grace and all good Works might be accounted parts of the proper condition of the Covenant as well as Repentance and Faith if there were no peculiarnesse in Faiths acting respected in this And though this may be counted no absurdity by some yet to such as plead only to joyn Repentance with Faith it may have weight And to others we propose these considerations First That the evidence of light doth constrain the acknowledging of Faith to be eminently the condition beyond all yea that it may be called the only condition of the new Covenant 1. Because it is the principall condition and the other but lesse principall 2. Because all the rest are reducible to it as necessary antecedents or means c. so Mr. Baxter Apho. Thos 62. and the formall and essentiall acts of this Faith are acknowledged to be subjection acceptation consent cordiall Covenanting and self resigning Now if Faith be the principall condition and that as acting so in which respects no other Grace can act Then certainly Faith hath a peculiar property here and that not as a Grace simply but in respect of the formality of its acting which doth confirm all that is said And thus Faith is not the principall condition as being only so in degree like a chief City amongst many Cities but in respect of a different manner of acting and an excellency to say so that is in it in that respect Such acts being peculiar and proper to it which are the proper characters of a proper condition and if so seing all other things mentioned are acknowledged as necessary antecedents or means or implyed duties c. why should there be a contending about words and a new controversie stated for the nature of a condition when the Church is almost suffocated with controversies already Secondly If Works be the condition equally with Faith Then our being accounted Covenanters must follow actuall Holinesse and till then none are indeed Covenanters which is absurd as was formerly said for so none could otherwayes have right to any thing in the Covenant If it be said These are seminally and in purpose at the entry That will not answer it because it 's not the purpose but the actuall performing of the condition that giveth right Beside if a purpose satisfie for a condition in these Then either seminall Faith or a purpose thereof is to be admitted also which is absurd or if actuall Faith be required and but other conditions in purpose Then it is actuall Faith and not these that is the proper condition of the Covenant Thirdly If these Graces and good Works be the condition of the Covenant Then it is either in respect of their particular acts or of persevering in them But neither can be said Ergo c. Not particular acts because the Scripture hangeth the prize on overcoming continuing to the end c. and not on acts Nor can it be perseverance because so no benefit of the Covenant could be pleaded till it were ended for it is the intire condition and not a part thereof that
is said to be seen of them 1 Tim. 3.16 and thereby they discern His manifold wisdom in the way of the Gospel as it is Eph. 3.10 for which cause they sing at His birth Luke 2. vers 13. as being glad to be the declarerâ—s of such glad tidings And no question many other wayes they are in this delighted and rejoyced and so have good ground to praise 3. This suffering of Christs and His Redemption bringeth with it the Salvation of the lost Elect who are many and their Salvation being a thing that glorifieth God and relieveth such as have been loved of Him from Eternal Wo it cannot but be delightsome to them for even the Elect Angels have a kind of sympathy with Elect sinners who are given to Christ for which cause they are said to have joy over a repenting sinner Luke 15.7 and 10. and therefore they may be conceived to praise upon the account of Christs dying because that redoundeth so much to the good of the Church 4. Christ by His death hath obtâ—ined a Name even above principalities and powers unto which God hath highly exalted Him Philip. 2.9 c. for which cause it is said Heb. 1.6 when He bringeth-in the first begotten into the world He saith let all the Angels of God Worship Him So that in praising Him that was slain they give obedience to Gods Ordinance in adoring Him who is the Son of God and who by His death hath not lost any thing of the Glory due to Him but thereby hath declared Himself to be worthy of the same and therefore it is particularly worthy to be mentioned to His commendation The third company that praise vers 13. is Every creature which is in heaven on earth and under the earth and such as are in the sea and all that arâ— iâ— them c. This looketh to the reasonlesse creatures that are contradistinguished from the redeemed and from the Angels called sometimes the whole Creation which by sin is made subject to vanity and is said to groan under the same Rom. 8.20 21 22. These are brought in not as if formally they could expresse praise But 1. to shew the gloriousnesse of this Object to whom praise is due It will be a task and employment to all creatures to praise Him 2. It sheweth some advantage that by Christs death sometime is to redound to them when they shall be freed from the bondage of corruption and brought unto the glorious liberty of the Children of God Rom. 8.21 In reference to which it is said they groan and travell as desirous of this change vers 22. and according to this they may be said to praise here as they groan there The words wherein they expresse their praise are four to wit blessing honour glory and power which were formerly spoken of There is some difference in the object of their praise as to the expression thereof from these who went before for they ascribe it to Him that sitteth upon the Thronâ— and to the Lamb for ever whereas the Lamb only was mentioned formerly Yet indeed there is no difference for when the Lamb is mentioned who is Mediator God that sitteth upon the Throne is understood as dwelling in Him And by this we may see 1. that the Glory and Worship which is given to the Lamb here is Divine and Supream because its that same which is given to Him that sitteth upon the Throne 2. We may see that it is the same worship and that whether God or the Mediator be expressed they are both worshipped in the same act for it cannot be said that this is any other worship than what the redeemed or Angels gave in the former Verses nor that there is any different object worshipped here seing that it is the same worship which is ascribed in all the songs Neither will any think that He that sitteth upon the Throne was lesse worshipped in the song of the redeemed and of the Angels where He was not formally mentioned than in this If any say that the Lamb is said to be worthy to receive glory c. which supponeth this to be a communicated glory Ans. We may see the inconsequencie of this by considering what is said of Him that sitteth upon the Throne Chap. 4. vers 11. and we may acquiesce in the interpretation thereof that is given In the last place when all the creatures have done the redeemed again come in vers 14. and they close this song because their interest is most and their engagements deepest 1. The four beasts say Amen thus the Ministers begin What they say is in this word Amen which is a word that usually closeth Prayer and doth import some clearnesse of Faith and confidence in the thing asserted and some vehement desire of attaining the thing prayed-for Here it is set down as the expression of hearts who are indeed passionatly desirous to have the Lords praise glorious and yet convinced to be uttterly insufficient for the same and therefore they close in a manner when they begin and they are beginning when they close And all is but rather an asâ—enting to the glory that is given and an acknowledging that all is due to Him than a reall performing of any thing in their own estimation In the last place the four and twenty Elders follow and they have nothing to say but fall down and worship Him that livâ—th for ever and ever The beasts say not much they expresse nothing but fall down silent as being overcome and infinitly outreached by the glorious and incomprehensible excellencie of the blessed Object yet is their praise no lesse acceptable to God than if there were many expressions because silence both in Prayer and Praise doth often speak more and louder than great noise of words And here we see that where the heart is inwardly weighted with the convictions of Gods goodnesse and ones own need and bended with love or overwhelmed in a manner with holy fear and reverence that it can expresse nothing yet even then there may be an acceptable worshipping of God Yea this silence is marked as the yond-most step or greatest length of praise that they did or could attain unto Observe 1. That in our Lord Jesus and in the execution of His Offices there is much ground of praise so much as may take up all creatures and an infinit deal more and it should be the task of all creatures in Heaven and earth to be setting forth His praise all of these companies say Worthy is the Lamb c. It is a wonder when this is their task that so few are taken up with it From the occasion Obs. 2. That the opening of this Revelation is a ground of praise 3. That many excellent things come by Christs purchase to the Redeemed These cannot be soon numbered O what are they beholden to Him Obs. 4. That it is praise to Jesus Christ and it is even almost all that Believers come to in the work of praise to be telling