THis is the fifth Epistle, directed to the Church in Sardis. It hath the division that is common to the rest, to wit, there is, First, an Inscription, vers. 1. Secondly, the Body of the Epistle, vers. 2, 3, and 4. And, thirdly, A Conclusion, vers. 5, and 6.
The party unto whom it is directed, is, the Angel of the Church of Sardis: this was spoken of, Chap. 1 vers. 11. It was once the seat of the rich King Cresus, abounding in much wealth, and also in much sin, and profanity; yet Christ by His Gospel begetteth a Church in this place. Although it be directed in common to Ministers and People, and for that end doth contain what respecteth the Church in common; yet we conceive it doth especially and principally relate to the case of the Minister, and to the People as joyned and agreeing with him in that dead condition, as the Exposition thereof will clear.
The person from whom the Epistle is sent, is set forth by two titles, First, He hath the seven Spirits of God: this was expounded, Chap. 1 vers. 4 and it is again repeated, Chap. 4 vers. 5, and 6. By these seven Spirits are understood the holy Ghost, in His severall Gifts, Graces, and Operations. Christ is said to have these: because He hath committed unto him the dispensing of these Gifts and Graces of the Spirit to the Church, and doth joyntly with the Father, send the holy Ghost the Comforter for the good of His People, as is clear from Joh. 14 vers. 16, 17 and Chap. 16 vers. 7, 8, &c. and many other places. He taketh this title in this place: because having to do with a dead Minister and People, He would both make them know what must quicken them, to wit, the Spirit; and how they may attain the same, to wit, by Him. It is no little part of Christs glory, nor of the Believers consolation, that Christ hath the dispensing of life, & livelinesse unto his People. The second title, is, which hath the seven Stars: this is in part taken out of Chap. 1 vers. 16 where Christ is described as having in his hand seven Stars.
By Stars are here understood Ministers, as Chap. 1 vers. 20 is clear. Christ is here said to have them, as He hath the seven Spirits: which doth import, 1. His speciall interest in, and title to Ministers: He hath a peculiar right to the Church beside what He hath to the world; yet hath He a more peculiar right to the Ministers, as having their Commission from him, and dependence on Him, in a more special manner. Therefore, Psal. 68 vers. 18. He is said after His Ascension peculiarly to have received gifts for men, or in the man: And yet these gifts, are no other but the gifts of Apostles, Pastors and Teachers, &c. which He again giveth to his Church, as is clear from Ephes. 4 vers. 8 and 11. Secondly, this title importeth Christs absolute Soveraignity over his Ministers in a special manner; for, he hath them: And so they being His, He may dispose of them at his pleasure, for furthering of them in his work if they be faithfull, and for blasting of them if it be otherwise. Thirdly, it points at Christs care of his Ministers, who doth in a special manner keep and preserve these Stars, as something that is much esteemed of by Him. Christ taketh this title unto Himself in this Epistle, 1. That he may provoke this lifelesse Angel, to seek life in Him, seing he who had the seven Stars, had also the seven Spirits; and so especially they, to wit, His Ministers might expect to be made lively by Him, if he were improven by them, and so this title doth back the directions that follow. 2. It is also to let them know that are Ministers, that though they be in an eminent place; yet are they subject to Christ who is their Soveraign, and so ought to be dependent on Him, otherwise they are liable to his triall and censure, who can dispose of them as he will: and so this title addeth weight to the threatning, which is contained, vers. 3.
The Body of the Epistle followeth in the close of the first verse, with the 2, 3, and 4. We may take it up in these four, First, the Lord discovereth the hypocrisie and deadnesse of this Minister and Church, vers. 1. Secondly, he proposeth many directions as remedies, fit for their recovery. Thirdly, he presseth the practice of these directions by several weighty reasons and threatnings; and these two are intermixed, vers. 2, 3. Fourthly, there is a qualification of this charge, and a consolation in reference to some Members that were free from this challenge; and this is held forth, vers. 4.
The case of this Minister and Church, is, in two expressions, 1. Setting out what they were thought-of by others. 2. Expressing what indeed they were before God. Before others they had a name that they were living, that is, they were thought to be in some good and lively condition more than ordinary, & were thought by others about them to be a Church, in better condition than other Churches: for, to have a name, doth import the esteem of somewhat in her, which was not ordinary; yet, faith the Lord, notwithstanding of that name they were dead, that is, very unsutable to that they were esteemed to be; and in respect thereof, indeed but spiritually dead. By this deadnesse we understand, First, A simple deadnesse in hypocrisie, and so it is to be understood, there are but many of you meer hypocrites, although ye have a fair shew. Secondly, Deadnesse may be understood comparatively, that is, either in respect of what they seemed to be, and were thought to be by others, or what they ought to have been; or, in respect of what somtimes they had been. And so even Believers may be thus charged, who having some life, yet in these respects were defective. And by considering what is said, v. 2 where somthings ready to die, are spoken of, it will appear that his charge is so to be applied in reference to declining Believers in part, as to others who were altogether hypocrites. It is like this Church hath been free of grosse Errors; for there is no mention of the Nicolaitans in the same as in other Churches: It is like also there hath been no inward division amongst themselves, or grosse profanity of practice, or such like: for there is no mention of such in the reproof, nor would such have stood with an eminent name; but on the contrary, it is like they had Ordinances in frequencie and purity, the Minister had Gifts in some eminencie, external subjection was given to the Ordinances, and they were waited upon, and, it may be, there was zeal in outward Reformation, as was in Ephesus. Upon these, and the like grounds, they came to be esteemed-of by others, as being in an excellent frame: the Preachers were thought excellent Preachers, and no Church thought more happy than the Church of Sardis; and it is like, it was counted a blessed thing to live in such a place: and, it may be, that the Minister and People had their own too great esteem of themselves, as being priviledged beyond others, because they were free both of the Errors in Doctrine, defects in Discipline, and also of the crosses and trials, which we find other Churches lying under: whereupon they are said to have a name; and yet they were indeed, and before the Lord, in the respects formerly mentioned, dead, and unanswerable to that name: which is indeed a sad charge, and a most dangerous condition. Whence we may observe, that a Church, or Minister, or a particular person, may have a great esteem from others, and also have much esteem of themselves, and have some seeming grounds for the same; and yet either totally, or in part, and comparatively, be but dead and lifelesse; and in no such estimation before God. This may make all, both Ministers and People, to tremble, & to beware of being pleased with frothy and empty names, which oftentimes are found to be exceeding light before God.
It may be enquired on this occasion, 1. as to a private person, what grounds one may have to account himself living, when yet indeed he may be dead? For answer, We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible, to wit, how great length an hypocrite may go, and yet be still in the state of hypocrisie; as also of that other, to wit, how far a Believer may decline in the estate of Grace, and yet continue to be a Believer? because the deciding of these, as to the maximum or minimum quod sic, doth not tend to edification: And He would have His People keeping a distance, even from the borders and marches of these things in their practices. Yet we conceive, that it is clear from Scripture, that a hypocrite may have very manythings that may be the occasion of a name to him; and yet really he may be still unsound. We may, for example, instance them in these particulars, 1. If we look to negatives, they may be justly chargeable with nothing before men, either as to omissions or commissions: and in this respect Paul was blamlesse, even while a Pharisee, Phil. 3:6. 2. If we look to the common gifts of the Spirit, which come under that name of Gratia gratis data, they may come a great length here, as, to speak with tongues, to understand all Mysteries, to have all knowledge, 1 Cor. 13:2. And in this respect they may Preach well, Write well, Dispute well; yea, even to the edification of others; and, as to the exercising of a gift, Pray well also. And, no question, Judas and others, whom the Lord will not own for His in the day of Judgement, were eminent in all these, as they were for casting out of devils and the working of miracles. 3. If we will look to the performance of externall duties, it will be found they may come a great length in this respect. That Pharisee, Luk. 18:11, 12 prayed and fasted often, and gave tithes of all: and that man, Matth. 19:20 said, All these things did I keep from my youth: which might be true, as to the outward performance of duties, and so as they understood them; which also is confirmed from the example of Paul. 4. If we look in to the spirituall meaning of the Law, as it doth obliege the inward man to a conformity thereto, we will find that hypocrites may go a length even in that: thus we find a discreet Scrib (Mark. 12:32, 33) acknowledging, that to love the Lord with all the heart, with all the understanding, with all the soul, with all the strength, and to love our neighbour as our self, is more than all burnt offerings or sacrifices. This is indeed much, to prefer internal moral duties to external ceremonial performances; and is more than usually was acknowledged amongst them: for which cause, the Lord faith in the next word, Thou art not far from the kingdom of God; yet He insinuateth he was not in the Kingdom of God, and so not really sound notwithstanding. 5. They will sometimes have seeming fruits, even as to suffering: although no hypocrite can have a sincere end therein; yet it is clear, that many of them may suffer manythings materially for the Truth of Christ. The Apostle, 1 Cor. 13 supposeth that one may give his body to be burnt, and yet want love: and, Gal. 3:4 he supposeth that there may be much suffering in vain. And certainly experience in all ages of the Church, hath made this appear to be truth. 6 It we look further in reference to Gospel duties, there may be fair Hourishing in this respect also; as first, convictions of sin may be carried on a great length: Saul was often brought to say, I have sinned; Felix trembleth, while Paul preacheth to him, Act. 24:25 and even Simon Magus is brought to desire the help of Peters prayers, as being convinced of his hazard, Act. 8:24. Secondly, This conviction may be followed with something like Repentance, and sorrow for the committing of sin: thus, even Ahab humbleth himself, 1 King 21 vers. 27, 29 and these that are mentioned, Psal. 78 vers 34 &c. did seek and enquire after him who slew them. And certainly there wants not sorrow and bitternesse in Judas his repentance, Mat. 26:3, &c. when he did really row what he had done. Thirdly, There may be also something like faith; whereby one may in part be brought to believe the generall truths of the Gospel concerning Christ, &c. and to his own apprehension be perswaded in himself, that he hath received him; and so carry within himself as if indeed there were ground to expect what is promised in him. This is clear also from the many instances of historicall and temporall faith, that are recorded in Scripture: and in this respect, it is said of the temporary Believer, That anone he receiveth the word with joy, and goeth forth as if all were well. Thus Agrippa, is by the force of the Word almost perswaded to be a Christian, Act. 26:28. And, Isai. 48:1 and 2 some are said to call themselves of the holy city; and stay themselves on the Lord God of Israel (which supposeth an exercise of faith, at least in their account) and yet, it was not done in truth and in righteousnesse. In the seventh place, we may instance it in the common operations of the spirit on the affections within: we have already hinted something of convictions for sin, of fear, of wrath, and destruction of the soul, which certainly may sometimes affect many hypocrites; also of grief and wordly sorrow, which may seaxe upon such, and in an high degree; who yet may have nothing of God in them: upon the other side, there may be much of it also in respect of the flashes of joy, tendernesse, and meltings of heart, which hypocrites may have at one time, either in some publick Ordinances, or possibly in secret, or otherwise; more than at other times; and yet there be nothing but the common operations of the spirit, such as were in many of Johns Hearers, who for a season rejoyced in his light, Joh. 5:35 and in temporary Believer, as was formerly cited: for, the Lord that dispenseth the common gifts of the Spirit as He pleaseth, doth also dispense of these common effects of the Spirits operation, such as liberty, fear, joy, sorrow, and the like, according to his Soveraign pleasure, without respect to the eternall state, good or bad of the person on whom He bestoweth them. Now seing these things and such like may be where yet sincerity is not, what wonder is there that a person be said to have a name by others, or be thought to have reality by himself, when yet indeed there is nothing but deadnesse? Oftentimes men (that are ordinarly admirers of themselves and what is in themselves) are brought to think highly of themselves, and of the sincerity of their own state, and that with great perswasion, upon lesse grounds than these that are laid down, as we will find in the Epistle to Laodicea.
If it be asked, (supposing such things to be,) What can further he defective to reality?
Answ. To say no more, all these things may be, and yet there may be defect in these three, which are simply necessary for the differencing of a sincere person from an hypocrite, First, There may be a want of the new nature, and the person not yet be born again, as it is, Joh. 3:3. Secondly, All these may be, and yet the person not be brought really to deny his own righteousnesse, and positively to receive Christ offered in the Gospel, and to rest upon him, for the attaining of life through His righteousnesse and satisfaction: although they may be convinced it is good to do its and although they may think they have done it, (being blinded by their own pride) and although they may some way comfort themselves as if they had done it in this their presumptuous dream; yet, really it is never done: for so, they could not but be saved, because of the immutable tearms of Gods Covenant, which say, Whosoever believeth in him shall not perish, but have eternal life. Thirdly, All these things may be, when yet there is defect in the nature of the inward duties (to say so) and in the manner of performing what is outward, that is, they maybe both without the qualifications required to the constituting of sincerity and sincere acts spoken to, Chap. 2. So that still these fruits are but fruits of the old tree and flesh, and are not brought forth by faith in Jesus Christ, without which nothing can be pleasing to God; neither is His glory singly aimed at in them, &c. without which the most glancing fruits, will be but rotten before the Lord.
Again, Secondly, considering this, Thou hast a name that thou livest, and art dead, with respect to the Minister: it may be enquired, 1. What kind of Minister this is, who may be said to have a name that he liveth, and is dead, 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others, and in such things as may gain an approbation before men, without that which may make him approveable before God?
To the first, we say, that in the describing of such a Minister, we must, 1. look to somethings which he hath, that give the ground of his having a name. And, 2. to something which he hath not, the want whereof, proveth him to have no more but a name. First then, A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage. Secondly, he may have some good measure of gifts, and a pleasing quicknesse and dexterity in Preaching and mannanging of other duties that belong to his Calling. This gift it seemeth was in many Church-officers at Corinth, which made them appear exceeding eminent. Thirdly, he may have a frequency, and accurate formality in the discharge of all duties; as bearing forth much diligence and faithfulnesse in the discharge of them, with a seeming fervour and earnestnesse. It is like that these who preached Christ out of envy, Philip. 1:15 wanted nor a good measure of this. Fourthly, he may have a great plausiblness, and a familiar kind of humanity, and discretion (to speak so) in his conversation with others, which often tendeth to gain applause from them, as if it were a speciall sign of humility, and an evidence of love and respect whereby men oftentimes are engaged to esteem of such a Minister, more upon such an account, to wit, as being particularly friendly to them, than for their works sake, as the word is, 1 Thess. 5:13. It is like, that these false Teachers that got such a name, as, who but they, in Corinth and Galatia, had much of this way of insinuation: and also these mentioned, Philip. 1 cannot well be thought to be free in this respect, seing they Preached Christ out of envie and strife, vers. 15 as minding to gain a name thereby beyond Paul. Fifthly, Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people, and seeming countenance and fruit in outward things, as in the bearing down of Error, the suppressing of gross scandals and out-breakings, and the bringing of his people to some conformity in publick and private duties: in which respects, his Congregation may be more formal than many others. Upon these and such like considerations, a Minister may have a name of a very eminent excellent Minister, and yet there may be much unsoundnesse in two respects. 1. As to his own personal condition, he may be without life, or at the best without livelinesse in any sutable degree. 2. As to his publick Ministrie, he may be in manythings defective as to the sincerity of his practice before God, even when he appeareth to be sound and diligent before men, as it is here, vers. 2. I have not found thy works perfect before God. Where we shall consider this more particularly: and do therefore now leave this first Question.
The second Question, is, What may make a Minister so ready to please himself in the having of Gifts, and a name before others, when yet he may so faulty before God?
Answ. The deceits of mens hearts are very deep: and although it be exceedingly to be regrated that Ministers should fall in this evil of resting in the applause of others, when in the mean time they want Gods approbation in a great part at least; yet it cannot be denied to be a truth: and what is written to the Angels of Ephesus, Sardis, and Laodicea, doth abundantly confirm the same: and these reasons maybe given thereof, 1. Because oftentimes Ministers, especially such Ministers aim too much at the pleasing of men, and at the gaining of respect and applause amongst them: this may be atentation to the most sincere, but it is really that which unsound men are swayed with, as it is clear, Philip. 2:21 and therefore when what they principally designed, is attained, it is no wonder that they rest therein. 2. Of all men in the world, Ministers are most obnoxious to this tentation of vanity; and seeking approbation from others; because, most of their appearances are in publick before others, and that in the exercise of some Gift of the mind, which is supposed to hold forth the inward worth of a person more than any other thing. Now, when this meeteth with applause, it holdeth out a peoples estimation of such a persons worth, which hath a great subtilty in its pleasing and tickling of him, and so is ready to incline him to rest satisfied therein. 3. Many Ministers are not travelling in birth to beget souls, and to have successe as to the Salvation of many, as well as outward fruits; but are at best studying to exoner themselves as having been diligent in their duty. Now, when such meet with applause from others, it is interpreted by them, as some confirmation of their diligence and seal of their exoneration in their Ministrie: for, men being naturally willing to absolve themselves, are easily induced to admit of any testimonie, which may seem to confirm their own integrity. 4. Oftentimes Ministers take more pains in external duties of their Ministrie that are obvious to the view of others, than they do in the inward secret duties of Christianity upon their own hearts, such as self-examination, the making of their own calling and election sure, the keeping of themselves in the love of God, the exercising of Faith, Repentance, &c. whereby it cometh to passe, that often that may be their regrate which is spoken, Song 1:6. They made me keeper of the vineyards, but my own vineyard have I not keeped. And from this it is, that though their condition be exceeding defective before God: yet, they being unacquainted therewith, cannot be affected with the same. And, no question, many Ministers have much carnal quietnesse in their Ministrie, who could not entertain the same, if they knew how things were with them before God. 5. This evil also is inicident to Ministers, and hath great influence upon the other, that their having such Gifts, seeming fruits and approbation before others, is oftentimes made use of to counterballance and bear down any challenge that may arise concerning their own unsoundnesse, as if all these were testimonies so the contrary: and so, as oftentimes outward prosperity doth, through mens corruption, bear down challenges in some privat persons, which adversity doth waken up in others; so an out ward prosperous Ministrie (to say so) doth often smother many challenges of a mans inward unsoundnesse, which readily had been more taken notice of, had there not been such Gifts, outward countenance in external duties, and approbation from others. Hence we see, that as often the most tender Christian is under the crosse, so it is the most lively Minister who laboureth most under the sense of his own insufficiencie and short-coming in Gifts, who hath most grosse out-breakings in Errors, and profanity weighting him amongst his people; who meeteth with most disrespect, and maniest disappointments among the people and such like, these are often blessed of God to keep such a person lively, when others without these do sit up and forget themselves. O but Ministers that have a name, and some seeming countenance in the exercise of their Gifts, great applause and acceptation amongst the people, had need to be humble and watchful, lest they be liable to this charge, Thou hast a name that thou livest, but art dead! And, noquestion, many inadvertently are slain by such things themselves, when they preach to others.
We come now to the second thing in the Body of the Epistle, which is the directions that the Lord giveth both the Minister and people, for the recovering of them out of that condition, vers. 2, 3. And because the reasons whereby he presseth these directions, are intermixed, we shall speak to both in order as they ly. The directions are of two sorts. The first respecteth their present duty, and their carriage for the time to come, in reference to what might occur; the other respecteth what was past, and their carriage in reference to that. The first is in the 2 vers. comprehended in two directions: both which implie their former guiltinesse. The first is, be watchful: which looketh both to watchfulnesse in the private duties of Christianity, and also to a more watchful sympathizing manner of going about the duties of the Ministrie: which implieth, that what ever name they had before others, that yet really there was much deadnesse and security, unwarchfulnesse, and untendernesse in both these respects before God. The second direction is, & strengthen the things that remain, which are ready to die: By things that remain and are ready to die, may be understood 1. some remainders of the work of God in some that were honest, which being through carelesnesse and security exceedingly weakned and brought very low, were in hazard to die out, if not prevented: this respecteth especially these members who had declined from somewhat which once they had been at. And although, no question, there were many in that Church who never had anything; yet it is no marvell that the Lord mould His directions with a speciall reference to such as had some honesty in them. 2. These words may be understood as peculiarly spoken to the Minister; And so the things that remain, &c. are some little stirrings amongst the People, as the fruits of his Ministery, which now are like to die out, because of his formall way of carrying of himself in his duty: or, it may look to the few honest ones, which were among them, who were not fed and nourished by him in their spiritual conditions, and so were like to starve, even when he was flourishing in the exercise of his gifts to the admiration of others. The direction, and strengthen the things that remain, must be expounded with respect to both these: and so with respect to the first, it faith, they that ever had anything of God, and now have taken a stand, had need warmly and tenderly to nourish and confirm that which is behind; that by the exercise of tendernesse, prayer, repentance, and other things that belong to the life of Religion, that spunk may be keeped from dying out. With respect to the second, to wit, the Minister, it putteth him to a more carefull, painfull, and sympathizing way of looking to the Flock, and seeding them according to their several tempers, with what might be solide and nourishing to them; lest the blossoms of fruits, which he had in his Ministery, should evanish, and be blasted. And thus he is reproved for taking pains possibly in fitting his Sermons to the tastingnesse of some curious and vain Hearers, by the bringing forth of high notions and great words, whereby himself might be accounted a great man; and that yet in the mean time there was no care had to provide food, or Physick for hungry and sick souls.
This part of the directions, is backed by two Arguments. The first is implyed in these words, that are ready to die: which is in sum, if ye that are Christians be not diligent and serious, and ye that are Ministers be not watchfull and faithfull, ye that are private Christians are in hazard to have any beginnings that are in you extinguished: which may be understood respectively, both of saving and common stirrings: and ye that are Ministers may have your Ministery blasted, if these directions be not followed. This doth not imply any uncertainty of the persevering of the truely Godly; But doth set out, First, the connexion which God hath made betwixt livelinesse and diligence: And, Secondly, it sheweth how God sometimes useth to stir up secure Believers, to wit, by giving and blessing to them some sharp warnings.
The second way by which he presseth these directions, is more expresly set down in the end of vers. 2. For I have not found thy works perfect before God: which is, in a word, what ever man think of them as before them; yet I, having tried them according as they are before God and in His sight, who seeth further than men, have not found them to be perfect before Him. This word in the Greek is πεπληρώμενα, a word that is most ordinarily used in reference to Ministers, and setteth forth, integrity and sincerity in their Ministrie, when they fulfill or make fool proof of their Ministery, as it is, 2 Tim. 4:5 or when they fully preach the Gospel of Christ, as it is rendered, Rom. 15:19 and in other places. Therefore here it would seem especially to relate to the defects of the Minister, even when he went about his Ministeriall duties. And it importeth, 1. That Ministers ministeriall duties ought to be perfect before God. 2. That the Lord Jesus will especially take notice of them and their ministeriall duties. 3. It importeth this, that there are many Ministers who are very fair in their outward ministeriall carriage before others, and cannot be liable to any charge before men; that yet, when Christ cometh to try them, and reckon with them, will be found exceding defective before God. And on this occasion it is fit to consider, 1. What is necessarily requisite, according to this form of speech, that a Ministers works may be perfect before God. 2. What maketh a Minister, that may be abounding in externall labours, yet to be liable to this charge, that his works are not perfect before God. And this will clear a Question, which we left imperfect in the first verse, and not so particularly answered.
To the first, that a Ministers works may be perfect before God: beside the frequency of them, and what may also be in his other personall carriage, these things will be found to be required by vertue of this expression, 1. That in publick ministeriall duties a man be acted out of zeal to the glory of God and affection to the souls of these he preacheth to: this was Pauls practice in his fulfilling of his Ministery, Col. 1:25 (where the same word is) being compared with what goeth immediately before, and what followeth after. And this is the great commendation of Timothy beyond others, Philip. 2:20 that he naturally cared for the state of the people, that is, he pursued their edification, as a Mother will seek the safety and good of her own child. This is a qualification of an high price before God, without which, no diligence will be esteemed of. 2. That a. Ministers ministeriall duties be thus perfect, it is requisit that in them he extend himself according to his ability to the utmost for the peoples edification. That is to make full proof of the Ministery, 2 Tim. 4:5 when nothing is left unessayed which may put a mans gifts, time, ability, &c. to the utmost, for the Peoples good; so that his design is seriously to improve all for that end. 3. There must not only be diligence and faithfulnesse in externall duties; but there must also be a sutablnesse to Gods minde, in the end, motives, and manner of performing these duties, and also tendernesse and faithfulnesse in the performing of such duties as are not obvious to men, to wit, praying for the People, sympathyzing with them in straits, grieving when they are wounded, and the like, which we will find frequent in the practice of Paul. Now, when a Minister contenteth himself with the performing of such duties as are before men, and maketh no conscience of these, it looketh as if he aimed rather to be approven of men than of God: and therefore his works cannot be said to be perfect before Him. And to this belongeth a Ministers carrying of himself in preaching, admonition, and every duty as in the sight of God. 2 Corinth. 2:17. For we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 4. This perfection taketh in an earnestnesse and universality in all the duties of the Ministrie, and that in reference to all times and persons: so the Minister must reprove, threaten and carry displeasing messages, as well as instruct, comfort, and preach that which may be more pleasing. He must do this also in reference to great men as well as to these who are mean, as well to these whom he loveth, and who loveth him, as to others: and so he is to be searching the secret faults of Professors, to wit, their security, pride, hypocrisie, &c. as well as the grosse out-breakings of others. It is like, that this Angel was defective in this respect, and searched not in his Doctrine so as to make discoverie of the hidden hypocrisie and corruption of hearts; and that he did not faithfully rip up their wounds, possibly fearing to displease them: for, oftentimes he that seeketh to heal the wounds most smoothly, gaineth most applause from others. Now, where there is defect in these, no ministeriall duties can ever be accounted perfect before God. When Paul is putting Timothie to make perfect, or full proof of his Ministrie, 2 Tim. 4 he thus proceedeth, vers. 2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine. And so he describeth himself to the same purpose, Col. 1:28, 29. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labour, striving according to his working, which worketh in me mightily.
From this now it will be easie to answer to the second, to wit, what defects in ministeriall duties may make them not to be accounted perfect before God: for, if the former four be necessary to make such works perfect, then when there is defect in these, or any of these, a Ministers works cannot but be found imperfect: and therefore we shall say no more of it.
The second sort of directions that some way relate to their former carriage, as well as to their present dutie, are set down, vers. 3. In them the Lord draweth them back to consider the time of their espousals (as it were) and the terms upon which they Contracted together; what He proposed to them, and what they received off His hand, when the Word came amongst them; that now themselves may see if they have been answerable to such Engagements and Resolutions; and if there be not reason to repent of their declinings in general, this direction putteth them to a back-search of themselves: which is an excellent mean of recovery, either of Minister, or of People who have declined, as was cleared from the Epistle to Ephesus, Chap. 2:5. But more particularly, there are four words holding forth their dutie. 1. Remember how thou received: this importeth, First, that there was an offer made to them of the Gospel. Secondly, that they had in profession received the same. Thirdly, When it is said, how thou hast, &c. it importeth some more than ordinary conviction, or warmnesse in that their professed subjection to the proposed Gospel. It is like, some of them were as John Baptist’s hearers were, Joh. 5:35 rejoycing in that light for a season; but afterward becoming carnall and secure. And if there was any honesty, it was then more lively in exercise, than it continued to be thereafter: therefore, saith the Lord, consider what hath become of that now, and is the, present deadnesse be answerable to that tendernesse; and so, upon that consideration, be provoked to study more livelinesse. The second word is, how thou hast beard: this is almost the same, with the former, and looketh to the terms which God proposed to them when He took them to be a Church, and what was their purpose when they submitted thereunto. As if the Lord had said, did I propose to you only to take on a name without reality? or did ye engage only to be professors in shew, and not to be throughly sincere? See then how this condition of yours answereth my proposall, and your engagement. The third word is, and hold fast: which is not to be understood, as is he were well pleased with their present condition, as in the Epistles to Thyatira & Philadelphia: because here He giveth them many directions and burdens (to say so) besides this, which He doth not in the other two Epistles: But it doth imply these two, 1. A necessity of holding fast the little thing that was, lest they should run to the extremity, of declining ere long.
The third thing in the Body of this Epistle, to wir, the way how the Lord presseth these exhortations in this verse, is by subjoyning a sharp threatning, If therefore thou shalt not watch, I will come on thee as a thief, and thou shall not know: this threatning is general: but it is the more comprehensive and sharp, If we consider these two, 1. That when He saith, He will come, &c. He doth not signifie any particular stroke He will bring on them, whereby they may gather, that there is no particular threatning; but it may be comprehended under this generall: and so it may be, I will come unto thee and remove thy Candlestick, or sight against thee with the sword of my mouth, or call thee and thy people some extraordinary way to a reckoning, and such like. The sin of hypocrisie, especially in a Minister, is a most dreadfull sin, and they who are guilty thereof, are in a most dreadfull condition: for, their doom is blank, and God may fill therein all the threatnings that are in this Book, as it is in Deut. 29:20 and Rev. 22:18. And they themselves cannot tell how many evils they are liable unto at Christs coming upon them. 2. If we consider, that this coming of Christs is no friendly coming to them; but as the coming of an enemie upon them, and that in some terrible manner, suddenly and inexpectedly surprising them. And so it presseth them to the present exercise of Repentance, because the coming of the Lord would be dreadfull unto them in that condition; and yet it was hard to know how suddenly they might be surprized by the same.
The fourth thing in the Body of the Epistle, is, the consolation laid down in reference to the handfull that had some life: for, if they were but as two or three on the tops of the uttermost branches, the Lord will not neglect them. This consolation, vers. 4 hath three parts. 1. The persons are described to whom it is sent. 2. The consolation is laid down in a promise. 3. The reason is given, why the Lord putteth this difference betwixt them and others. The persons are several wayes described. 1. They, are said to be some names: this is according to the Scripture phrase, to shew their eminency and excellency, beyond others, who by their integrity had, as it were, procured themselves a name in Christs account: so this phrase is understood, Act. 1:15 to wit, not only it signifieth some persons simply, but some persons that are eminent. 2. They are even in Sardis: and this commends, their honesty, that had keeped somewhat lively, even where Minister and People were dead. 3. They are a few names: which sheweth, that in comparison with the multitude of this Church, there were but few sincere Believers, at least in a lively condition, although outward things looked exceeding fair, which also heightens their commendation. 4. In the description it is said, thou hast, relating to the Angel: which saith, that a lifelesse Minister may have some lively persons under his charge; and yet he is little to be thanked for it. We conceive, that this doth not only respect the title which he hath to all that are members; but it seemeth to relate to a peculiar interest in these few beside others; and so they might be said to be his, as being begotten by his Ministrie: in which respect, he could not be said to have these who had no sincerity at all. 5. They are described by this, That they have not defiled their garments: which relateth not only to purity in outward practice; (for it is like that was not so rate a thing in Sardis) but especially it relateth to their inward livelinesse and freedom from these evils, especially of security, formality, declining, hypoctisie, and such like, that were common in the place. And thus, to keep the garments, is often taken universally, as respecting mans inward condition, as well as that that is outward, and particularly, chap. 16 vers. 15.
The consolation it self, is in this promise, they shall walk with me in white: which hath a two fold consolation in it, 1. That they shall walk with Christ, and so enjoy his company and be made happy objectively by the possessing of His presence. 2. That in the enjoying of Christs company, they shall be cloathed with white: which we take to hold forth the unconceivable Glory which shall be put upon the souls, and even the bodies also of Believers, when they shall be railed in Glory and bear the Image of the heavenly, &c. 1 Cor. 15 and shall be conformed to Christs glorious Body, Philip. 3:21 and shall thine as the Sun in the firmament, Matth. 13. It’s called white, 1. because then there shall be no spot amongst all the Congregation of the first born. 2. When Christ is on his conquest, chap. 19 he appeareth in white: and in this place, it is to shew forth the Believers absolute victory over all difficulties and enemies. 3. When Christ was transfigured, His garments did shine, so saith he here, that the Believer, whorkeepeth himself pure, shall walk in Christs livery, and, as it were, He shall give them new cloaths like unto His own; Thus shall they be subjectively happy.
The reason subjoyned, is in these words, for they are worthy: we may take up worthinesse under several considerations, as, first, when there is supposed to be in proper justice a condignity between the deserving of the person; and the thing that is bestowed upon him: as when a workman is said to be worthy of his wages, speaking as amongst men: in this respect, Scotus, and many of the Schoolmen that follow him, denie that men can merit anything before God: because there is such a distance between God and creatures, that no creature can make God his debtor, without respect to His own free engagement & promise: and also, because there is no due proportionablnesse between the great happinesse of Eternal life, and what men can do to procure the same. This Doctrine is much opposed by the generality of the Schoolmen, and later Jesuites, as having these absurdities with it, 1. That it destroyeth all propermerit.
The Conclusion followeth: Wherein, 1. there are some encouragements given to the overcomer, vers. 5 and then the common advertisement, vers. 6 which is in all the other Epistles. There are three promises made to the overcomer. The first is, the same shall be cloathed in white raiment: which is, upon the matter, that same which was promised to these few sincere Members that were in Sardis. And is here proposed, to shew, that not only these in Sardis, but all that shall faithfully wrestle and overcome, shall be made partakers of that excellent priviledge formerly mentioned: And yet I suppose none can say that all that shall be cloathed in white, and admitted to heaven, are in strict and proper Justice worthy of the same; yet, upon the former Popish principles, this will follow, if so be the proper worthinesse of these in Sardis, had been the thing that procured this priviledge unto them, to wit, to walk in white.
The second promise, is, And I will not blot out his name out of the book of life. The Book of Life is frequently mentioned in this Prophecie: and (God-willing) we may take occasion to speak somewhat of it, chap. 20. Only now we say, there are four Books figuratively attributed to God (to mention no more:) for, God hath neither need nor use of Books; but after the manner of men for helping us to take up His mind, He thus expresseth Himself. First, There is a Book that is more generall, and comprehendeth His decrees: which in His ordinary providence He executeth in the World from time to time. In this respect, all His works are said to be known to Him from the beginning, as if He had had a particular roll of them all: and it is with respect to this, that David (Psal. 139 vers. 16) saith, Thine eyes did see my substance yet being imperfect, and in thy Book all my members were written, which in continnance were fashioned, when as yet there was none of them. A second Book, is, of Gods Omniscience: which taketh in all things past, present, and to come, as if He had keeped a Diarie of every event, and had written up every word and action of men. In reference to this, the Books are laid to be opened in the day of Judgement, Rev. 20:12. A third Book, is of Gods speciall care of His Church: whereby, as it were, He hath set forth Himself to have a peculiar care and oversight of her, and what concerneth her. This is mentioned, Chap. 5 vers. 1. &c. A fourth Book, is called the Book of Life: which relateth only to the names of such as our Lord hath ordained to Glory, and doth import that they are as definitely and distinctly determined and known by Him, as if they were by name and surname particularly recorded in a Book. It is this Book, that is here called the book of life: Because, 1. The end thereof is to ordain so many to Life. And, 2. because there is a immutable connexion betwixt being written in this Book of Life, and obtaining eternall life: and so, being the first and sure door that maketh enterance unto life possible and seasable, and gives the right to, and is the foundation of all that followeth; therefore deservedly it getteth this name to be called the book of life.
It rests then to consider, what it is not to blot out his name out of the book of life: It is not to be understood as if there were a scraping out, and putting in into that Book, posterior to Gods eternall and immutable decree: because, First, in that respect, it could not be called the Book of Life: for so, many might die who once were in it. Secondly, it is contrary also expresly to the end and use thereof in the day of Judgement, where (Chap. 20:12) expresse mention is made of the opening of this Book, for this end, that whoever were found from the beginning written therein, might be keeped from the lake that burneth with fire and brimston, as is said in the 15 verse of that Chapter. And if the connexion of being written in this Book, and the obtaining of life, were not peremptory, there could be no such reason of openning this Book in the day of Judgement. Thirdly, Whatever this be, it is something to be performed after this life: and seing it cannot be imagined that one can die with his name in this Book, and afterward have it blotted out: Therefore such a glosse cannot be put upon this place. And who would have further confirmation of this, may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus, as importing more than they expresse, to wit, that in the day of Judgement Christ will own the overcomer, and present him before God, as one that was inrolled in the Book of Life, and given to Him in the bargain of Redemption, for this very end, that He might raise him up in the last day, and give unto him eternall life, as it is, Joh. 6:39, 40.
That this is the meaning, will appear by considering to the third promise, But I will consesse his name before my Father, and before his Angels: which doth expresly hold forth what we assert of Christs solemn, and honourable owning of them as His and given to Him in the great Day, when all the holy Angels shall be present. We shall say nothing of the other part of the Conclusion, which is so often, but never needlesly repeated. Now, we may take some few Observations from the several parts of the Epistle, besides these that are already hinted.
Observe. 1. To have a name without reality, is an exceeding great evil; yet an evil incident both to Ministers and People. 2. These that have had once something, may through unwatchfulnesse be brought to a very low posture, as it were, to be ready instantly to expire. 3. Folks may have some extraordinary motions at sometimes, and yet afterwards fall from these, and forget them, as if they had never had such purposes and resolutions. 4. There may be some honest, where there is much deadnesse, even in the publick Ordinances; and God may keep some lively, even in such a place as Sardis, when the generality are dead, and this tendeth exceedingly to their commendation. 5. A Church may have a great name for many professors, and yet the number of the truly sincere may be very few. 6. Godlinesse is of great value where ever it is, if it were amongst never so few: it is like, Religion in power was not much thought of in Sardis; yet what advantage will these few have, beyond others that were of the greatest name, when Christ shall come to Judgement? it will never be well understood what advantage there is in true Holinesse beyond profanity and hypocrisie, till by Christs second coming this be manifested.
Beside these Observations and what hath been said, there are yet some few Questions tending to the further clearing of this Epistle; as First, If an unsound hypocriticall man may be a sent Minister of Christ? Secondly, If such a man may have gifts in exercise; or, if even a Believer may have gifts in exercise when his grace is in no good condition? Thirdly, If such a Minister may have fruits? Fourthly, If usually such a Minister with his gifts hath many, or rather but few fruits? And lastly, if by his deadnesse the Ordinances be so polluted to others as they cannot without sin partake of the same with him? to which, we shall answer shortly in order, by laying down some Doctrines from the Text.
And to the first we say, that men that are unsound as to heart-honesty, may be de facto Ministers in the Church of Christ, and, while continuing such, ought to be so accounted; What this Angel was simply in respect of his state, we shall not determine; yet this is certain that although be had a name to be living, he was dead; and his works were not perfect before God, what ever they were before men. And comparing this with the condition of the Angel of Laodicea following, we conceive there is ground to say, that men that are for their own case unfound, may yet be Ministers in Christs House; and are to be esteemed such, while they continue in that room, seing our Lord Jesus doth so here. And this is not to plead for profane Ministers, as if by this they themselves might have peace in their discharge of Ministeriall duties: or, as if others whose place giveth them a hand in the admitting unto, or keeping in the Ministery, such as are, or may be discovered legally to be so, might from this have any defence; there will no such thing follow hence; But it is to plead for the Ordinance of the Lord Jesus Christ, that ought not to suffer derogation in whatsoever hands it be. Hence doth the Lord (Matth. 23:3 &c.) recommend to His Hearers to give due ministeriall respect to the Scribes and Pharisees, even when He is to discover their rottennesse, that therby the peoples derogating from the Lords Word in their mouth, while they sate in Moses Chair and spake truth might be prevented. Our Lords calling of Judas to be an Apostle doth evince this (for He knew what simply was necessary to a Minister) who, no question, in his preaching, was to be accounted an Ambassador of Christ with the rest: the reason is, because it is not Grace that intitleth one to that Charge, but Christ his Call and Commission: and seing it is certain that these may be separated, a Call from Grace, as Grace from a Call: It will follow therefore, that according to His Sovereignty He may make use of whom He will, who as He hath not chosen Holy sinlesse Angels, but sinfull earthen Vessels, to commit that treasure of the Gospel unto, that it might be known that the excellency of the power, is not of men, but of God: so may He make use of sinfull men, even more sinfull than others, that it may be known that the edification of souls doth not necessarily depend on the holinesse of the Instrument, as Act. 3:12. Therefore we will find, that many who have been untender, have had hand at this work, as Matth. 7:23. Many shall say we have prophesied in thy name, &c. and Philip. 1:15. Some preach Christ out of envie, and saith Paul (Chap. 2:21) almost of all, they seek their own things. This ought to make both Ministers and People to tremble, and to strive to be in at the strait gate of Holinesse, seing no place nor station, nor shining gift can change our nature, and exempt from the sentence of Christs curse in the last day: which use is made of it, Matth. 7:22, 23.
In Answer to the second Question, We may see, that Gifts may be in exercise, where there is little or none of inward Grace, or a great decay thereof. This Angel hath a name and is thought of, even while dead: this may be in unregenerate men, as in the former instances; and also may be in good men respectively. It is like, Job; friends, for as excellently as they spoke, yet had much defect as to the inward life. And Solomon remarketh of himself (Ecles. 2) that his wisdom remained with him, even when his heart was bent upon vanity: Gifts are deceitful and deceiving both to men themselves and to others: Grace is another thing, and althought somtimes God will strike the Idol-shepherd in his right eye, and make even his Gifts to wither, thereby to shew the necessity of nearnesse with him; yet somtimes will He continue the exercise of them, that thereby His soveraignty may appear, and that men may not lay too much weight on a common Gift, and also that the edification of others may be furthered.
To the third, we say, That a man, whose particular condition is not approvable before God, may not only have gifts, and be called to be a Minister: but also he may have fruits, and some successe in his Ministrie: this Angel hath a few names, even in Sardis: and, no question, Judas in his Ministrie wanted not fruit, seing one report is made of all indifferently, Mark. 6:30. And the Preaching of Christ by the Inviers (Philip. 1:4) seemeth to have had successe: otherwise, their Preaching had been no great ground of rejoycing to Paul. This also is to shew the Lords soveraignty, who will, make use of whom he will in His Work: and although saving Grace do not alwayes accompanie common gifts of the Spirit; yet are they given to profit With all 1 Corinth. 12:7. And seing they do not alwayes nor often profit these to whom they are given, and yet are not simplie unprofitable when they are some way improven, They must therefore profit others for whom they are given.
To the fourth, we say, That although such a Minister may not be altogether alwayes without fruit; yet often great Gifts with an unsound frame of heart have but little fruit and few converts: he hath here names; but a few names, thought he himself had a great name: and certainly in part it is imputed to his unsoundnesse, whose works were not perfect before God; so that although men could not censure him; yet before God he was not kindly and natively driving the design of that peoples edification, whereof this, of having a few names is a consequent, as the real honestie, thought with a little measure of Gifts, of the Angel of Philadelphia, did not want its own influence upon the success of his Mininstrie: This therefore sheweth the danger of an unsound lifelesse Ministrie, that often the fruits are exceeding few, where there are any at all. Hence these Scribes and Pharisees are, in Christs account, as to fruit and to saving of souls, Matth. 9 as almost none at all, although he gave not people way at their own hand to cast at them. And considering, that turning of men from their evil way, and standing in Gods counsel, Jer. 23. vers. 22 and walking with God in equity, and turning many from their iniquity, Mal. 2. vers. 6 go together. It is no marvell that these who are negligent in the one, be also lesse blessed with the other. These, we conceive, God hath wisely linked together, that the more a man have of Him, the more fruit his Commission in his mouth should have. And althought this be not peremptory in all cases, especially in the comparative degree amongst honest men; Yet, 1. this connexion is more suitable in it self, vers. 12 that one who tenderly and singly aimeth at fruit, should attain more than one who indeed intendeth but the feeding of himself. 2. The one hath a promise and may claim it, 1 Tim. 4:16 the other is judicially smitten in this: for, as s fruits are in part some reward of Grace to a faithful Minister; to fruitlesnesse is a just stroak upon the other. 3. There is a connexion also in respect of means: tendernesse in a Minister dispoleth to faithfulnesse, sympathie, &c. and the want of it, unfitteth a Minister to conceive experimentally of manythings; and so he is indisposed to speak them seasonably: and it marreth that holy boldnesse, which immediate eyeing of God giveth; and by it a Minister is incapacitated to deal in secret with God for the people and is ap to lay stumbling-blocks before them: and so, partly by wanting what he should have, and partly by being prone to foster their securitie, or rifle their wounds untenderly, or stumble them by his carriage, he, in these and many other respects, looketh as one not suited and fitted in an ordinary, at least a kindly, way, for the begetting of many: so that whatever in some extraordinary cases the Lord may do; yet this is most useual: which should make people desire lively Ministers, and pray that they may be kept so; and also should make Ministers conscionably see to their own particular conditions, and that in reference to their Ministrie, least by their declining in their own Spiritual estate, and their neglecting thereof, they have no lesse influence on the fruitlessenesse of their Ministrie, than by the direct neglecting of proper ministerial duties.
From this also we may gather, in answer to the last Question, That no personall corruption in joynt worshippers doth pollute any of the Lords Ordinances to another; or, on that account, necessitate a separation from them: for, if the corruption of any had such influence, then it were especially the corruption of Ministers; and if the corruption of Ministers did so, then it were not to be thought that the Lord would have such; even after their discovery, to be acknowledged still to be Ministers, which yet here and and in the former instances is clear. The Word and Sacraments administred by such, if rightly received and improven, are owned by Him as His Word and Sacraments, as well as when administred by the most Holy; as from the considering of the formentioned instances may appear.
There are yet two particular questions, which possibly may be desiderated by some, to which we shall speak a word before we leave this Epistle. The first is, by what symptoms a Minister may discern his own deadnesse while things seem to go well with him in publick? or, what may give him occasion to suspect himself to be under such a charge, as is given against this Angel here? The second is, Whit may be the means of a Ministers preventing of such a condition, or, of recovering himself therefrom when fallen into it?
To the first we say, that even when things go well in publick before others, a Ministers works may yet be liable to this charge of not being perfect before God: and, we conceive, upon search within, and reflection upon himself, may be discerned by these or such like symptoms, 1. When there is a decay or lifelesnesse in his own particular condition, that is, when there is no exercise of Repentance in himself as a Christian, nor freshnesse and tendernesse in communion with God in secret prayer and other Christian duties: if in such a case he should preach as an Angel, yet cannot that be said to be perfect before God. 2. In such a frame a Minister ordinarly is not kindly affected with the discharge of ministeriall duties, nor with sympathy towards the People; but he goeth lightly under the burden of these, almost indifferent what come of the fruit, if fairly and without any palpable discovery of his infirmity such duties be put by. 3. Upon this it followeth, that if there be acceptation of the thing amongst the people, there is but too much quietnesse in the Minister, without reflecting upon his own indisposition and unfoundnesse, and without being taken up with the desire of fruitfulnesse among the people. This is suspicious-like, when a Minister so acteth in ministeriall duties, as if there were no more called-for, than the throughing of what is publick before men. 4. Something of this may be gathered from the scope and strain of his Doctrine, that is if their be any secret aiming to commend himself by, such Doctrine, or, if of its own nature it seem to tend more to that, than to edifie and feed the souls of Hearers. 5. If his own gift and present acceptation among the people be well satisfying to him, so as he be under little fear of fitting up, and if he be unfrequent and cold in adresses to God for livelinesse and successe: these and such like things look not well. 6. Somewhat may be perceived by Ministers inclination to converse with unserious untender men though they be civil; and to keep up general discourses and questions with them, rather than to converse with such as are tender, and love to have their exercises and practicall cases for the matter of their discourse: it cannot be well when it is so. 7. It is not right with a Minister, however it be in the exercise of his gift, when he is not walking under the impression of sinfull defects, and unsinglenesse and want of zeal as to his end and manner of carrying on the most commendable-like duties; for as it is no good token a private Christian to be without the impression of his own corruptions and sinfull infirmities; so it cannot be right with a Minister when his ministeriall defects are not sensible to him: and when there is not an actuall exercise with the selfishnesse, carnalnesse vanity, &c. that are in him, it’s too like these have too much sway with them.
Now, to the second, to wit, What a Minister ought to do in such a case for recovering of himself? Answ. The reading of this Epistle seriously will indeed satisfie this: which we may draw out in these directions, 1. It’s necessary that a Minister observe his own condition, and take notice of the sinfulnesse and hazard thereof: this is implied in the word remember, vers. 3 and indeed who cometh to ponder and consider rightly their own condition, are in a fair way of recoverie. 2. There will be a putting of every thing right that belongeth to a Christian: oftentimes decaying in Christianity, bringeth on this deadnesse in the Minister: and therefore there can be no better mean of recoverie than once to put the soul in a right posture in this respect. 3. It will further this much, that he begin with the serious exercise of Repentance of what is past, and that as to the defects that cleave to him both as a Christian and as a Minister: this maketh the beginning of a recovery to be solid. Therefore it is commanded, vers. 3. 4. There would be special care had in the doing of ministeriall duties, that not only they be done, but that they be done in a right manner: that so every thing be done as in the sight of God, with an eye to this, that it may be found perfect before him. This is in the word be watchfull, and implyed under this Angels charge of not having his works perfect before God. 5. There would be zeal and carefulnesse in the begetting and keeping of life and livelinesse among the people, as in himself: and for that cause, a doing of every thing with respect to that end. This was the Angels fault in his deadnesse, to wit, the neglecting of this, and it is commanded to him, to strengthen what was ready to die, as a thing befitting his recovery. This is in a condescending way to seek to feed the people with what is profitable, though thereby a Minister should seem to some to lose of his name and reputation. 6. There is need in all things to be denied, and to exercise faith in Him that hath the seven Spirits of God, and the seven Stars also, without which there is no attaining to livelinesse: and for this end doth the Lord to describe Himself in the Inscription of this Epistle. Much dependence on Him, walking with Him, standing in His counsel, &c. and that in the meanest particular steps of any ministeriall dutie, as not daring to undertake anything without Him, and so an acknowledging of Him in His grace, as to the fruit of every thing, this is a very fountain of the life of a Minister.
THis sixth Epistle, directed to Philadelphia, hath the same Division with the rest to wit, the Inscription, vers. 7 the Body of the Epistle, vers. 8, 9, 10, 11 and the Conclusion, vers. 13.
In the Inscription, the Lord, the director of this Epistle, doth set forth Himself in these three, 1. He that is holy. 2. He that is true: these are two essential Attributes of the God-head, and shew that our Lord Jesus is God. And he taketh these stiles to Himself in this place, that, 1. He may shew unto this honest Church, that their honestle could not but be approven of Him, who was helinesse it self. And 2. to strengthen their Faith in the expectation of the performance of His promises, however they looked improbable-like, because He who made them is true, and truth it self. The third Title, is, He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth: This respecteth His Office, and holdeth Him forth as the great Steward of the House of God, who is intrusted with the management of what concerneth the same, and is in vested with Power and Authority sutable thereunto. It alludeth to Isa. 22:20, 21, 22, &c. where the Lord, speaking of His preferring Eliakim unto the government of Jerusalem and Judah, doth expresse it thus, And the key of the house of David will I lay upon his shoulder: So, He shall open, & none shall shut, and He shall shut, and none shall open. Now this, as attributed here to Christ, is not to be understood principally of His essential and absolute Dominion as God: for, that cannot be called the key of the house of David; but it’s to be understood of His Mediatorie Kingdom, whereby He, as Mediator, is invested with Power and Authority for ordering the affairs of the house of God. And as it standeth in this verse, it doth hold forth, 1. that Christ Jesus, as Mediator, hath a peculiar oversight and Government of the Church 2. That in this Dominion of Christs, is fulfilled the promise of perpetuating the power of the house of David: therefore it’s called the key of the house of David, which is committed to Him. 3. Here is held forth the Soveraignity and absolutenesse Christs Dominion: therefore He shutteth, and no man openeth; and openeth, and no man shutteth: there is no marring of any of His orders: for, He having obtained this Name above every Name by Gods exalting of Him thereunto, Philip. 2:9 there can be no imaginable competition with Him in the exercise of this Power. 4. This being compared with the former two titles doth show that He who is intrusted with the supream Government of the Church, is God: He, is holy and true, and therefore can do no wrong to any, nor fail in the performance of what He promiseth: which is of great consolation to His People. This, lastly, is here mentioned, to encourage and strengthen this honest weak Angel and Church against the many difficulties which they had to wrestle with, as we will find in the Body of the Epistle.
This Angel and Church, it’s like have been before others, far from that estimation that Sardis was in: for; they have but a little strength, and many enemies; yet were they much more honest and commendable before God, and fruitfull under the Ordinances they had: therefore the Lord indites a most comfortable Epistle unto them.
In the Body of the Epistle, we have these three things, 1.Their present condition, is in several respects described. 2. Their commendation is laid down. 3. Some excellent encouragements and directions are given them for the time to come. These three being interwoven, we must open them as they lye.
Beside this general, I know thy works: which, though common to all the rest of the Epistles in some respect, yet may be taken here as holding forth His particular approbation of this Church, because there is nothing quarrelled in her. This will not indeed prove that she was altogether free; but that, being honest & free of grosse faults, the Lord doth not rigidly reckon with her. Besides this, I say, in the 8 vers. this Churches good condition is set forth in these four, 1. Behold I have set before thee an open door, and no man can shut it: this is the fountain of all that is commendable in her, and from which it doth flow, to wit, Christs conferring such a mercy upon her: and this is a main encouragement premitted for the strengthning of the honest Angel of this Church. For understanding of it, we must consider, 1. What is meant by an open door. 2. What by Christs setting of it before the Angel, so as no man can shut it. By an open door usually is understood in the Scripture the Lords making way for profitable preaching of the Gospel, which standeth not mainly in having accesse and liberty, without any external restraint, to preach the Gospel; but especially it stands in Gods giving inward liberty to the Preacher, and in His countenancing of the Word, and making it effectuall and successefull upon the hearts of Hearers. This is called, Colos. 4:3. A door of utterance, when a Minister is not straitned in preaching the Gospel, but, as it were, the door is casten open to him. And, 2 Cor. 2:12. When I came to Troas to preach Christs Gospel, and a door was opened unto me of the Lord: which is some special signification of Gods sending him and removing of difficulties out of the way, and making his Ministery successfull there, And, 1 Cor. 16:9 it is said, a great door and effectuall is opened unto me, and there are many adversaries, So, that there may be an effectuall door opened, even where there is much opposition. In sum, it imports these two or three, 1. That there is a straitnednesse in Ministers who cannot bring forth the Gospel as it ought to be brought forth, and will when the Lord sendeth forth the Spirit and enlargeth a man with boldnesse to speak the same: in this respect, a door of utterance is opened unto him, as in that place, Col. 4:3 is clear. 2. That there is a further let beside this, to wit, when the ears and hearts of Hearers are so locked up that the Word hath no entrance, but is repelled. The Lord openeth this door, when by the work of His Spirit upon hearts, as upon the heart of Lydia, He doth make the Word to be received and admitted: in which respect, (2 Thess. 3:1) Paul desireth them to pray that the Word may have free course, that is, that there be no shut doors to marr the progresse of the same. Both these are understood here, to wit, liberty for the Minister to speak, and that with countenance and successe among the People. We conceive also that this phrase of an open door, doth take in a concurring of Gods providence, for the keeping of the Word ministred, and Ordinances in such a place in both the respects that are mentioned, notwithstanding of the numerousnesse and maliciousnesse of opposers: and this agreeth well with that word, in this verse, and no man shall shut it. And this may be a third thing imported in this expression, though it be not of the same kind with the former two every way.
By Christs setting open of this door before the Angel, so that none can shut it, is holden forth, 1. Christs supreamacie and soveraignty in giving Gifts to men, liberty and inward freedom to improve them, and also a blessing upon them in making of them succesefull. It is not Gifts, by which a man will be able to preach, if the Lord give not a door of utterance; yea, even the great Apostle Paul hath need of this, Col. 4:3 nor is it the having of utterance that will obtain fruits among the people, if the Lord do not open an effectual door, and give the Word free course among them. Hence it is, that sometimes where there is most utterance given, there may be lesse successe than where there are fewer Gifts: because he, whose priviledge it is to set open doors, doth open more fully the door of utterance to the one, and the effectual door to the other, and doth not open both equally to all. 2. This importeth the necessity and inevitablnesse of successe: when Christ this openeth the door, successe cannot but follow: and no man, or devil can shut out or impede the same, when He pleaseth to countenance His Ministers, and to commend the Word to the hearts of hearers. Now, it may appear what the meaning of this part of the verse is, which relateth especially to the Angel, to wit, I have called thee to this Ministrie, and have given thee some measure of utterance though thou hast not much ability, and especially, I have ordered matters so as the Word from thee shall have free course and successe. And, rage who will, this shall not be obstructed. By which also we may see why the Lord took the Title to Himself, that doth immediatly go before this.
The second thing in the verse, is, for thou hast a little strength: by little strength here, is not to be understood weaknesse in Grace; (for, that is eminently commended) nor yet little countenance in the discharge of Ministerial duties, But it looketh to his parts and abilities, which; its like, were not many and great in comparison of what others had, that is, it may be he was not able to speak of, nor search into so many profound mysteries, and follow doubtfull disputations, as others were in capacity to do. This is not mentioned here as any ground of opprobrie to him, nor yet as any ground of commendation, being considered simplie and in it self; but it is mentioned for these two reasons, which being put together, will clear the scope. 1. It is given as a ground of Christs opening the door before him, and as an evidence that what successe he had, was to be attributed to His countenancing of him, because thou thy self hast but a little strength. And this sheweth, that as oftentimes Christ is most tender to the weak Believers; so also to the weak Ministers, that are yet sent by Him, and honest in the discharge of their Commission. 2. It is mentioned here to heighten the commendation that followeth, to wit, that though thou hast a little strength, yet thou hast kept my Word. It is the joyning of these two together, that sheweth wherefore this is here taken notice of.
The third and fourth expressions, which most expresly hold forth the commendation, are, Thou hast kept my Word, and hast not denied my Name: by keeping of the Word here, is not only understood the keeping of puritie in Doctrine; but especially these two, 1. A Keeping it in practice, by being conform thereto in their walk. 2. An avowed Preaching of the Truth by the Minister, and his adhering to and owning of the same in his station, notwithstanding of all the reproaches which he met with: for the scope, relating especially to the Minister, this keeping of the Word must implie also something peculiar to him, which is commonly expressed in the Old Testament by this Word of keeping the Lords charge. The last word, thou hast not denied my Name, is to the same purpose; but doth import more than is asserted, to wit, that notwithstanding of the many trials thou hast met with, yet thou not only hast not faintly denied my name; but hast openly and confidently avowed and confessed the same. And these two, being compared with a little strength which this Angel had, do make the evidences and commendation of his honestie the more wonderful. In the 9, and 10 verses, the Lord giveth two special encouragements unto them, having also some testimonie of their bygone integrity included in them. It is like this honest Church, hath been under a twofold persecution, (as we have seen in some of the former Epistles) 1. From the corrupt and unbelieving Jews, who, having Synagogues in many places, did prove great persecuters and reproachers of the Name of Christ, and His Worshippers: This the Lord doth encourage them against, in the 9 vers. 2. From heathens: in reference to which, He comforteth them, vers. 10.
The Consolation, which is laid down, vers. 9 doth expresse these three, 1. There is a description of these corrupt jews, they are said to be of the synagogue of satan, who say they are Jews and are not, but do lie, that is, they indeed call themselves Jews, and children of Abraham, and Gods Covenanted people, &c. but they do lie, it is not so, for now they being broken off by their unbelief, are truely of the synagogue of Satan, and followers of him, as we expounded it, chap. 2 vers. 9.
The words of the promise may be two wayes understood, and we conceive that both come well in here, 1. They may be understood of sincere conversion; and so the meaning is, I will convert many of these blasphemers, and, as an evidence thereof, make them come and worship before thy feet; that is, really Worship God in the Assemblie with thee, like that word, Isa. 60:14. The sons also of them that afflicted thee, shall come bending unto thee, and they that despise thee, shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the Lord, the holy one of Israel. And in this expression, the Prophets scope, is, to foretell the conversion of the Gentiles in the dayes of the Gospel. The word in the first language, is, I will give them, &c. which doth expresse more significantly both the nature of this work as to the Angel; (it is a very excellent and singular gift to him to have blasphemers made converts) and also it sheweth the fruits thereof, it being a Gift of Christs Grace. This we conceive is to be taken as a part of the meaning: And is clear, 1. from the scope, which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement, to wit, His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added, and they shall know that I have loved thee, seemeth to import something of a kindly principle acting them in this.
Again, 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ; who from Christs clear owning of His Church shall be made, being as it were astonished, to acknowledge the same, and to say, doubtlesse God is among such a people of a truth, as it is, 1 Corinth. 14:25. And this being a promise made to the Church, as a peice of her splendor and happinesse, that her enemies shall lie, of give fained obedience unto her, Deut. 33:29 and a thing also that doth send to the evidencing of the Lords respect to His Church, we take it in under this promise likewise. So the meaning will be, I will give some of these Jews as real converts unto thee, and others of them shall be so far convinced of My respect to thee, as shall make them counterfit in their profession, and give thee some reverence also: for, if there were not some converts, the promise would not be so great as it is; yet, it cannot be expected that this reality should be universal amongst these corrupt Jews. And according to the former exposition, these words which follow, and to know that I have loved thee, are two wayes also to be understood, to wit, either of such a Spiritual discerning of the saving effects of Gods love to such a people, which begetteth a charitable perswasion in them of the sinceritie of such and such persons; or, it is to be understood of some common and general conviction, flowing from some outward evidences of Gods favour, which often is in many hypocrites.
The third thing in the verse, is, the Lords making this promise so observable, both by doubling and repeating the same; and also by prefixing a behold at every time thereunto: which sheweth, 1. That the thing is most rare which is here promised, to wit, to have blasphemers made converts. 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed. And, 3. that although it be difficult-like; yet in this case it is sure, seing for the confirmation of the Faith of this Church the Lord hath repeated the same.
The encouragement in reference to the other persecution followeth, vers. 10. Wherein, 1. there is a common trial foretold. 2. There is a promise made to them in reference to the same. And, 3. some ground, as it were a reason of this promise, is premitted, vers. 10.
The trial which is foretold, is several wayes set forth. 1. It is called a tentation. It is usual in Scripture to stile affliction by the name of tentation, as Jam. 1:2. Count it all joy when ye fall in divers tentations; and so also, vers. 11. The reason is, because such afflictions want never many circumstances waiting upon them, which do indeed make them to be tentations: and so either men are tried by them, or, through their own corruption, snared upon such occasions.
The promise, in reference to this trial, which is made to Philadelphia, is in these words. I will also keep thee from the hour of tentation, &c. It may two wayes be understood, 1. As being a promise to keep her from any prejudice by that trial, though she might meet with the same: this is indeed truth; but cannot be said to be a peculiar priviledge to Philadelphia: for, all the Lords people might plead and expect that, and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise. Therefore, 2. we understand it thus, when others shall be under persecution, thou shalt either be altogether free from that particular trial, which is to come; or, at least in a great measure shall be kept from the extremities that others thereby shall be put unto. And in this respect, the promise beareth somthing peculiar to Philadelphia: and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses, except there be the like warrand to apply the same.
The last thing in the verse, (though it be first in order) is the ground to which the Lord doth knit this promise, Because thou hast kept the word of my patience, I also will keep thee, &c. The word of Chirsts patience, is the Gospel: called so, 1. because usually the crosse followeth it, and the Professors thereof have need of patience. 2. Because it is the great School-matter that seacheth the exercise of patience: for which reasons, it’s also called the Kingdom and Patience of Jesus Christ, chap. 1 vers. 9. Their keeping of this word of His patience, doth import their owning of, and adhering to, this Gospel with much patience under many crosses and much persecution: & so this connexion doth not imply any merit in them procuring this peculiar priviledge; but doth expresse Christs tendernesse, and, to say so, His condescending equitie in His proceeding, who, seing this Church had a little strength, and yet had born out more stedfastly and patiently under many former trials, than others who might be of greater abilities, therefore, out of his tendernesse, he now promiseth to keep them free in a peculiar manner from a coming storm.
The last thing in the Body of the Epistle, is the advertisement, vers. 11 which hath these three, 1. An assertion of Christs coming, and that quickly, Behold I come quickly: which sheweth; that though he seem now to be absent, and to delay His coming; yet it will be found otherwise. It is said to be quickly, 1. Because it is not long in comparison with Eternity. 2. Because it will be sudden to enemies. 3. It will be seasonable to friends. It will not be one hour behind the due time: and therefore may be said to be quickly. 4. He is for the present hasting, and, to say so, making dispatch of what is to precede His coming; and so may be said to be coming quickly. This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side, and as a watch word to scare them from declining on the other, seing Christ was to come to Judgement, and that shortly. The second word, is, a direction, hold that fast which thou hast: which is in sum, ye are in a good condition now, be diligent to retain the same, as the like expression was expounded, Chap. 2:25. The third thing, is, a warning added to this direction, hold fast, &c. that no man take thy Crown: in sum it is this, thou art now in a royall condition, thy honesty is thy Crown before Me and others, and it hath a promise of a Crown after this: therefore be diligent and stedfast, left by your declining ye be prejudged of your Crown. It alludeth to running amongst men, where they that sit up in the way, though having for a time run well, yet obtain not the Crown, because some other outstrips them, & obtaineth the same: here the scope only, is, to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory; and it is here added, to shew how the Lord addeth spurs to Hismost faithfull servants for preventing of their falling.
The first part of the Conclusion, (for we shall say nothing of the second) is, vers. 12 comprehending five priviledges to the overcomer. The first is, I will make him a pillar in the Temple of my God: by the Temple of my God, must be here understood Heaven, and so, to be made a pillar, is to be fixed there in Heaven, as a Trophee of the Victorie of Jesus Christ, and as singularly and eminently fitted for, furnished with, & fixed in the glory that is there, For, 1. The proporties that follow, will shew that this can only be understood of Heaven. 2. Thus also it can only agree with all the other promises that are made to the overcomer, which principally relate to Heaven. 3. There is no other thing that can be expected by every overcomer but Heaven.
The second thing, is, he shall go no more out: the accesse that Believers have to Gods company and Temple here hath interruptions; and the Believer is again soon down from any mount where Christ may be transfigured before him: but (faith the Lord) when I shall make him a pillar in the temple of my God, and settle him in Heaven, there shall no more be any interruption of communion, either by Gods hiding of Himself upon the one side, or from the Believers whoreing from Him upon the other; but he shall be by the powerfull grace of God established there, and shall go no more our. And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God; that there is a time coming when that shall be broken off, and he shall go no more out.
The third step, is, and I will write upon him the name of my God: pillars that were erected as monuments of honour, were honourable according to the name or inscription that was written upon them: Now, there can be none more honourable than to have the Name of God written upon them, and to be devoted to Him. We conceive also, it implieth a sharing and partaking of the glory of God in some measure, as a poor creature is able to partake of the same.
The fourth thing, is, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God. We must understand, 1. What is meaned by this New Jerusalem, before it can be understood what it is to bear its Name. By the New Jerusalem and city of my God, we understand one of two, either, 1. Heaven, which is the seat of the Church triumphant, called here the New Jerusalem, because it so far doth exceed the splendor and beautie of the Church; or Jerusalem, here upon earth: and it is said to come down from Heaven, because by the preaching of the Gospel the Kingdom of God is brought near, even to the door. Or, 2. the congregation of the first-born that are already perfected in Heaven, called the New Jerusalem, because though they be of that same Church of Christ, yet are they in respect of their glorious qualifications and perfections, as it were, a new Church. And thus it is said to come down from Heaven, not so much to signifie any locall mutation, as to shew where it is for the time: and that their originall, as such, is from God. Both these turn to one, and shew that by this promise is understood, that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born. And thus to have the name thereof written upon the overcomer, is to have Him, as it were, declared a free Burgesse and Citizen of that glorious Incorporation. That it is this to be understood of Heaven, and not of any state of the Church upon earth, the reasons before mentioned do evince. Beside, it is a promise that is to be performed to every overcomer, and that after his full Victory here, and so consequently after his death: and therefore can be understood of no other thing but Heaven.
The last thing, is, and I will write upon him my new name: the Mediators new name, is, the exaltation which He had received after His Resurrection and compleat Victory, as is clear, Philip. 2:9. The writing of this upon the overcomer, is, the making of Him a joynt sharer of that His Glory; and so to sit upon one Throne with Himself, and eat and drink at one Table with Him, and to be hold His Glory, as Himself doth pray, Joh. 17:22, 23, 24 the due and proportionable difference being alwayes kept betwixt the head and members. Now, put these together, and so the overcome shall be glorious in himself: For, so, 1. He shall be a pillar. 2 He shall partake of the glory of God, and have His Name upon him. 3. He shall partake of the glory of Heaven and the Saints that are there already. 4. He shall partake of the Mediators Glory, and bear His new Name: and what more can be imagined? Thus the Lord shall be admired in all that believe, 2 Thess. 1:10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God, and for a memoriall of the love that our blessed Lord Jesus had unto, and of the Victory He obtained for elect sinners by His redeeming of them.
It rests now that we observe somethings further from this Epistle beside what is already hinted: wherein it is not our purpose to insist.
Observe, 1. There is difference betwixt gifts requisite to the being of a Minister, and successe by the exercise of these in the Ministery. There is here a little strength, that respecteth the first; and an open door, which respecteth the second: and these two are distinguished one from another. And thus we will find throughout Pauls Epistles, that difference is made betwixt his liberty to preach upon the one fide, and Gods opening an effectuall door to him upon the other. 2. We see that Christ is the giver of both, to wit, of gifts to Ministers, and of successe among the People. 3. We see that he distributeth not to all alike; but an open door is set before some, more than before others, and when not at all before others, as by comparing this and other Epistles together is clear.
It may be asked here, 1. What way a Minister may know if an effectuall door be opened to him amongst the People, seing Paul sometimes asserteth the same? 2. How a Minister, having such an opportunity, ought to carry in the improving thereof?
To the first we say, that this cannot be discerned alanerly from a mans gift: for, it may be shut where great gifts are, as we will see hereafter. Beside, it is like Paul had not alway this door open to him, at least it was more in one place than another. Nor is it meerly to be gathered from a mans freedom from externall crosses in a place, nor yet from the great following he may have: for, there may be many adversaries where this effectuall door is opened, 1 Cor. 16:4 and there may be no such thing, where there is great peace and applause. Yet, we conceive by these and such like characters, this may be somewhat discernable, 1. When a Minister getteth the door of utterance upon the one side opened to him, and there is an opening of ears among the People to welcom the same upon the other: which is not to be understood of carnal itching after, or being tickled with a gift: but of love to edification, and simplicity and diligence amongst them: which sheweth that such a man and his gift is commended to them; and so that they are in the greater capacity to get good of him. 2. Where this is, it hath reall changes following, and much solid work: for, by it people are not made light, and notionall; but are made humble, serious, tender, fruitful, &c. 3. Where such a door is opened, the devil often rageth, and setteth himself to oppose, traduce, or some way to blast the Ministery of such a person more than of many others. This poor Angel hath much affliction, when the Ministers in Sardis and Laodicea are free. And so when an effectuall door is opened to Paul at Ephesus, this is added, that there are many adversaries, 1 Cor. 16. Yet, even under such afflictions there are many trysts of providence to be marked in the Lords way, for countenancing that Ministrie, and many evidences of respect to the same from such as are tender. 4. It is a good token of an open door, when some way observably the Lord defeateth the devil and profanity in a place, and is making him fall like lightning from heaven by the Preaching of the Word. 5. The experimental proof that is most sure, is an actual gaining of ground upon the kingdom of the devil, and a bringing off of prisoners unto Jesus Christ: which is the proof given here, where God promiseth new converts; and is ever supposed by Paul, when he mentioneth this door.
Now to the second, to wit, how a Minister ought to use such an opportunity? We say, 1. it is to be improven will all diligence in his duty, as a man that is to reap corn that is already ripe. 2. It is to be made use of with all humilitie and self-denial, lest by being tikled therewith he prejudge the Master of His Glory, and so procure strairning to himself. 3. It would be with much fear and watchfulnesse: with fear; lest he himself miscarrie; or any soul miscarrie in the birth, because of his unskilfulnesse: with watchfulnesse, lest the devil saw tares while he is sleeping; and the conception prove false without realitie as to many hearers. This is Pauls word, 1 Corinth. 2:3. I was amongst you in much weaknesse, and in much fear and trembling, which sheweth the kindly impression which he had, both of his own and the peoples infirmities. 4. It would be improven zealously, that is, so as the Authority of Christ may appear upon his Ordinances both to adversaries and friends. 5. It would be made use of (to say so) solidly, by making the foundation sure, by proposing solide food to souls, as the substantial Gospel-truths, and the uncontroverted duties of holinesse: for, there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine, or the most extraordinary practices of grown Christians: and it is better that they be sed upon milk, and what is healthfull and nourishing, than that to please their appetites, they be diverted with uselesse Questions. 6. There would be much dependance upon God in such a case: for He is the Master, and hath appointed a great Steward over the house who hath the keys laid upon His shoulder: and the Minister in such a case, would know that he hath no Tack or Lease of such a condition, but is at the Masters pleasure: and therefore he would be acknowledged in every step of the Work as it is done, or in doing. Lastly, The great shot of all Preaching would be driven constantly, both in publick and private, to wit, the edificaion and salvation of the people, and the forming of Christ in them by travelling, as it were, in birth for that effect. Obs. 4. Sometimes there may be greater successe unto mean Gifts, by Christs countenancing the same, than where Gifts are in themselves more eminent and shining: the reason is, because, for the attaining of successe, it is not only necessary to have the exercise of a Gift; but also to have a door opened to them by Christ: and these two are sometimes separated, as was formerly said. And by so doing, the Lord would teach Ministers, to know their own insufficiency for any such thing; and also necessitate both Ministers and People to the acknowledgment of Him. There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice, wherin a subtile Philosopher who had long keeped the Assembly jangling with disputes, at last by a man of small parts (in respect of others who had been disputing) was convinced by the simple propounding of the Truth of the Gospel, which he closed thus, this is the Truth of God, Philosopher, believeth thou this? Who answered, he did. Then said the honest confessor (for so is he stilled by the Author) If so, then follow me, and be baptized: unto which the Philosopher yeelded, as if he had never learned to gain-say; expressing these words to the hearers, and especially to some other Philosophers that were with him, so long as I was dealt with by words, I did repell words with words, but when power proceeded with words out of the mouth of him that spoke, I was not able, said he, to resist that: and thereupon instantly went out to be baptized. At first all the Doctors were affrighted that the Truth should have suffered; and therefore hardly gave way to him to speak; yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher, when all these Scholastick debates did not. This is recorded by Ruffinus in the third Chapter of his book, which is the first added by him to Eusebius his Ecclesiastick Historie. Obs. 5. That some men of mean and small Gifts or Parts, and who are not able to do much by writing or disputing against subtile adversaries; do yet often prove more stedfast adherers to Truth in times of persecution, than others who in the former respects have gone far beyond them, and have been of greater esteem as friends to Truth, both with themselves and others, This Angels strength was not much; but his stedfastnesse and patience under affliction was great. Worthy Perkins, on the place giveth a memorable instance of this in the time of the persecution under Queen Marie of England, to wit, that there was an honest man of mean Parts, and no great esteem near to Cambridge, who did seal the Truth with his blood, when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same. Obs. 6. That oftentimes an honest Minister with mean Gifts, hath more countenance and successe in his Ministrie than where greater Gifts without honesty are, as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear. For (to say no more) he hath this advantage, that his works may be found perfect before God, wherein the others cannot but be defective. Obs. 7. That a little measure of Gifts, being honestly and faithfully improven, have their commendation from Jesus Christ, as if they were of the highest measure and degree: because it is not Gifts that commendeth a Minister to Christ, but faithfulnesse in improving the measure which he hath: and so if two talents be faithfully improven, it will be said, well done to that servant, and he will be called faithful, even as well as he, who had five, or even ten talents, bestowed upon him. And if this were well considered, Ministers might be lesse anxious for the measure of their Gifts, and more provoked to be serious and faithful in their improving of the same. Obs. 8. That it is a special mercy, even to be keeped from the common trials that others meet with: there is much mercy in Gods peoples being keeped free from ills, that otherwayes they might be over-mastered with: and it is not by chance or fortune, that the lot of one Church or Person is more easie than the lot of others; but this cometh from the Lords over-ruling Providence, keeping them from that hour of tentation, which in His wisdom is ordered for others; who is therefore humbly and thankfully to be acknowledged in the same. Obs. 9. That stedfastnesse in honestie and faithful adherence to Christ and his Truth, do never of themselves involve a people in trials and afflictions; but, in Gods good providence, do often prevent the same: therefore this honest and zealous Church, is kept from a coming from, which was to try all the world beside. Obs. 10. That it is not impossible to God to make open blasphemers real converts, and that sometimes He hath actually done and doth the same. Obs. 11. That when he doth this, it is one of the rarest Gifts that can be bestowed upon a Church, and one of the greatest confirmations that an honest Minister can meet with in his Ministrie; and, in the usual dispensation of Gods Providence, doth attend a Ministers honest, zealous and faithful discharge of his duty in simplicitie. Therefore both Ministers and People would not only be animated and encouraged to pray for the same; but also to love and follow honest simplicitie and faithfulnesse, as the most sutable and probable way for attaining the same. Obs. 12. That as usually true conversion to God and sincere love to the Saints go together, so also is it found in experience that the more bitternesse hath been against the Ordinances, Saints or Servants of our Lord Jesus, There will be, if conversion be true, the more full and manifest testimonies of respect shewed to them, even often beyond what are shewed from these that have been formerly sincere. Obs. 13. That profane men before their conversion, do not look upon honest simple and Godly followers of God, as so beloved of Him as indeed they are. Obs. 14. It is a good token when men are brought in sinceritie, to acknowledge, that it is neither the great men, nor the wise and learned men of the world that are beloved of God; but only the Godly, and all such, whatever their place or parts be. Obs. 15. The right impression of Godlinesse in a Person or Church is not to conceive such and such to be more deserving than others; but to be more beloved of God: which is the great fountain of all the rest.
IF we will compare the Angels of these three Churches in this Chapter together, we will find great difference: these of Sardis and Laodicea, it is like, had many gifts, which made the first get a name from others, and the last to esteem of himself; yet hath none of them a great commendation for grace but the contrary; He of Sardis had a name, but was dead; and his works (what ever they appeared to men) were not perfect before God: what he of Laodicea was, that Epistle also will clear. And for fruit, the Angel of Sardis hath little, but a few names; and it is like he of Laodicea had lesse or none at all. The Angel of Philadelphia again, is in all these three contrary: he hath few parts, but a little strength; yet hath a good testimony of honesty and successe. Whence may we not only gather, 1. That there are different measures of gifts amongst Ministers. And, 2. That some are more honest than others And, 3. That that the most honest have often the meanest gifts in appearance; and who have greatest gifts, often are least conscionable in the improving of them. And, 4. That a sincere honest Minister may have very mean gifts, either considered in themselves, or as being compared with others; and yet may be more faithfull in improving of them, be more accepted of by Jesus Christ with his small measure, and have moe fruits and greater successe, than others of more shining gifts without tendernesse in their walk: But we may also have occasion to enquire, what qualifications are requisite in a Minister of the Gospel? and particularly, if Learning be any way usefull to a Minister? or, if it be not rather hurtfull, seing weak Philadelphia is so commended, when others are reproved? or, if grace ought to be reckoned amongst ministerial qualifications? There are here extrems, some giving too much to Learning, and to little to Grace, and others doing the contrary. These are not then to be looked on as inconsistent; but as agreeing well together for, it is not the Angel of Sardis his reproof, that he had a name or gifs; but that he was unanswerable so them: nor is it Philadelphia’s commendation, that he had a little strength; but that he improved well that little which he had: otherwise, one talent may be hid and abused as well as five. To speak a word therefore to the thing we conceive that these three are necessary for the compleat qualifying of a Minister, or, of one of the Ministery, to wit, 1. Gifts. 2. Learning. 3. Grace. The second helpeth to mannage the first; the third sanctifieth both: and maketh them lavell at the right end and mark. Yet take these advertisements, 1. That there are degrees in all these, and that we intend not to stint to any rigid measure or degree in any of them. 2.
That although they be necessary; yet not equally, nor after the same manner, the first two being necessary to the esse, or being of ministeriall qualifications; the last belonging to the bene esse, or to the well and integrall being thereof, as will afterward appear.
By gifts, we understand a fitnesse given of God, whereby one is capacitated for such a Calling and although by improving, it may encrease; yet we conceive that it is in it self no acquired thing simply, but is like a Stock or a Talent that is given to Trade with in such a Station: and therefore by no pains, skill, or art, can be attained, where it is not given. Hence it is peculiarly called a gift: and of Christs giving Ephes. 4:12, 1 Cor. 12 and 14, 1 Tim. 4:14 and 2 Tim. 1:6. The Apostle comprehendeth it in that word διδἀκτικός, apt to Teach, 1 Tim. 3. And we may take it up in these three; 1. A capacity to discerne and conceive of the things of God with some distinctnesse: if this be not, there can be no progresse to any other step; and this may be called the gift of kowledge (as there is a word of knowledge which doth suppose this gift, 1 Cor. 12) whereby one is able to take up the truths of the Gospel, which every one is not: this is prayed for to Timothy, 2 Tim 2:7 not as to a Christian simply, but as to a Minister. 2. It taketh in a fitnesse to expresse and bring to th, for the edification of others, what they have conceived themselves: called by the Apostle utterance, Col. 4:3, 4 and he that hath it, διδακτικός. And it may be called the word of wisdom or knowledge, whereby on is fitted profitably to speak to others: without which, no knowledge is sufficient. 3. There is also comprehended in this gift, an energie, or efficacie, which bringeth out things in another manner, and with another stamp than the Rhetorick and eloquence of men can do. Hence the Word and Power in the Preaching of the Gospel are distinguished, 1 Corinth 4:19. I will know, not their word, but their power, (what the two great Divines Calvin, and Martyr say on the place, is excellent to this purpose) and this, we conceive, is the main differencing thing of a ministeriall gift, the former two being common to men of all professions in some respect, but this is not. Hence many men may have much knowledge, and be able by great eloquence to expresse it, and yet be far from that power and life which a native ministerial gift hath with it, as the corrupt Teachers at Corinth, who abounded in humane eloquence, were: which (as holy and Learned Mr. Boyd of Trochrege faith) is to be tried, not ex dono, or, by the gift only; but, ex doni efficacia, or, by the efficacy of that gift in the impression of it upon consciences. And, although this may be best known to a spiritual ear, which can try and discern gifts, as the palat meats; yet is the thing clear in Scripture, and often (as it is more and lesse) will be acknowledged by natural Hearers: such as not a few of Christs, and John the Baptist’s Hearers were, who yet notwithstanding di covered this power and efficacy in their preaching, which they did not in the preaching of the Scrib; and Pharisees, Mat. 7:29 that is, when a preaching for matter & manner of expressing exquisite, yet will lesse affect, and have lesse weight, than some few words spoken thus in simplicitie by another. This efficacie consisteth not in natural fervour and outcrying: there may be much of that, and little of this, and contrarily: nor consisteth it in any meer exercise of art, in disposing of the matter spoken, or choosing of taking expressions. These things, it is true, when not affected, may have their own use; but other wayes such affectation of words, may well draw men to admire the carrier, or love their gift; but doth not engage to esteem of Him that sendeth, and chiefly to commend the matter that is spoken, to the conscience; which is the native rule by which a true gift is discerned & squared. And we may consider it mainly in these, 1. In its simple plainnesse, or plain simplicitie; whereby the Truths of God are proposed like themselves, having nothing mixed in to divert the hearer from them; but they made as naked as can be to them, for their understanding of them: this simplicitie is often spoken of by Paul, and is opposed to humane eloquence, as in the Epistles to the Corinthians. 2. It consisteth in evidence & demonstration, a gift whereby one is fitted convincingly to propose or presse such a thing, not so much doctrinally in drawing conclusions from premisses, as by leaving the impression of such a thing upon the conscience, that it is bound with it: this is called the evidence and demonstration of the Spirit and Power, 1 Corinth. 2:4. 3. There is a power and efficacie which accompanieth this, as to its effects: this maketh threathings so weighty, that Paul will make Felix to tremble; and it maketh promises sweet and perswasive, so that Agrippa will almost be perswaded to be a Christian: this will make even the idiot or stranger (1 Corinth. 14) to say, Doubtlesse God is there. And that is more than an ordinary discourse, even of such a subject, thus to commend the Word and ourselves to mens consciences in the sight of God; when by his assistance, He maketh the Gospel to triumph in every place, and to be a sweet favour to Him in all, 2 Corinth. 2:14. 4. This ministerial gift taketh in a seasonable way of speaking as to the time, occasion, hearers, &c. Thus it is a gift of right dividing the Word of Truth, 2 Tim. 2:15 so as neither to strengthen the wicked, nor to faint and make sad the righteous; but to lay batterie at the proud imaginations of naturall men, for taking in of these strong holds, and to poure oyl in the wounds of exercised sinners, and that so, as the one, may not by the Preachers fault, partake of the allowance, or be wounded with the stroak that is designed for the other: this is indeed true learning, to be able to condescend and make plain a word in season to the wearie, Isa. 50:4 and such a one, is a work-man that needeth not to be ashamed. 5. There is in this gift a παρ ῥ ησία, or holy boldnesse and freedom, whereby in an Authoritative way the Lords Word is spoken as it ought to be spoken, such as is observed to be in the chief Pastor his Preaching, Matth. 7:29 it is called (Col. 4:3 and 4) a door of utterance, and a speaking as it ought to be spoken; or, as it is, 1 Pet. 4:11 as the oracles of God: so that in lesse or more, this gift ought to have a stamp of the Majesty of God on it, as His Word hath in it self. And this rebuking with Authority, that none despise this Ministrie, is both often mentioned in Pauls practice, and recommended by him to others, in the persons of Timothie and Titus: and it is like, somthing of all hath been in this Angel of Philadelphia. And this power is not anything physically and inseparably united to the man, or to his Preaching, but is in him a fitnesse and dexterity given of God, which He accompanieth with a singular impression by His Spirit ordinarily on the hearts and consciences of hearers, thereby discovering it to be of Him.
For the second, to wit learning, what to say of it will be harder to decide, seing it hath many several acceptions, as, 1. It may be taken for acquaintance with Scripture, and with divine and heavenly things in it, or, for acquaintance with humane literature, as knowledge of tongues, arts, sciences, &c. 2. We may consider learning, either materially in it self, as it is a fitnesse which a man hath to reason for a truth against an Error, to draw conclusions from premisses, to open hard places, or reconcile seeming contradicting places, and to answer objections, &c. or we may consider it in the manner how men come by this facultie, or acquire this fitnesse to understand tongues, to investigate and search into difficulties, &c. and thereby come to be enabled to improve the gift given, and to stir it up: which is either by an extraordinary illumination, as the Apostles had it, and Prophets of old, without any mediate pains or means; or by an ordinary and mediate way of reading, studying, and learning of these by mediate helps, which may conduce for that end. Now, in answer we say,
That learning considered materially, or in it self, as it implieth acquaintance with the things of God, that is simplie necessary. This all the Apostles had, to wit, ability to, reason against gainsayers, to open the mysteries of the Gospel, &c. This is required in all Ministers, 1 Tim. 3:2 and Titus 1:9 that he be apt to teach: and it is usefull in reference to the truths he hath to propound, whereof somthings are hard and not easily understood, which the unlearned and ignorant, are ready to pervert to their own destruction, 2 Pet. 3:16. A Minister then had need to be thus learned, left he speak, not knowing whereof he affirmeth, 1 Tim. 1:7 and (being unable to hold fast the form of sound words which himself hath learned, 2 Tim. 1:13) he be turned aside to foolish unlearned questions, chap. 2:23. It is also needful for his opening of Scripture, for his dealing with adversaries; and that both to exhort and convince gain-sayers, Tit. 1:9, 11 whose mouths are to be flopped by him, as, in many of the Epistles, we see Paul did; and that in a learned and methodick way of dispute: and this did Stephen, Acts 6 and it is frequent in that story. Yea, there is even a learning required in reference unto the wearie, unto whom words and expressions by a singular dexterity are to be wailed, Isa. 50:4.
For the manner of acquiring this learning and ability, we think it not simplie necessary to ty it to the ordinary mediate wayes: for, God often did communicate it immediately; and if He had thought good, could have continued it in His Church in that manner.
Yet, 3. Seing the Lord now giveth not thus acquaintance with Divine Truths, and ability to reason, &c. immediately; the way of studying, by reading, and being brought up by others in the knowledge of these, is now, upon this supposition, simplie necessary also: for, if it be necessary to know the mysterie of the Gospel and men by an immediate way do not attain it, then it is necessary to follow the way, whereby it is attainable. That it is not now immediately communicated, we suppose is clear in experience: men cannot now speak with a strange tongue; yea, not read their own tongue without teaching and learning: and can it be supposed that they shall be fit for prophesie, which is the greater gift? Beside, the Lord hath not left us His Word to ly by us, but that we should read it, as the command is expressed, 1 Tim. 4:13, &c. Give thy self to reading: yea, He hath so vailed many parts of His Word purposly, that the reader should be provoked to search into it, as is several times insinuated in this same prophesie: and seing there is a communication of gifts, & what is made known to one, may and should (in a right manner) be made known to others, and that by write as well as by word: what reason can there be, that a Believer or Minister now may not, and should not improve the knowledge that others before him had, or now at a distance from him have, in the mysterie of God, as well as by conference, he may make use of one that is alive, and present? And what other way if there than by reading to attain that? This cannot be denied to a private Christian, much lesse to a Minister: and the many sad fruits of ignorance, error and confusion, which flow from the neglect of studie, shew the necessity of this. Neither is it for nought that parents are commanded to bring up their children in the knowledge and admonition of the Lord, which in Timothies education, is commended: which could not be, if this way of acquiring knowledge were unlawful. And it is also confirmed by that property (given by the Lord Himself) of the Scribe, who is taught unto the Kingdom of God, Matth. 13:52 that he bringeth out of his treasure things new and old: whereby it appeareth not only that he hath a treasure or stock laid up, but that he hath in it, what is old, as having been of long time useful to the Church, and what is new, and added thereunto by his own painfulnesse.
For the knowledge of humane learning, and the studying thereof, such as tongues, sciences, historie, &c. although we conceive them not essential, and simplie necessary for the being of every Minister, so as none could be a Minister without them; yet we conceive them useful exceedingly to all, and necessary for the Church, being used in a right subordination to the great end of edification. For although the Lord gave gifts of many tongues: yet are the Scriptures in two original languages only: and is it not necessary to be acquainted with these? Yet hath the Lord made use of no extraordinary gift of tongues to translate them into several languages; but of men who by His blessing in the way of studie had acquired skill in these languages; which faith, that such a studie is necessary to the Church: and indeed if that had been unlawful, many nations of the Gentiles had never had the Word, and so never had been Churches, had not this been: that therefore which is such a mean for the propagating of the Gospel, and so blessed of God, cannot be displeasing to Him, who could have appointed otherwise, and not left this necessity on us, if He had thought meet. Beside, the right using of all sciences (even these which men by their corruption do most abuse) contribute exceedingly to advance edification: not by furnishing new weapons (the Scripture is the only Sword;) but by enabling men to mannage the old. These are to men, like skill to one that hath strength, to teach him how to handle his arms for his safety; like Physick to the body, to make all the members act to their several uses; and like the pulling out of somthing in the ear or eye, which marreth the hearing or seeing: So learning, is but the fitting of the natural faculties of the soul, of reason, and even of the gift formerly mentioned, to act neatly, and to be forth-coming accordingly, and subserviently to the orders and dictats of a sanctified judgement: whereas otherwayes a natural and habitual indisposition doth in much incapacitate men for the exercising even of that which they have. Neither can this be thought strange, seing men are not born skilful in any common occupation, till it be taught them: it is no marvel therefore that they be undextrous as to the main things. And the writings of Heathens have been made use of for good ends by Paul, as his citing of them upon severall occasions cleareth, and can the reading thereof hurt us? It is a good similitude which Basil useth (Orat. ad adolesc.) that as Dyers when they are to dy purple, do first put some common colour on the cloath to make it receive the purple the better; so, humane learning, is useful for fitting one for the more profitable studie of Divinitie. Only we say, This learning would be well regulated, so as to be made use of only for edification, men not flying to that as if the principles of Heathen Philosophers were more sure and strong than plain Scriptures, or as if, loathing the Scripture phrases and arguments, we would confirm Truths from more learned mediums out of these: much lesse would we reconcile their principles and the Scriptures by ascribing such a meaning to the Scripture, as must be consistent with them, as loather to brangle them in their Authority than the Scriptures of God; nor yet by using their phrases to derogate from Scripture-plainnesse or simplicity, (as often the miserably blind Schoolmen do) which is an high fault. It is abused also when a Minister thinketh himself somthing because of it, and despiseth these who are inferiour to him therein, or, when he accounteth that in himself, or in others, sufficient for qualification, or, when he useth it for oftentation or getting of a name amongst hearers; that is a poor learning, which maketh the message lesse intelligible, and lesse useful; and that is truely a learned Pastor, who can make Spiritual mysterious Truths most plain and palpable to the simplest hearer, as Luther once said, that he is the ablest Preacher who pueriliter, trivialiter, populariter, & simplicissime docet. Melc. Adam. in vis. Lutheri. Learning serveth to enable one in searching for Truth, to conceive what is solide or insolide, and to expresse it plainly; whereas that, is a great abuse of learning used by the Schoolmen (follow them in it who will) to make the plainest Scripture, or practical thing obscure with many doubts, questions, diverse senses, objections, and many frothie unedifying notions, which have never profited them that have been occupied therein, and is contrary to the true end of learning, which ought to be edification. And often the most learned Preacher, in this sense, hath the most ignorant People. He is not the most learned and skilful Lawyer, Schoolmaster, &c. who knoweth most speculatively, but he who can reduce it best to practice, as the nature of his Calling doth require; So is it truely in the learning of a Minister, he who can inform, convince, or edifie others with most dexteritie, is the most learned Minister, though, it may be, the lesse knowing man.
We said also, that Grace was necessary, and that he that thus carrieth the Lords message now should be holy, as they were, who of old carried His vessels we do not rigidely call for this as for the former two, so as if no man could be a Minister without saving Grace, and unlesse he be truely regenerated: what was said in the former Epistle, doth guard against this; yet we may assert, that it is necessary by necessity of precept: for, holinesse is a qualification in that same roll with ability to convince gain-sayers, Tit. 1:8, 9. And also by way of mids, it is usefull and necessary in many respects, 1. For himself: he cannot have confidence of his Calling, or of his being approven of God in it, without this: though he may be called; yet he cannot act as called of God, and so must be much incapacitated in that respect. 2. For the work: which is of that nature that it requireth communion with God and a standing in His counsel, Jer. 23:18, 22 otherwise, it may be accounted a stealing of his word without acknowledging of himself, vers. 30. And though these be necessary in any Calling, yet the nature of this sheweth them to be in a singular way necessary in it. 3. There cannot be that boldnesse in the message, especially where difficulties occur, without it. 4. For application of Truths, and speaking especially to the weary, this is necessary; that they may more natively take up the cases of others; apply the remedie to them, and sympathize with them, by making forth-coming the consolation to others, wherewith they have been comforted themselves, 2 Corinth. 1:9 which is a main way whereby God fitteth His Ministers experimentally; and even the Head, in some respect, was thus qualified. From this, Luther said, that these three, tentatio, meditatio and oratio, were requisit in a Minister: and they who want this holinesse, are certainly exceeding defective. Further, in respect of his having fruits, it is most necessary, these being often blessed of the Lord with many, and others with all their learning, but with few, as in these two Churches appeareth, beside a Ministers Prayers having influence on the hearers profiting, as well as his Preaching; and he being to Pray for them, and to account their thriving to be an answer of his Praying, as well as the fruit of his preaching, as in Pauls practice is manifest: what can the unrenewed Minister do here? Can he ly between the Porch & the Altar? can he strive without ceasing in Prayer to God for them? & therefore must he be much incapacitated to be profitable in this respect? Yea, for the credit of the Ministrie, it is requisit that he be of good report, even to these without, otherwise his word will not have much weight: and what will gain such a good report without holinesse? Hypocrisie often is not much convincing, neither is it continuing, whereas holinesse even in a common servant will adorn the Gospel, much more in a Minister, who is a city set on an hill, and cannot be hid.
Again, we say, that this qualification of holinesse should be greatly respected both in a peoples calling, or choosing of a Minister, and in a Presbyteries ordaining of one for a People; so that if they should respect all other qualifications, and yet never enquire for this, they are exceeding faulty: and although holinesse be not simply necessary to a Minister, as if without it he were not to be accounted to, when lawfully admitted, as is said; yet we conceive that neither a People, nor a Presbytery should passe over that qualification in their choice or Admission, so as to make no enquiry for it, or not to respect it, where, it may be, there is nothing to sway any to that opinion of the man in well grounded charity, but somewhat more to the contrary: for, the people are not left to call whom they will; if it were a Deacon, he is to be a man fall of the holy Ghost, Act. 6. And this place being the first clear evidence of a peoples interest in their calling of a Minister, this rule for their proceeding must be of force also. Again, it being such a great Trust, as to be intrusted with the Oracles of God, and with the souls of People, can he be thought fit to endeavour the saving of the souls of others, who yet maketh no conscience in taking heed to his own? This is the Apostles reasoning, 1 Tim. 3:2, 3, 4, 5. If a man know not how to rule his own house, how shall he take care of the Church of God? which is proposed by way of Question, to shew the unanswerablnesse of that reasoning, by which He presseth the observing of the former qualifications. And certainly these two, are not without weighty reasons put together, Act. 20:28 and 1 Tim. 4:16. Take heed to thy self, and to the Flock and Doctrine, But to shew this, that who careth not for the one, will never natively and naturally care for the other. Especially, that word, which followeth being considered, So shalt thou save thy self and those that hear thee, intimating, that carelesenesse in his own walk, may not only marr his own salvation, but also the salvation of his Hearers, seing these two ordinarily are carried-on joyntly, as in this Epistle: And, can people dispence with this, to have only a form of Ordinances, not caring whether their Ministers have fruit amongst them or not? or that the profit be to many or few? and yet there cannot much be expected (what ever God may soveraignly do) from a man that standeth not in Gods counsel, Jer. 23:22 and therefore turneth not many from their iniquity: neither can any expect that the Lord will approve that he should be made a steward in His house, and an under-father to His Children, who yet upon no charitable ground can be accounted a child himself, and what confidence can there be, that a man not esteemed gracious, shall either Christianly carrie in the outward form of Religion, or yet keep soundnesse in the Faith? and will they not be accessory to these evils, who have hazarded so much on them, who are not worthy of any such Trust?
The considering of this, as it relateth to a Presbyteries duty, will confirm it further. We say, they ought not (whoever call, or whatever ones parts be) to proceed to admit men to the Ministery; without respect, to this qualification of holinesse: my meaning is not, that search in extraordinary wayes should be made for knowing of mens conversion, or, that infallibility should be expected in this, or, that any particular evidences in such a measure or degree should be pitched on, without which nothing is to be satisfying, (for there are degrees, as was said) but because, even Schollers are naturally sinful, and gifts do not mortifie corruption, nor edifie, but as they are well improven; & seing often by mens profanity, good gifts do much hurt in the Church and seing there can be no ground to expect the right improvement of gifts by one not supposed to be gracious, therefore triall would be, 1. to clear that he be not profane, and that nothing can be charged on him. And, 2. that there are some things making him look holy-like, and giving ground, in a discerning charity, to esteem so of him, that what ever afterward he prove, they may have peace in what they have done. And lastly, that some fit time and way be taken purposely for trying or this. This is clear, 1. From the many directions that are given to Ministers concerning this one thing, in the Epistles of Paul to Timothy and Titus, where they are expresly limited in their proceeding to this, that he be holy, 1 Tim. 3:2, &c. and Tit. 1:8. And this holinesse is not only described negatively, that he be blamelesse, not given to wine, &c. vers. 6 and 7 but positively, that he have a good name, be sober, just, holy: which sheweth, that it consilteth not meerly in negatives. 2. It is evident that it is to be tried: because even a Deacon also is to be proved, 1 Tim. 3:10 (which also supponeth, that a Minister is much more to be proved) and then let him use the office, it he be found (that is, after triall) to be blamelesse: and so there is a proof to be had of this qualification, as of others. 3. It appeareth by his excluding of a Novice from this charge, vers. 6 (that is, one lately brought in to the faith) as not being yet able to bear it, or as not being well known what he might prove: and there being to us a proportionablnesse, and likenesse in some respect, betwixt the Novice then, (they being all accounted Believers) and one that seemeth now to professe more seriously than the generality of others, it faith, he would be of a standing profession that should be admitted to this Charge. And, 4. that which is, Chap. 5:22. Lay hands suddenly on no man, &c. doth confirm this also; and that is, not only lest he be not of parts, but lest he through untendernesse abuse his parts, and thou become guilty, as the reason subjoyned, cleareth. And (to meet that objection which one might have, to wit, It is not rashly done; for, nothing can be laid to his charge) Paul faith some mens sins are at the first obvious; but some (faith he) will follow after: and therefore will take time before they be discovered. Therefore there is need of warinesse and trial to bring them out, as Reverend Mr. Dickson expoundeth the place. And can this be so to be slighted in Ministers proceeding, which Paul so frequently presseth, not only to observe when it is palpable, but to search for it, where it is not so obvious? And if it be so requisite even for a Deacon, what will it be for a Minister, whose Station leadeth him more immediately to the things of greatest concernment? And as the Apostles appointed, so practised they, Act. 6. Seek ye out men full of the holy Ghost, them we will ordain, intimating, concerning others, that they would not ordain them, So is the qualification proposed for the Apostle, Act. 1 although Judas in Gods soveraign wisdom had been imployed; yet there is an other rule given them to walk by, than he taketh to himself; they must take one of these who had given best proof of their integrity, vers. 23. And through all the Epistles, when Paul is recommending Ministers, there is ever some evidence of their sanctification given: whereby he would let us know, what weight is truly in that qualification for commending of men for the Ministery; and what sort of men others should recommend after him. And there are also many reasons which may be gathered from what is said, to make Ministers very carefull in this, that holinesse be well looked unto in Instruments, as they would expect an open door to be set to them by the Lord, as he doth here.
If any should say, 1. that this looketh like the way of rigid trying of Church-members, and seemeth to favour that conceit. Answ. 1. I am not speaking of the manner of proceeding, but of the thing, what ever way any Judicatory or persons in Christian prudence shall take to satisfie themselves in the particular, that I conceive can be regulated by no certain directions: for, that will be fit in one case, which will not be in an other, &c. 2. Although there be a proving and trying here called-for; yet it will not hold as necessary to all members: because there is not the like ground; nay, nor such precepts nor practices for triall of members, as there is in this: and were it so clear for members, I suppose it were hard to shift it. Yea, 3. this doth overturn that rigidity and scrupulosity concerning Church-members, it is so far from strengthning of it: for, if there be somewhat singular required of a Minister, and if one that is already a Church-member be yet to be proved, if probably he be holy ere he be a Minister (so that one may be a Church-member for his holinesse, and yet unfit, in respect of his being defective in this qualification, to be a Minister; yea, a Deacon) Then is there not such rigid and accurate search to be made for positive evidences in every Church-member: for then, there could be no addition to it, or further length to go: But from this, it is clear that something is required in the triall of an Intrant to the Ministery, more than of one to be admitted into the Church: for one may be warrantably admitted to the Church, who yet may be unfit in this respect to be a Minister: therefore the extending of this conclusion to all the members indifferently, is unwarrantable: for, this new trying of them, supposeth the former not to be so exact, and yet all this probation is to be of such as are within.
If any should further object, that this laieth on that which is impossible. Answ. There is no such thing intended. But, 1. it is more than is needful to every Church-member. 2. It is somewhat that needeth proof and triall, and is not to be taken on trust: but the manner of triall we leave. 3. It is somewhat that may warrand the conscience, not to determine intambly concerning such a persons slate; but concerning a mans own act in a deliberat well grounded concurring in his ordination; So that there be no ground for a challenge afterward, being put to say, it was sudden, and so to charge himself as accessory unto, and guilty of, his sins also, if afterward he miscarry: which is intended by that precept, 1 Tim 5:22, &c.
If it be objected further, Then there would be few Ministers entered, and many Congregations would be desolate. That great Patern and Patron of Learning and Piety, Trochrege, when he moveth this objection to himself (which sheweth that it hath been ordinary in all times so to dispute against this duty) Answereth, that it is not so much to be respected, quot, or, how many be in the Ministery, as quales & qui, that is, who, or of what qualifications they be. Therefore (faith he) it had been the advantage of the Ministrie that they had been ever fewer, rather than that many who are in that station should have been admited to it: for (saith he) some became not only uselesse themselves, but do incapacitate others, and make the Ministery despicable before all by their carriage. And indeed it is often found so, that many Congregation; had been better still to have waited for what providence might have ordered for them, than to have been planted as they were. Many excellent things hath he to this purpose, pag. 1187 &c. particularly, pag 1107, &c.
We are perswaded, that whatever profane men think of holinesse, that yet the people who desire to have their souls saved, will be loath to have a blind Guide, who, by falling into the ditch, may hazard others, or, one that may heal their wound slightly; or at best, point out the way to them, but in little joyn with them in it. And especially, that Ministers of the Gospel, who know what esteem Christ hath of souls, and what difficulty it is for themselves to walk singly in this Ministrie, even though they mind their own salvation; and what native and natural sympathy is called-for betwixt a Minister and His Flock; and who are well acquainted with the devices of the devil, who aimeth to make havock of souls by an ungodly, as well as by an erroneous Ministery; and also are laying to heart and seriously minding their reckoning to Jesus Christ at His appearing, for the souls of such Congregations, as they have had accesse to provide with Ministers, whether his Sheep were committed to a friend, or an enemy, to one that loved him, and so would feed the Lambs; or one that loved and sought his own things, (as all men in nature do) and so would feed himself. We are perswaded (we say) that such will tremble to be accessory to such hainous effronting of JesusChrist, or such cruel betraying of poor souls in committing them to an ignorant, or unfaithfull Guide, who may fall in the ditch with them. And seing this is of main concernment to the advancement of Christs Gospel, and the edification of peoples souls, to have Ministers according to the Lords heart, and not mens, to feed the people: and a special promise subjoyned to His marrying of a Land, Jer. 3:14 and an evidence of His dwelling with a people, Let all such therefore, whether People or Ministers, who have a hand in this, be obtested in the fear of the Lord, and by the coming and appearance of our Lord Jesus, the great Shepherd of His sheep, that they be warie and circumspect in this most concerning-businesse, as they would not in that day be guilty of the bloud of many souls, that unholy Ministers cannot but be guilty of; and as they would not be accounted partakers with them in all their sins. And, no question, this command amongst others, is implyed in that charge to Timothy, 1 Tim. 6:13, 14, 21. And it is very observable, that in these Epistles, while he giveth directions to Timothie, and Titus in the name of all Ministers, which are to be obeyed to the end of the world, he so often chargeth, more than in ether Epistles, that these commands should be done without partiality; which certainly sheweth, that Ministers must especially reckon for their observing thereof. Yea, that charge, is particularly given in reference to this duty, 1 Tim. 5:21 and 22. I charge thee, &c. Do nothing by partiality: withal subjoyning, Lay bands suddenly on no man: which (as Calvin observeth) is upon this ground given, because men often are ready to be partiall in admissions, therefore, faith the Apostle, whatever others do, do not thou partake of that sin with them. And though that Reverend forecited Author Mr. Boyd, be every way most moderate; yet, pag. 1108 doth he censure the preposterous moderation of some good men, who are too charitable in the matter of admission of men to the Ministery; and directly asserteth, that in triall of Spirits for such an end, not only the Doctrine, sed & animorum motus, consilia, conatus, are also to be proven. And if nothing satisfying appear which may hold forth Gods call, although it were for many years, it is to be forborn. Nec enim tam refert quot sint hoc Ministerio fungentes, quam qui sint, & quants aim cura delecti atque probati; prœstasque plurimis abdicatis, relunum aliquem admitti, qui sit unus ex mille, &c. quam plurimis indifferenter admissis, ex milie vix unum, qualem cupias invenire. And thereafter, citeth our Lords practice, Luk. 9:57 who though most tender of the Churches edification, and in a time when the Harvest was very great, and the Labourers but few, yet doth reject two, who seemingly offered themselves with affection to the work, and presseth one, not so seemingly forward as the other two. In all which, and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification. His famous Master also, Divine Mr. Rollock, doth most pathetically presse this; and particularly in his Lectures upon the Lords last Sermon and solemn Prayer, Joh. 17. Lect 23. Although this be true, and will not, we hope, by any be called in question; yet there are two things which possibly to some may need more particularly to be spoken to; seing it is easie to run in extreams. The first is, What length may be attained, or is to be aimed at in this triall of a Ministers Sanctification, by vertue of that precept, Lay bands suddently on no man? Secondly, How it may be made to appear, that seing so much is attainable in this case, that as much is not to be sought after in the triall of private members? We shall therefore, before we leave this, speak a word to these.
To the first we say, 1. That by vertue of that precept, there is no infallibility to be expected nor pretended unto: because there is no such thing possible: nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate: nor is this to be enquired for, as if the validity of a persons ordination did depend upon the same: for, ordination may be valid, where no Sanctification is, as was formerly said; But it is such a triall and probation as is opposite to rashnesse and hastinesse, and may give ground of quietnesse unto these that go about this work, even though the person should not be found afterward answerable. Because the ground of their peace, is not the reality or truth of the thing; but it is (to say so) the reality of such and such evidences, which after triall ate found indeed to be so, although possibly they be not sincere.
We say, That negative evidences, or negative knowledged, that is, that we our selves know no evil of the person, and such like, will not be sufficient to exoner us in proceeding to ordination, according to this precept: for, that may be, where a man is not known at all. Beside that will not give ground to make him be accounted of good report, holy, faithfull, &c. which are the qualifications required in him to whom the word of truth is to be committed. Also the Scripture holdeth forth such qualifications as are positive, to be enquired for in this case: which were uselesse, if negatives were sufficient. And certainly there is a negative holinesse at least required in a private member; yet it is clear that more is to be enquired for in an Officer; yea, even a Deacon is not to be admitted without special qualifications, which are not requisite in ordinary members. Amongst other words, Ambrose saith on this place, non enim sufficit si sine crimine sit, quia merit a ejus debent prœire bonorum operum ut dignus sit ad ordinationem.
We say then, That something positive is attainable, and is to be enquired for: which though it be not infallibly convincing of the persons state; yet may be sufficient, to quiet the mind against the challenges of rash and sudden proceeding in that matter. Which, in the general, may be drawn to these three, 1. That there be a search in the external positives that are given in the Word; the knowledge whereof may be attained by search. 2. There may be some observation of a mans way, and tract of carriage, from which some discoverie may be made of a mans equablnesse, finglnesse and spirituality in such duties. 3. There may be some discovery attained of a mans universality in these duties so qualified, by considering his carriage in reference to divers cases and conditions and divers persons, both such as are more tender, and others. That these are attainable cannot be denied, at least so far as is necessary for the scope forsaid. And certainly, that precept must be understood to require proof and trial in this, so far as is possibly attainable (otherwayes a man cannot be thought to be sufficiently exonered in his duty) as the reason subjoyned confirmeth: especially in such cases where neither the good works, nor the evil of some men, are open before hand. And these being attainable, as is said, It will follow then that they are to be enquired into. Judicious and Learned Mr. Wood in his Peece against Mr. Lockier, doth assert, That there are some more eminent outward works and actings in Religion, and Piety, by which, men (so far as is competent to men to judge) may be warrantably judged positively gracious, pag. 142 and sheweth how this is to be attained, pag. 152. 153 in these words, There is requisite some seemingnesse of Spiritual sinceritie in a mans profesion, idlest, that he doth it from a Spiritual principale, upon Spiritual motives, and for a Spiritual end: but a meer sober, not mocking, serious profession without more, is not a positive appearance of Spiritual supernatural sinceritie. Which sheweth, that such a thing is possible; and experience also doth confirm this.
We say, that in this precept it is implied, that these positive evidences are not soon to be trusted; but that men are seriously, and diligently to enquire in the reality of them, for the quieting of themselves rationally in concluding that he is so and so qualified. And this we conceive is the great scope of that precept: for the general, that a Minister should be eminently qualified even in reference to Godlinesse, I suppose will not be denied by any: The miscarriage is ordinarily in the application, and that is not purposedly to admit an unholy man to be a Minister, but to account a man holy without ground, and thereupon suddenly to proceed. The Apostles scope therefore is principally to guard against this, that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained. And we suppose, that although particular evidences be not insisted on; yet trial in the general, seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act. And this is so understood by Chrysostome, Theophilact, and others, as importing a command to try, and try again.
If it were more particularly enquired, What these positive evidences are, which may be warrantably looked for in one that is to be admitted to the Ministrie? Answ. Although by proportion what may evidence one man to be gracious unto another (so far as is requisit for one man to judge of another) That will hold here; and though there be some generals laid down, which include many particulars as to be holy, full of the holy Ghost, Acts 6 such as have given good proof of their faithfulnesse and constancie in Religion, Acts 1 vers. 21, 22 and such like; Yet beside these, the Scripture hath pitched upon some particular characters for the discoverie of this.
First, He is to be a man that ruleth well his own house, 1 Tim. 3 vers. 4, 5 which doth imply a mans faithfulnesse and profitablnesse, as a Christian, in whatsoever private station he hath been in formerly: so it is to be looked, how he hath done the duty of a son to parents, of a student in his studies, of a private Christian in his private walk with others, or how he hath behaved himself in families, or in other places wherein he hath had more near accesse to be edifying, and such like. This one character putteth to take trial, 1. of a mans zeal and sinceritie in studying edification according to his place. 2. Of his prudence in mannaging and ordering what he may meet with. And, 3. of his Authority, how probably he may be able to keep people in a kindly subjection to Christs Ordinances, as the particular observing of that place will bear forth: which speaketh not only of his fitness to teach; but also to govern in the house of God. And it would seem that though alwayes the Church is not to be restrained from calling one that is young, and without a family; yet by a mans living sometime after his going through private studies, before his coming to the Ministrie, or having a familie to govern, there might be much more accesse confidently to discern a Called-minister in respect of this qualification: for, as the Apostle reasoneth, 1 Tim. 3:5. If a man know not how to rule his own house, how shall be 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 suppose 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 mouth or two: therefore it is necessary to take time, and to consider the equablnesse of such a mans way for saisfying 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 be the testifier, and, it may be, it were not impertinent to do it in the Apostles words. 2. Respect is to be had to these who give the testimony. And, 3. To the ground upon which they give it, to wit, if it be of their own certain knowledge that they do testifie such things; or, only upon the report of others, and such like considerations. Wherein faithfull Presbyteries will employ their zeal and prudence for the satisfying of themselves; and so there is the lesse need to insist particularly in them.
Now, as to the second, if any should ask, what reason there can be more to enquire thus in reference to Ministers, than in reference to members? and if the one will not follow upon the grounds that are laid down for inferring the other? We answer, It is enough to say that this enquiry in reference to Ministers is commanded, and the other not. Neither will any objector, I suppose, be able to give such precepts for the triall of Church-members, as have been laid down for this triall in reference to Ministers. It is observable which that great vindicater of this truth, concerning the admission of Church-members without such exact triall, doth answer to this objection; I mean learned Mr. Wood, in his Examination and Confutation of Mr. Lockyers Litile-stone, pag. 80, 81. Mr. Lockyer had made the same objection, which he answereth thus, “All that Mr. Lockyer here bringeth in concerning admitting persons into Offices in the Church, is idlely and impertinently alledged to the point in hand: we acknowledge that none ought to be put in such Offices, but such as give evidences of all manner of Godly conversation; we have an expresse and full rule for this, 1 Tim 3. And hands ought not to be laid upon any man, without a foregoing triall and proof of these things. But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons, and such a triall of them before, and in relation to their admission into the fellowship of the visible Church; and to be under Pastorall care and the Ministery of the Word? If he could shew us this, either in precept or approved practice, we should soon yeeld and be at an end of this controversie; But this he cannot, nor ever will be able to shew; and therefore the reasoning from the care and accuracy to be used in trying persons, who are already in the Church, in relation to admitting them to places of Office, unto admission of persons into the Society of the visible Church, is unreasonable.” Thus farr he convincingly to the point in hand. It is observable also, that these amongst the Ancients, who have said and done most against the Novatians and Donatists, have been yet most pressing and peremptory in this, to wit, that none with any blemish should minister in the holy things, as in the writings of Cyprian and Augustine is clear. This is enough to remove any such Objection: Yet for further satisfaction, we lay, that there want not palpable reasons for this difference, as,
When a member is admitted, he is received to be trained up in Christs House or School; and therefore if he professe himself docile, and subject himself to Ordinances, it cannot be expected that he will be, or can be accurate before he have learned: so, it is within the Church that properly Christianity is taught. It is not so in the admitting of one to be a Minister: for, he is to be entered to be a Teacher, therefore more must be required of him: and he is supposed to have been a Scholler in Christs School, and under His Ordinances for some considerable time; and therefore more may justly be expected and sought-for from him.
When a Professor seriously desireth entry to the Church or Baptism, he doth it by pleading a title or right thereto according to Christs warrand: wherein a Church-judicatorie is obliged in justice to decide, and that legally according to his title and right: and if he be found to have such a right, they cannot upon any consideration justly refuse him: But in trying of a man for the Ministrie, there is no such title and right which can be pleaded: For, 1. This is no mans particular priviledge, which he, as a Saint, or Professor, may claim by vertue of the Covenant, or Christs institution, as he may do the Sacraments; for, many have right to these that have none to this. 2. A particular person may be keeped from the Ministrie and not be wronged, even although he be honest; because in admitting thereto, Church-officers are to walk according to the general ground of the edification of the Church: and therefore when it is not for the edification of the Body, a man may be forborn (to speak so) and not admitted to such and such a particular charge, at least, without the wronging of any just title of his: which cannot be in Baptism, if the man be qualified accordingly as is called-for in such a case. For in deciding anent the admission of a particular member, the Question runneth, If he have what giveth title to Membership; But in deciding concerning a mans admission to a particular Ministrie, beside any qualifications of his as a Church-member, it is to be considered, if it be expedient for, and edifying to the Church, that such a man be admitted to be a guide. And therefore there is more of Christian prudence and deliberation required in the deciding of this, than in the other, where mere right hath place.
Lastly, This difference may be observed, that in deciding the first, to wit, the mans right, Church-officers must decide according to what judicially is made out; for, a person that giveth in his title, looking like a serious Professor, he cannot be refused, although men have only a negative knowledge of his sincerity: yet this cannot be admitted in a Minister, where want of clearnesse, and positive satisfaction is enough to keep a man from positive deciding for the admission of a Minister. All which may be thus illustrated: suppose some in an Incorporation or City, should claim to be Burgesses thereof by vertue of their sufficient title and right thereto; in this case the Judges were to decide strictly according to Law, as they found these titles to be made out, or not: and it were injustice to refuse them that priviledge, if they were found to have right to the same: but, if an Incorporation or City were to choose out of all the Burgesses, some to Govern, to be Thesaurer, or the like: the case would be quite different: for, so men were not here to decide what were any mans particular right, but what were good and expedient for the whole Body; and so many might be part without any prejudice to them; which could not be in the first. In this last election also, men walk not so much by what is judicially made out of the fitnesse of any person, but as they are satisfied anent their qualifications and fitnesse, by their knowledge of them, and acquaintance with them in the private course of their carriage: Both which will well agree to the case of the admission of Ministers, as it differeth from the admission of Members.
THis is the last of the seven Epistles, and is directed to the Angel of the Church of the Laodiceans. It containeth the discovery of an exceeding desperate condition, and a most sharp threatning for the same: yet, which is wonderful, it hath a most excellent advice and counsel unto this lukewarm Church.
The Division is common with that of the rest of the Epistles. The Inscription is, vers. 14. The Body of the Epistle, is from that unto the 21. The Conclusion is, vers. 21, 22.
In the Inscription, vers. 14 the Lord taketh these two Titles to Himself, 1. Thus faith the Amen, which is expounded by the next words, the faithful and true witnesse, that is, He who being Truth it self and cannot lie, as He cannot be mistaken in taking up the condition of any, although never so secret; it is he that directeth this Epistle. Amen, being an Hebrew word, is frequently used even in the New Testament, as a sign, or evidence of the confirmation of somewhat that hath been spoken; or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for: therefore often it is used in the close of Prayer; and is here applied to Christ, to shew that in Him there is not Yea and Nay, but Yea & Amen, as the word is 2 Cor. 1:19, 20. The second Title, is, the beginning of the Creation of God: the word rendered beginning here, is not to be taken passively, as if it were to be understood thus, the first thing that was created: for, the Greek word will not admit that; but it is to be taken actively, that is, thus faith He who gave a being and beginning to all things that were created: in which respect, it is said, Joh. 1:3. All things that were made, were made by Him. He taketh the first stile in this place, because He was to discover a hidden hypocrisie, and to bear sharp testimony against this Church: therefore at the entry He removeth all prejudice that might be against His Testimony. He taketh the second Title, to be a ground of Faith to them, for expecting a recovery from their deadnesse upon the terms offered by Him, seing He is omnipotent, and can give a being to things that have none.
In the Body of the Epistle, we have these four, 1. Their case is proposed, and aggravated, vers. 15. 2. They are threatned, vers. 16 and the reason thereof is given, vers. 17. 3. The cure is proposed, and commended by way of counsel, vers. 18. And lastly, the improving thereof, and the practice of some other things needful to their case, are pressed, vers 19, 20.
Their case is in short, Thou art neither cold nor hot, but, as it is, vers. 16. Thou art luke-warme. By cold here, is understood the want of all form and profession; and so, a being in their natural and heathenish condition without any change: This is clear from the scope. By hot, is understood not only to have profession, but to have power, warmnesse and life therewith, and so to have the change through. The condition of this Church, was neither altogether without a profession, nor yet having power with a profession; But having renounced grosse Idolatrie and profanity, and having been kept free from corruptions in Doctrine, she satisfied her self in that formal profession, without singleness and zeal in the performance of these duties which she went about: therefore they are called luke-warme, as if some way the cold had been put off them; and yet not being throughly warm and hot, they continued to be luke-warme, which, making water most loathsome to the stomack, it is here alluded unto, to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus. That this is their very condition, is clear from the scope, and from the amplification following, where it appeareth they had some form, and therefore thought well of themselves; and yet were indeed miserable and wretched under the same. Also, the Lords provoking them to be zealous, vers. 19 sheweth, that their fault did consist mainly in what was opposite to this. And so their condition will be like Israels in the dayes of Elias, 1 King. 18:21 as halting between two opinions, that is, neither altogether forsaking Religion, nor yet seriously following the same; or, or as it is said of Ephraim, Hos. 7:8 he was as a cake unturned, that is, having the one side somewhat hot and baken, but the other cold and raw. Only this is the difference, that indifferencie of theirs was in respect of Doctrine, this, is mainly, in respect of practice.
The Lord aggregeth the hatefulnesse of this condition in the words following, I would thou wert cold or hot, that is, although ye think your selves much better than others, because of your formal profession; yet such hypocrisie, is more hateful to me than the want of the form of Religion altogether. So this, I would thou wert hot or cold, is not to be understood of Christs will, as prescribing to them a duty: for so, it cannot be thought that he commandeth them to be cold; nor doth it implie any will or desire to be in Him of such things simply; (for it cannot be thought that He is so indifferent concerning these extreams) but it is to be understood as His expressing of His loathing of their condition, after the manner of men: and doth hold out this, that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him, than if profession had never been taken on. That this is the meaning thereof, appeareth by these considerations. 1. That Christ here is following a similitude usual among men, to shew the abominablnesse of the thing in it self, and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope. 2. Because he putteth cold and hot in the same ballance together: so that whatever difference otherwayes be in His estimation of being hot, beyond that of being cold; yet in this place they are made equal, and nothing is asserted concerning the one, but is also asserted concerning the other: which doth clearly shew, that the Lords expression is to be understood after the manner of men, (as was said) that is, as men use to expresse their haring of any thing, by this, I wish it were, or had been any other way: that same is the Lords intent here. I cannot therefore but somwhat wonder, that a learned man (Joannes Dallœus in his Apologie, &c.) doth draw this place of the Lords wishing that Laodicea were hot to confirm that assertion of the Lords having a will and desire of the salvation of all men, besides His signifying of what is acceptable to Him as considered in it self, by His Word.
If it be asked how hypocrisie or luke-warmnesse may be said to be more dishonourable to the Name of God, than the want of a profession altogether? It may be answered in these three respects, 1. Where no profession is at all, the Name of Christ is not so concerned, as where it is: and therefore by any miscarriage of such, it is not so reflected upon, and made obnoxious to reproach, as it is in respect of these who have some way given up their names to Religion. It is on this account that in Ezek. 20:39 the Lord doth discharge the people of Israel to pollute His holy Name with their gifts, and biddeth them, go serve ye every one his Idols, &c. which is not to give them allowance to run to Idolatrie; but it is to shew them, that if they would not wholly cleave to Him, His Name would be lesse polluted and dishonoured by their direct betaking themselves to Idolatrie, than it was by mixing His Worship, and the worship of Idols together. 2. The nature of the sin it self, hath also some aggravations in it, which maketh it exceedingly loathsome to Jesus Christ, and dishonourable to Him beyond the condition of such as have no profession at all: for, such a person in seed is really cold, and without any Religion, as others are; And hath these two things beside, 1. He is a counter fitter of Religion, and that before God; therefore, Act 5:3, &c. such are said to tempt God, and lie to the holy Ghost; because they presumptuously intrude themselves in a profession, as if they were something, being yet indeed nothing; and so tempteth the Majesty of God singularly to take notice of them, and discover them, or otherwayes some way to ly under the imputation either of no discerning, or of approving such unsoundnesse, as if it were Religion. Secondly, Ordinarily such, though they be poor, yet are they proud, presumptuous and naughty, in respect of their form; for, they say they are rich and increased with goods, &c vers. 17 which no person without all form can be so readily tempted unto: Now the Lord abhorreth this empty pride above any thing. A third respect in which hypocrisie is hateful beyond the want of all form, is, that it maketh such a persons conviction, conversion and salvation more difficult than if they had had no profession at all: for if so, it might have been more easie to have convinced them of their emptinesse, and to have brought them to Christ, than in the case of their formality and pride.
And thus not only is the case of hypocrisie more dangerous to themselves, but it is more dishonourable to God, because it some way frustrateth the end of his Ordinances amongst such. And therefore the Lord usually doth prefer the Publicanes and Harlots in this respect, to the Scribes and Pharisees: because such were more easily convinced, and brought to some fruitfulnesse under the Ordinances, than Scribes and Pharisees were, who rejected the counsel of God against themselves. Thus (Matth. 21:31, 32.) Publicanes and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees, because they believed John’s preaching, which the other did not.
The second thing in the Body of the Epistle, is, the Lords threatning of them for this ill, by an expression suitable to the ill, vers. 16. So then, because thou art lukewarm, neither cold not hot, I will spew thee out of my mouth: which is in sum this, seing then thou art in a luke-warm temper, which usually mens stomacks can more hardly keep than what is cold, or what is hot, but must spew out the same as a thing loathsome unto them; so will I in some singular and extraordinary manner evidence my loathing of this thy lukewarm hypocriticall temper. And this expression, to spew out, &c. seemeth to import these three, 1. That it shall be such a judgement as will be an evidence of the Lords loathing of them, and giving up with them without respect to their form. 2. It implyeth a making of them loathsome before others, as vomit useth to be: and so it is the Lords taking-by the vail of their hypocrisie, and making them to fall from that respect and estimation amongst others, which possibly they hunted-after in this their external profession. 3. It may imply the Lords giving them up to break out into grosse external ills, whereby they might be emptied of that vain ground of boasting which they had in their former formality. And this being a common plague that follows proud hypocrisie, and a thing that discovereth the rottennesse and loathsomnesse of such, it may well be understood here, seing the scope is to threaten them with making them appear to be loathsome, although they did endeavour by all means to cover the same.
The reason of this severity, is added, vers. 17 and it is in sum this, I will take such course as may discover thy loathsomnesse, because thou art not only miserable and poor, but art conceity and proud, as if all were well, and knoweth not thy own rottennesse and unsoundnesse, therefore (faith he) I will thus discover it.
In this vers. we may consider, 1. What was indeed the case of this Church. 2. What they themselves did esteem, and give it out to be. 3, With what confidence and upon what ground they did this. And lastly, the connexion betwixt this and the former threatning.
Their true state, is set forth in five words, in the close of the verse: The first is, Thou art wretched: which is a comprehensive word, and doth ordinarily set forth the bodily defects and personall unsoundnesse and loathsomnesse of one in respect of grievous diseases, and such like: this here is to be applyed to their spiritual condition, which in these respects is no lesse wretched, disjointed, loathsome, &c. than the bodily condition of any can be. The second word, is, miserable: which looketh to a concurrence of externall things beside the former wretchednesse, as want of means of supply, want of fitnesse to do for themselves, and want of any solide way of provision made for them by others, and such like: Thus (Ezek. 16) the wretched child, is described, not only as loathsome, with the navil not cut, without washing with water to be suppled, &c. but none eye did pity it, to do any of these unto it, &c. so here, thou art miserable, that is, not only wretched in thy self; but in a disconsolate condition in respect of what thou may expect from others in this case. The third word, is, poor, that is, thou thinks thou hast many good works and much grace; but it is quite contrary; really thou hast nothing. The fourth is, thou art blind: that is an aggravation to all, that though thou be in this miserable condition, thou art senselesse and ignorant thereof, and neither knoweth thy danger, nor bow to rid thy self out of the same. The fifth word, is, and naked, that is, without any thing to hide or cover this miserablnesse and filthinesse before the justice of God. It is not desperate when folks are poor and miserable in themselves, if they have on Christs righteousnesse to cover the same: but, saith the Lord to this Church, thou art in thy felt miserable, and also without this cover, so that thou art lying as casten forth in the open fields, and obnoxious to the justice of God: this holdeth forth a very sad and a very dangerous condition. Yet, in the second place, we will find their thoughts of it to be far otherwayes: which the Lord setteth down in three words, 1. Thou sayest I am rich, that is, abounding in grace and good works, and having a righteousnesse sufficient enough, 2. I am increased with goods: which is still to be understood of their esteem of their own spirituall furnitour, which they think sufficient, not only to make them rich, but also to make them abound: and this, to be increased with goods, doth imply, both their esteeming of themselves to have much, and also to be upon the growing hand: which is a most dangerous condition, when a hypocrite doth not only falsly esteem himself to have grace when he hath none, but doth flatter himself as if he were thriving and growing in the same. The third word, is, and have need of nothing: this is indeed a comprehensive commendation of a condition, if there were ground for it: but where this entereth in a person abounding in corruption, it is the very height of self-delusion and presumptuous hypocrisie, to wit, that a person should think himself free of hazard, well stored with graces, and a great length therein, &c. but especially (as in this place) that he should think himself fully clear, and sure of his peace with God, and interest in the Covenant; so that in these respects there is need of nothing. This we conceive is here intended, and doth indeed look very like the language of stout self-confident ignorant hypocrites.
It may be wondered how and with what confidence they could entertain such thoughts. This is the third thing proposed, to be cleared in the words, and may be gathered from two expressions, 1. Thou sayest I am rich, &c. which words do not so much expresse the language of their mouths, as the inward language and confidence of the heart, and do import, not only their thinking of such a thing to be true, but their perswasion thereof, and confidence therein, even to a kind of audacity and impudency, to as nothing can put them from it, and is like these words, Jer. 2:23. How canst thou say I am not polluted, &c. and vers. 35 yet thou sayest, because I am innocent, &c. which places hold forth the impudency of formall hypocrites that will slick to their own justification, even contrary to the clearest applications of the Word of God against them: and therefore, Luk. 13:26, &c. some are brought-in pleading, as it were, with Christ in the day of Judgement their own Justification, and, though their will be no such pleading in that day, yet it sheweth that many hypocrites may live and die, without being brangled in this their vain confidence, untill Christs finall sentence do it, which is the scope of that place. The second word, is, and knoweth not that thou art wretched, &c. Some might think how could such poor persons boast so of their riches? this word sheweth that they were not grosse dissemblers speaking what they thought nor; but that really they knew no better, and so they are (to say so) native, subtile hypocrites, as subtile hypocrisie is distinct from grosse dissembling. Which doth shew, 1. that hypocrites may really be blind and ignorant of their own unfoundnesse, and indeed think it otherwise than it is. 2. That this their ignorance doth not excuse them and extenuate their guilt; but on the contrary, it is both a sin in it self, and an aggravation of other sins to them; and for that end, it is made use of here.
The last thing in the vers. is, the connexion of this with the former threatning in the word, because; and is to this purpose, the reason of my so loathing thee, is not because simply thou are poor, miserable, & naked, &c. but because thou being such, art conceity of thy counterfeit profession, & unhumble under, and ignorant of, thy spirituall ills: therefore, I will spew thee out of my mouth, &c. otherwise poverty and grace can agree well; but blind, proud, reigning hypocrisie, and grace, can never be consisting together in one person.
From which words, these observations are clear, 1. That many may be in a very miserable spiritual condition under some seeming form and profession. 2. That yet such who are poor and rotten, and withall, have some profession, are oftentimes exceeding vain, proud and carnally confident in respect of the same. It is a wonder that a person, or Church, in such a condition, should yet esteem it self so as this doth: but this presumption and vain confidence, is not the least part of the subtilty of the sin of hypocrisie, and of the deceit of naturall hearts. 3. It appeareth here, that many may absolve themselves with great confidence, and as having many seeming good grounds for their doing so, who yet may not be absolved by the Lord. 4. There is no condition more dangerous to a person, and loathsome to Christ, than to be poor and proud, or corrupt & rotten, and yet withall to be conceity and confident. 5. This universal confidence and satisfaction with ones own condition, is oftentimes (if not ever) a companion or fruit of the most desperate hypocrisie: because sincerity being imperfect as to its degrees, and so ever walking within fight of many wants, is still labouring under the sense thereof; and so in a dissatisfaction with its own condition in one respect or other. 6. We may see also, that it is a main part of a Ministers duty to rip up the secret and hidden hypocrisie of hearts, and to beat down the proud presumption of secure hypocrites, as well as to reprove the grosse out-breakings of profane persons. 7. In application, Ministers would commend the Word to consciences, and therefore would seek to convince the Hearers of their heart-language, who oftentimes think more proudly and grossely of themselves and of their own condition, and even of Religion it self, than they dare outwardly professe.
The third thing in the Body of the Epistle, is, the cure which the Lord proposeth for such a case, vers. 18. There is a wonderfull depth of iniquity and hypocrisie in their case; but here there is a far more wonderfull depth and mystery of free grace and infinite love in the proposed cure. It is proposed by way of offer under the expressions that belong to bargaining. And indeed here is an excellent market or fair, wherein we may consider these five.
First, There is the wares proposed, which indeed are the cure of the former case; and they are contained in three words, 1. It is gold tried in the fire. 2. White raiment. 3. Eye-salve. All which are very sutable to their wretched, poor and blind condition: under which expressions is understood, Christ Jesus Himself, & His benefits, who only can work the effects ascribed to these upon sinners, and make such a change upon their Spiritual condition: for He it is, that is made to us of God, Wisdom, Righteousnesse, Sanctification, and Redemption, 1 Cor. 1:30. And considering the strain of the Gospel where these properties are only attributed to Christ, together with the scope of this place, there can be no doubt of this.
Secondly, We may consider here the parties that are bargainers: upon the one side, the offerer is the Prince of the Kings of the earth, the beginning of the Creation of God, our blessed Lord Jesus, who maketh offer of Himself to sinners, and faith, Behold Me, Behold Me, unto these who were not called by His Name; on the other side, these to whom the offer is made, or who are to be the buyers, they are wretched, poor, miserable, &c. This looketh disproportionable like at first; yet it suteth well with the bargain of Grace, where the Lords Merchant is, every man that hath no money, Isa. 55:1 providing he be throughly sensible of the same.
Thirdly, We have the commendation of these wares, especially in reference to the parties that they are proposed to; As, 1. the excellencie of the things themselves, the gold is tried, the raiment is white, &c. There is nothing in our Lord Jesus but is exceeding excellent. 2. The wares are exceeding useful and profitable, it is gold that maketh rich. The person that hath Christ, wanteth not Righteousnesse to pay his debt; and there is no other thing to make a person rich. 3. This raiment covereth nakednesse: sin is not taken notice of where Christ is put on by Faith: For, His bloud cleanseth from all sin, whereas there are many naked, loathsome souls under gorgious robes. 4. The wares are most sutable to the party to whom they are proposed: they are poor, Christ maketh rich; they are naked, He covers; they are blind, He enlighteneth them, and openeth their eyes; there are no such sutable wares for a sinner as Christ, and whatever account self-righteous men have of Him, yet they who think themselves sinners, should by all means endeavour to purchase Him. 5. Wares are commended in this, they are necessary especially to such a party: there is no other way to be rich, but by having Christ; no otherway to be covered, or cloathed before God, but by his righteousnesse; or, to see, or be in capacity to walk rightly in Spiritual things, except He prove the leader.
The fourth thing in this market or bargain, will yet commend this more; and it is this, to wit, the terms upon which these wares are proposed, implyed in these words, buy of Me: which is not to be understood, as if there were some equivalent price required, or to be given for Christ: for, that is contrary to the scope of this place. And, considering the excellency of these wares, and the poverty of these that are called to be the Merchants, what can be expected of them in recompence for such an excellent bargain? The terms then must be Grace, as the same market is proclaimed, Isai. 55:1, 2, 3. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. And vers. 3 the wares to be bought are the same, to wit, the sure mercies of David, that is, Christ Jesus, (as being compared with Act. 13:34 is clear) whom the Lord promiseth there to give, because there is no other way possible for the attaining of Him. This is expressed under the similitude of buying, to shew, that as there is in covenanting with God two parties to be considered (as in all bargaining) and some excellent wares which the one must have from the other; so there must be a mutuall consent and engaging for the closing of this bargain, as there useth to be in bargains amongst men, though the difference be still in this, that here all the terms are of Grace. But, God willing, we shall consider the nature of this bargain peculiarly by it self.
The fifth thing in this bargan is the manner of Christs proposing the same, I counsell thee, &c. which is not so proposed, as if it were left indifferent to them to hearken or not. But it is thus exprest, for these reasons, 1. That thereby he may bear out his affection, who, as a friend, condescendeth to give them counsel in things that are of most concernment for their own good. 2. This also sheweth the necessity and advantage of following this advice, because they are counselled to it by Him that is the Counseller, Isa. 9:6 and the Fathers substantial Wisdom. it must therefore be folly to reject his advice. 3. It is thus exprest, to gain their consent the more willingly to the same: therefore in the Gospel He doth beseech and intreat, &c. that thereby hearts may be induced to submit cheerfully to Him.
This verse contains a sum of the Gospel, and is a treasure of many Gospel-truths, as, 1. That there is no condition so desperate, but there is a fulnesse and efficacy in our Lord Jesus to cure the same: He is gold, white raiment, eye-salve, &c. and (the meaning of these expressions being obvious) we conceive there is no need to insist upon them. 2. This Doctrine is clear, That upon condition of believing and fleeing to Christ, the most loathsome, luke-warm, desperate hypocrite may have mercy: otherways such a counsell had not been given to Laodicea. 3. As there is a fulnesse in Christ; so there is a freenesse in Grace to make that fulnesse forth coming to sinners that will 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 tearms 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, verse. 19, 20 as many as I love, I rebuke and chasten, (faith 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 seeing 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 directions, 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 she wing 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 He 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. 21:7, 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 yeeldings 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, faith he, if any man open, it shall be well with him: or, if it should be objected, I am a sinner, miserable, a hypocirite 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: and 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 mythe, &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 communion with him, as in that same place of the Song. 5:1 when he cometh to feed himself upon his own spices, his own mythe, 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, & 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 change. 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,
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? Answ. 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 main properties and descriptions can only be applicable to it as such, and are not so to be applied to particular Congregations.
It may be enquired, that seing this Church is holden forth as hypocritical, what may be the characters of a hypocrite, as they are here drawn by the Lord? Answ. There are two sorts of hypocrites: one is more grosse, and do indeed know that they are but dissembling: these are not properly hypocrites, but dissemblers. A second sort, is, more subtile, that is, when not only they make others to esteem of them, as if they were sincere; but when they come indeed to have such an estimation of themselves. These are properly hypocrites, and such as are described here, vers. 17. Now, from this Epistle, such a description may be gathered, 1. A subtile hypocrite, is one that hath some large profession, and fruitfulnesse as to many external duties: in this respect, he is not cold, as wanting all form; but it may be he aboundeth in that. 2. Though he hath much form; yet hath he no power nor reality at all: other wayes he could not be denominat a hypocrite, though he might be said to have much hypocrisie in him: and in this respect, the hypocrite is not hot, even as he is not cold. 3. He is one that notwithstanding of this his want of sinceritie, is yet still insensible of his poverty, wretched lesse and miserie, &c. Thus, vers. 17 he knoweth not that he is poor, miserable, blind, &c. and this is a main piece of the subtilty of hypocritie, whereby not only others, but even the person himself is deceived, in respect of his own state and condition. 4. As he is insensible of his poverty, so is he highly puffed up with the estimation of what he appeareth to himself to have: and thus his security, is perfect peace; his presumption, is strong faith and confidence; his praying, and common liberty in the same, are most lively parts of communion with God in His account: and thus he saith, he is rich, vers. 17 and really thinketh so. 5. He is a man that doth continue and grow in this self-opinion: for, being unacquainted with through convictions, and with any apprehension of declining, or falling from the good which he had, he doth apprehend himself to be upon the growing hand, and so to him still, his faith, grace, and state of friendship with God, &c. do become the more unquestionable to him, and he supposeth himself to be, in all these respects, upon the thriving hand: therefore it is said, that he thinketh himself to be increased with goods, &c. 6. He is one that is exceedingly well content and satisfied with his own condition; and so, in his own estimation, there is none more honest and sincere, none that loveth God more singly, or is more beloved of Him; and, in a word, none with whom he would exchange his condition. This is a man that hath need of nothing in his own account: but is as if all were well already. 7. Under all this he is a man that hath never been at the market of free Grace, nor hath bought, or put on the white raiment, &c. therefore still all the wares are his own; his righteousnesse is of his own spinning; his peace standeth on his own bottom; and Christ hath never been fled unto, or accepted of for righteousnesse by him: therefore is there still need of making offer of, and pressing, the market of Grace unto and upon him. 8. Notwithstanding of this, he is as confident as if all were well: and he is in an incapacity (except the Lord do it in an extraordinary way) to be convinced either that he wanteth sincerity in the strain of his walk, or that he hath not received Christ or made use of His righteousnesse: and though he may take with many particular challenges; yet he is guarded, as it were, against these two. Therefore it is said, there must be eye salve bestowed upon him, to discover his nakednesse to him. And this is even the height of all, when self-conceitednesse and vain confidence so possesse the heart, as to make all convictions to be rejected, and to keep the soul sleeping securely without suspecting its own naughtinesse.
If it be asked, how a person that is so unsound cometh to have such thoughts of himself, or such confidence of his own condition? We may Answer, Upon these considerations, 1. Men naturally are lovers of themselves, and admirers of what is in themselves. Hence it is, that men are to easily induced to overvalue their own natural and moral parts, and, upon the same account, these things that look more Spiritual-like. 2. Men naturally cannot discern the things of God, for they are Spiritually discerned: it is no wonder therefore that they take that which glittereth to be gold, especially this being added to the former consideration. 3. He hath all the concurrence the devil can give him to cause him entertain such thoughts: and therefore often such a man is kept from grosse tentations, and soul out-breakings, which many sincere persons are tortoured with: by which the devil aimeth to keep all in quiet, as the scope of the parable runneth, Matth. 12:29, 4. If we consider his practice, it needeth not seem strange that he be thus deluded: for, he doth not search himself; he doth not make hypocrisie his burden, or use these means whereby the sincere-hearted are helped to a discoverie of their own naughtinesse: and therefore, what wonder is it that such be strangers to this? 5. When they go on smothering convictions, neglecting duties, and such like, there is something that cometh judicially from God to give them up to that delusion, so as to trust the language of their own hearts concerning their own state, beyond the most clear convincing reproofs that may come from the Word of the Lord: and this is to be found, (Isa. 44:20) in a very irrational like thing, as the worshipping of stocks and stones; yet such a person, being turned aside by a deceived heart, cannot deliver his own soul, not say, if there nor a lie in my right hand? 6. There are some concurring things which may also have influence upon this, as suppose men be so esteemed of by others who are esteemed gracious, especially if upon some fits of convictions, or common exercises, they have been inconsideratly cryed-up by Ministers, as exercised Christians, when as yet the exercise hath not taken root, nor hath it been adverted possibly, how it came to a close: by such & such like means, often may a Novice, or one who is not a Christian throughly, come to be puffed up and fall in the condemnation of the devil, by this or some other way. And, no question, these foolish Virgins were not a little confirmed in their vain confidence and presumption, from this, that they had the companie and countenance of the wise Virgins, which, it may be, many others had not, Mat. 25.
If it be asked, If a hypocrite can discern his own rottennesse and hypocrisie, or fear & suspect the same? Answ. 1. A hypocrite may come a great length as to this, at some particular times and occasions, especially when some sudden fears seem to surprise, or when some particular challenge and the fear of wrath is born in upon him; yet in so far as he hath these, and entertaineth them, he cannot be called a hypocrite; but in so far as he beareth down and passeth over the same. For, there is a real ground of suspicion and fear within him, &c. and therefore to be affected therewith, is not properly hypocrisie, except the same be hypocritically used, that is, that it be keeped from making discernable to him the rottennesse of his state, but on the contrary, he becometh the more vain because of such flashes, and seeming exercises, when yet they have never been suffered to come the length of any real sincerity. 2. We suppose, that the continuance of such suspicions, challenges and fears, is inconsistent with the state of hypocrisie, of which we are speaking, because security and presumption (to say so) are essentials to such a hypocrite: and we conceive that the continuance of such challenges, fears, &c. in any degree, cannot be consistent with such an absolute securitie and confidence, as was formerly spoken to. Yet no such fear or exercise, &c. will be a proof of sincerity, except they be rightly improven for the discovering of a persons self inability, and for the putting of them to the market of free Grace, by which only such fears can be rightly removed. 3. Where there fits of fears and suspicion are in hypocrites, they proceed rather from some apprehension or sense of wrath (as in these who dispare concerning their Salvation,) then from any seen or felt grossenesse of the corruption that is in themselves; or from any dissatisfaction with their own faith, or sinceritie upon the distinct discoverie of their own rottennesse and hypocrisie in it self: and therefore such fears follow not upon their searching of themselves, nor result from the discoverie of their own naughtinesse, nor are willingly entertained by them: but, on the contrary, it is some apprehension of wrath that wakeneth them; and what apprehensions they have of their unsoundnesse, are but impressed upon this occasion: whereas the Believer, first, seeth and feeleth the body of death within him, and then hath the apprehensions of wrath flowing from that. 4. In their doubtings and suspicions, they are most sensibly touched with respect to the end and event, that is, they doubt whether they may attain heaven, or misse it: and possibly because of their unbelief, they may draw such sentences somtime against themselves; yet are they not usually brought to sentence themselves in respect of their own state, and to judge themselves as lost and gracelesse: for, eye-salve, to discover our nakednesse, is a gift of Christs giving, and goeth alongst in one bargain with gold, white raiment, &c. Therefore it cannot be thought that any hypocrite can have this kindly discovery of their own nakednesse, and natural loathsomnesse in respect of the root thereof, though they may have many particular fruits discovered to them. 5. If a hypocrite come under any fit of terrour or conviction thus to sentence himself: yet, even then, it is not simple dissatisfaction with his own sinfulnesse, which maketh him do the same; but some apprehended terrour of God upon him: and therefore when that is removed, his sentence past upon himself is retreated. And so in such a case, a hypocrit’s sentencing of himself, is but his expressing what he apprehendeth to be Gods sentence upon on him, or, it is his foretelling of what he thinks coming, and this supponeth still Gods sentence to be past in his apprehension, which maketh them not so much passe their own sentence upon the account of their own deservings, as to expresse with regrate what he hath passed already: which by no means they Would do, if they could eschew it: whereas a sincere person doth arraign and judge himself, from the sense of his own guilt, accounting it just that God should do so also, although they do not look upon his deed as the ground of theirs, (as in the former case) but on their own guiltinesse without respect thereto.
It may be asked, how a Minister may discern, a luke-warm temper among the people over whom he hath charge? Answ. Although peremptory decision of such a persons state, who hath a form of Religion, be a thing that Ministers, nor others, are not to take on them; Yet (considering that such a case is often most frequent, and that it is of most weighty concernment for a Minister to discern the same; also, that where it is common, it is ordinarily one way or other so farr discernable as is fit, to a searching discerning eye) We may offer from these Words such characters thereof, as may help a Minister in applying of himself suitably, at least, to their present frame. 1. Such a luke-warm temper hath much more light than life, and much more delight in speculative knowledge, and in such preachings as bring some new thing to that, than they have in what really feedeth the soul, and tendeth to search the conscience or awaken any spirituall exercise therein. 2. Such a people have ordinarily a heal and unbroken condition; without fears, exercises, or doubts; and so accordingly there will be little of such subjects the matter of discourse betwixt them and the Minister: yea, if such a thing be moved, either they will suffer it to die out, as a thing which they are not acquainted with, or delighted in; or, so entertain it with some such general expressions as rather shew their desire not to be thought ignorant, than any way to expresse their sense of the same. 3. Much of their discourse of Religion will readily be to their own commendation, even when they seem with the pharisee, (Luk. 18) to thank God they are not as other men: and so still there is some expression of their satisfaction with their own condition that’s discernable in the whole strain of their discourse and way, what ever acknowledgements may be intermixed. 4. It is discernable by pride, self-esteem, vain confidence, &c. that do accompany such, which for a continuance of time together can hardly be hid to a searching Minister: for, this doth not only kyth negatively in their want of spiritual exercises, and such like; but it will even often kyth positively, by their censuring of others when they fall; by their asserting their own sincerity, and the clearnesse and confidence that they have of their own good condition, and by their looking upon all things which may touch at their sore, as not belonging to them, and as if they were above and without the reach of all such grounds of doubting. 5. Such love rather to have the esteem and familiar acquaintance of their Minister, than to have profit by his Ministery: hence they will be short in no civil courtesie; will be desirous of having the Minister frequently with them, and that he may love them, and readily complain if he humour them not in that; yet he may be many nights in their company and find it hard to edifie much; or discover any great greedinesse in them to take the Word off his hand. We see the Pharisees invited Christ to their houses, thinking it a part of their esteem, and name, to be familiar with such a person; yet it is not recorded of any of them that they intended their own edification, or made use of such opportunities for that end, as Marie did, Luk. 10:42. 6. Men in such a frame, as they are professed enemies to profanitie; so are they secret whisperers against true tendernesse, and tender persons; they wonder what spiritual exercises are; and why folks will not believe, and so quiet all their doubts; they are ready to count diligence and seriousnesse beyond their own pitch, to be but fansie and conceits, as we see in some Pharisees, condemning poor women that were mourning at Christs feet; and upon occasions they cannot well hide the same, especially, when any faults break out in such, as once seemed to be more tender, then they blesse themselves in their own form of Religion, and insult upon these; whereas these that are truely spiritual, are commanded to restore (and will readily endeavour it) such as fall with the spirit of meeknesse, Gal. 6:1. 7. Somewhat is discernable by a peoples conversing with others: for, such readily love to converse with these that do admire them, and make no doubt of their piety and sincerity: and so Ministers and People both, that speak most smoothly to them, without riping up any thing of their wounds, are most beloved by them, and spoken of with the greatest commendations, even in their absence. 8. Something also may be gathered from this, if the Congregation be esteemed to be generally religious, and if their manner of carriage under it be still the same, and hath been so for a long time together, without any observable change, and such like. When these things concur, it may justly be suspected if such a work be real that’s so universal and easily constant. By these and such like, an observing and discerning Minister may, at least, come so farr in the knowledge of such a case, as may warrand him to apply himself to-deal with them suitably to the same.
If it should be asked, How it is that a Minister ought to deal with people in such a frame? This will be indeed more difficult to answer, and will be the matter of many serious thoughts to a faithful Minister, left he run, and labour in vain among such a people. For there is no people with greater difficulty gained by the Gospel; and there is not ordinarily any case that doth destroy so many souls in the visible Church, as this doth: and therefore there is not more zeal and prudence required in reference to any sort of persons, than in reference to such. For helping to answer this, we may offer these things from the way which our Lord useth in this Epistle, 1. A Minister that hath to do with such a people, would endeavour to have a ministerial esteem amongst them, that is, that, upon the one side, he may have a testimony in their consciences, that he loveth them, and wisheth the good of their souls, as a faithful Minister should do: otherwayes, if there should be any other jar, all his reproofs and threatnings will be accounted to flow from that, and so be rejected. Again, on the other side, when (I say) this respect ought to be ministerial, it is to seclude a carnal, trivial respect and affection, that doth proceed from too great familiarity with such persons, than which there is nothing more dangerous both to Ministers and People: for, where it is, he is accounted a companion, and, plainnesse from him, hath no weight with it: for they cannot think that he would converse with them so familiarly, if he had indeed such thoughts of their condition, as faithfulnesse will put a Minister to expresse in such a case: and, as such persons usually seek to gain such affection and familiarity from their Minister, as a special mean to keep him in esteeming so of them, as they do of themselves; So Ministers would beware of giving them such a stumbling: but to endeavour such an esteem amongst them, as is, for the works sake, 1 Thess. 5:12. 2. A Minister in such a case would not hold upon general Doctrines, nor the reproving of grosse scandals only; but he would set himself in application to insist upon hypocrisie and luke-warmnesse, and so to describe it, to shew the rifenesse of it, to set forth the loathsomnesse and the hazard that cometh to souls by it, and that in a searching, grave and weighty manner, that he may be seen to be affected therewith himself, as the Lord doth in this place. 3. This would be done pungently and purposly, as if a Minister were building forts to besiege a City, or taking a strong hold by the Gospel: and therefore one battery would be made to follow upon the back of another, if so be such stout pillars of presumption may be battered down: and for that end, the Word would be sharpened and edged, that it may prove a discerner of the thoughts and intents of the heart, and lay open, not only what is the mans practice without, but what is the heart-language within; what are his thoughts of himself; what are the grounds upon which he buildeth them; what are the answers whereby he shisteth challenges; what are the deceits where with he beguileth himself in all these and such like: which is the Lords practice here, thou sayest, &c. 4. A Minister would threaten such indefinitly, as here, and, when he hath described them with their characters and symptoms, thunder out the Lords wrath and curse even against hypocrisie, luke-warmnesse, self-conceitednesse, want of humility, such as have not fled to Christ, are not born again, and such like; that they may know such spiritual ills are loathsome to God. 5. It is fit in such a case to rid marches between Nature and Grace accuratly and distinctly; and to give such symptoms of the one, and marks of the other, as may clearly from Scripture set bounds between hypocrisie and sinceritie; between duties done in the right manner, and such as are but in shew; so as consciences may be bound with it, that these things are the Truths of God. 6. There would be still a plain opening-up of the way of Justification through Faith in Christ, which is the sure ground of all peace: and there would be a clearing of the terms of the Covenant of Grace, and of the Doctrine of Regeneration; and withall, a most serious pressing of them to make the right choise, and to accept of the best bargain. Lastly, This application would be carried-on with more than ordinary vehemencie in the manner, weightinesse in the expression, convincingnesse in the Arguments and Motives, &c. beside secret wrestling with God for them: therefore the Lord here obtesteth, and protesteth in the pressing of this: this also would not be done for some little space of time; but would be continued, and insisted in: therefore the Lord knocketh, & He standeth and knocketh: which giveth a patern of what Ministers ought to do in such a case. And indeed there is no greater need of any thing, than by weighty powerfull preaching, and convincing Application, to beat and knock at hearts with the Word, as with a hammer: because, there is no condition more rife, and more dangerous in the Church of God, than the same of which we have spoken.
IT may possibly seem strange to some, that in the Exposition of all these Epistles, we have still applied what is spoken to, or of, the Angels, as being spoken to, or of, ordinary Ministers: whereas to some, it appeareth, that these Angels were some singular and eminent persons, having Jurisdiction and Authority over other Ministers, such as usually is given to Bishops and Prelates as contradistinct from the other: and that therefore this Exposition and Application, which all alongst, doth confound Bishops and Ministers, as if there were no distinction amongst them, is not to be admitted.
To say something to this now, upon the close of all the Epistles: We do indeed acknowledge that this Exposition doth confound the same, and will admit of no distinction amongst them, as amongst Officers of the Church of a higher and lower place. And although we hinted somewhat of the reasons of this, Chap. 1 vers. 20. Yet we shall attest any serious Reader (who will ponder and weigh the series of these Epistles, and the application of them) if he can judge it possible to expound, and apply these Epistles in any usefull and practicall manner, and not be necessitate to understand what is spoken of, or to these Angels, as being spoken of, and to the Ministers of these Churches. And, having now gone through the same, we professe our selves, to be more confirmed in the Exposition of this title Angel, which was formerly given. And if it were not so, we truly would not know how to expound these Epistles, or to apply the same to one, such as this Bishop, contradistinguished from Ministers or Presbyters, is supposed to be. And although we purpose not to digresse in this; yet that it be not looked upon as any unreasonable thing thus to confound Bishops and Ministers, and to take them for one and the same Officer, we shall propose those four considerations,
The first is, That we are sure this is agreeable to Scripture: and if in Scripture they be thus confounded, it must certainly be safest to speak with it. Now that the Scripture doth so, may appear from these Scriptures, which even many of the Ancients have made use of for this end. The first is, Act. 20 where (vers. 17.) Paul doth call the Elders of Ephesus; and when he hath continued for a time to speak unto them (vers. 28) he doth give them this stile of Bishops (for what is translated Overseers, is in the Original, ἐπισκόπες) In which place they are most evidently spoken of as one, both in respect or name, and in respect of Office.
The second place, is, Philip. 1:1 where Paul directeth his Epistle, beside the Saints, to the Bishops & Deacons, without mentioning of any Minister or Presbyter. The reason why they are called Bishops, in the plural number, is, not because there were plurality of Lord-Bishops, as distinct from Ministers in one City, but it is because by Bishops, is understood the plurality of Ministers that were therein. And Chrysostome upon the words observeth, That in the Scripture, distinction is not made betwixt these titles; but the same that is a Minister, is also a Bishop.
The third place, is Tit. 1 by comparing, vers. 5 with vers. 7 where in the one, these words are, for this cause lest I thee in Crete, that thou should ordain Elders (or Ministers) in every City, and in the 7 vers. after he hath given some directions concerning their qualification, he doth subjoyn this as a reason enforcing the observation of the same, for a Bishop must be blamelesse, &c. and if both were not one, there could be no force in his of reasoning. The word also rendered Bishop, is that same which was in the former places.
The fourth place is, 1 Pet. 5:1, 2 where Peter, exhorting the Ministers, or preaching Elders, to watch carefully over the Flock and to feed the same, expresseth the nature of their Office to consist in this, in having or taking, the oversight of the flock: which, in the Original, is the same word, that must be applied to Bishops, and might be rendered thus, feed the flock that is among you, overseeing the same as Bishops, not by constraint but willingly: for the word is ἐπισκοπου ντες. And there were no reason for him to require Ministers to play the Bishops (to speak so) by watching so over the Flocks as belong to them, if Bishops and Ministers in the language of the Holy Ghost were not one and the same. Neither will that exception which Bellarmin hath (de Clericis, lib. 1. cap. 15) and sundry other Papists with him, to wit, that at that time these titles were not distinguished in the Church, but used in common, as they prove out of many of the Ancients; make against this, But, on the contrary, this doth confirm our assertion: For, 1. If they were not disting fished then, who can afterward distinguish them? 2. Can there be so universall and frequent mentioning of them as one, except they be really and wholly so? 3. it appeareth by these Scriptures, where not only the titles are confounded as belonging to the same Officers, but the offices themselves are confounded, both in respect of the qualifications of the persons, and in respect of ordaining and installing of them in these offices, and also in respect of the duties that are required of both. It is worth the observing which the Jesuit Lorinus hath to this purpose, Act. 20:17 who, after the rejecting of many answers, is brought to acquiesce in this as truth, that these names were common in the Apostles dayes, who did use the title of Bishop, and Presbyter indifferently: and that therefore these who are Presbyters in the one verse, are stiled Bishops in the other: he doth also afterward subjoyn this similitude to illustrate the same; As (saith he) in the Primitive time the title Papa, or Pope, was indifferently given to all eminent Bishops; but afterwards was restricted to the Bishop of Rome, for distinguishing him from others; so (saith he) the title Bishop, which was at first common to all Ministers, was at last appropriated to some few: who, for distinguishing them from others, were thus stiled, For setting forth their Authority and Jurisdiction above them.
This indeed seemeth to be the truth, & sheweth clearly that Bishops and Popes (in the sense that some do plead for) have the same original, and are grown up by the same means, to be distinguished from others as being above them, to wit, by mens pride and humane constitutions.
I know that even by some of the Fathers these two places, to wit, Ephes. 4:11, 12 and, 1 Tim. 3:2 with 8 are adduced for the same end: because, in the first place, the Apostle reckoneth-out both extraordinary and ordinary Preaching-officers, without making any mention of Bishops: which could not be, if they were not the same with Pastors that are named, as Ambrose on the place asserteth. And although it seemeth that in somethings he mis-representeth the Primitive order of the Church; yet is he forced to add, ideo non per omnia conveniunt scripta Apostoli ordinationi quæ nunc in Ecclesia est: quia hacinter ipsa primordia scripta sunt. And though that last reason hath no weight in it to infer any change upon the Church now, in respect of its Office-bearers, from what it was then in the Apostles dayes, and ordained to be by them, yet this is clear, that he granteth a clear difference between the state of the Church in these dayes, wherein this distinction of Bishops from Pastors was come to some height, from what it was in the time of the Apostles, which certainly must be the most pure times of the Church. In the other place, to wit, 1 Tim. 3:1, &c. The Apostle proposeth certain rules for the trying and ordaining of one to be a Bishop, and after, in vers. 8 he doth immediatly passe to the office of a Deacon, without mentioning of a Presbyter or Minister: which sheweth, that in speaking of Bishops, he did understand Presbyters, and did acknowledge no distinct Teaching-officer between them and Deacons. And indeed the rules and qualifications are the same which he maketh common to Bishops and Presbyters, Titus 1. Chrysostome moveth the same Question on the words, vers. 8, Homilia 11 to wit, Why doth Paul passe immediatly from Bishops to Deacons, ommittings Presbyters? because (faith he) between a Bishop and a Presbyter there is almost no difference: for, the care of the Church is committed to Presbyters: and what he spoke of Bishops, doth agree to Presbyters. Only he subjoyneth, in the matter of Ordination, doth the Bishop differ from the Minister? And his difference is not to be understood to be such as was in the Apostles dayes: for, the former Scriptures will confute that. Therefore even this same Father with others, do assert that then Presbyters did ordain Bishops, as in the instance of Timothie, 1 Tim. 4 they assayed to make out; But it is a difference that was brought in afterward in the Church, and was in exercise for that time, though without any warrand from the Word. And if these Scriptural grounds hold, as by what is said, they necessarily and clearly must, it mattereth the lesse what may be said from other grounds. And so we leave this first consideration.
Our second consideration, is, That this confounding both of the titles and offices of Bishop and Presbyter, will be found agreeable to the most pure Primitive times. It is true, within some few ages, difference was made between Bishops and Presbyters in the Church; yet was never that distinction counted by them to be jure divino, or by the Law of God: but as a thing belonging to order in the Church, and brought in by custome: which was, that he who was of greatest age and respect, and did preside in the meetings, was particularly called Bishop, which afterward was established by some Councels. If we might take the testimony of some Papists here, they will confirm this; Michael Medina (as he is cited by Bellarmin, lib. 1 de Clericis, cap. 15) doth affirm, that not only Jerom was of that mind with Acrius: (whose opinion was, that the Bishop and the Presbyter were equal and the same) but also, that Ambrosius, Augustinus, Sedulius, Primasius, Chrysostomus, Theod retus, Oecumenius, and Theophilactus were of that same mind. Atque ita (inquit Medina) isti viri, alioqui sanctissimi, & Sanctarum Scripturarum consultissimi: quorum tamen sententiam prius in Aerio, deinde in Waldensibus, postremo in Joanne Wicclifo, damnavit Ecclesia, &c. Note here, that this hath been alwayes accounted the common judgement of the Waldenses and of Wicklife, with his followers, whose judgment certainly is of great weight, seing they were eminent witnesses against the Beast, whereof more may be spoken, Chap. 11 and he doth at large make cut the Argument of these Fathers with Aerius in this point, to wit, that by Divine right there is no difference between Bishop and Presbyter. This testimonie will be more clear, if we consider many of these testimonies themselves, as they are set down by Sixtus Senensis, Bibliothecœ sanctœ lib. 6. annotatione, 319. & 324. where he hath the words of many of these Authors, as agreeing with Jerom, whose testimonie is most largely set down, and beside what was already cited from Ambrose these words are added out of his Comments on 1 Tim. cap. 4 Episcopi & Fresbyteri una est ordinatio: (uterque enim Sacerdos est) sed Episcopus primus est, ut omnis Episcopus Presbyter sit, non tamen omnis presbyter Episcopus. Ille enim Episcopus est, qui inter Presbyteros primus est, which is not to shew any superiority of degree, but an orderly precedencie which he that was the chief Presbyter had amongst others. He is also cited upon Philip. 1:1 where he bringeth-in, Act. 20:17 & 28 to confirm this, that Presbyters and Bishops were the same.
Beside these, we may add two more particular testimonies, The first is of Jerom, first, in his Epistle to Euagrius, where at large he asserteth and proveth this Truth: and when he proponeth the Question, Would ye have Authority? he goeth through these Scriptures, Philip. 1, Acts 20, Tit. 1, 1 Tim. 4, 1 Pet. 5 and from these places doth confirm, not only the titles to be common; but that the Presbyters were by office Bishops: and for that cause he cites the Greek word, to wit, επισκεποντες, which in that place of Peter is applyed to Presbyters, to shew the indentitie of the one office with the other: Yes, he addeth many other places, as the 2 and 3 Epistles of John and 1 Tim. 3 where (saith he) de ordinatione Episcopi & Diaconi dicitur; de Fresbyteris, omnino reticetur: quia in Episcopo & Presbytero continetur. If it be asked, How this distinction did enter? He answers in that Epistle, quod autem postea, &c. that is, that when afterward one came to be elected and preferred to the rest, it was done for the remedy of Schism. And it is observable, that this remedy is said by him to be after John’s writing of his Epistles, during which time, there was no such difference. And he illustrateth it thus, as if the Deacons should peculiarly choose one from among themselves, whom they knew to be industrious and give him the title of Archdeacon, for helping them in the mannaging of what belongs to their office orderly: thus he. Which clearly sheweth what kind of precedency this is which he attributeth to the Bishop, even such as he would allow to a Deacon, that for some special end is advanced to some peculiar care by others. Again, he doth purposly handle the same thing in his Commentars on Titus 1 where without any prejudice by the heat of dispute, having compared vers. 5 with vers. 7 he addeth, idem est ergo Presbyter qui Episcopus: & antequam diaboli instinctu studia in religione ficrent, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephœ, omnium Presbyterorum consilio Ecclesiœ gubernabantur: Posiquam vero unusquisque eos quos baptizaverat suos putabatesse, non Christi, in toto or be decretum est, ut unus de Presbyteris electus superponeretur cœteris: ad quem omnis Ecclesiœ cura pertincret; & Schismatum semina tollrentur. And left this assertion of his should be thought to be without warrant, he addeth putat aliquis &c. doth any think that this is not the mind of the Scripture, but our own? to wit, that a Bishop and Presbyter are one and the same, and that the one word, to wit, Bishop, denoteth the office; and the other, to wits Presbyter, the age? for then they used to be well stricken in years; and Presbyter signifieth Elder. And he doth subjoyn, in this place, the Scriptures formerly mentioned for confirming the same: which he doth not only cite; but solidly reasoneth the Conclusion from them, and having cited Acts 20 he hath these words, observe here diligently, how calling the Presbyters of one City, to wit, Ephesus, he doth afterward stile them Bishops. And also maketh use of that, Heb. 13:7. Where submission and subjection is required to all that watch over souls, and faith he, ibi equaliter inter plures Ecclesiœ cura dividitur. And left it should be thought that he esteemed this difference, which afterward followed between Bishop and Presbyter, to be of Divine institution (though in part he did then acknowledge some difference, de facto) he doth close with this, sicuti ergo Presbyteri seiunt seex Ecclesiœ consuetudine ei qui sibi prœpositus suerit, esse subjectos: ita Episcopi noverint se magis consuetudine, quam dispositionis dominicœ veritate, Presbyters esse majores, that is, as Presbyters know themselves to be by the custome of the Church, subject to him that is set over them: so Bishops would know that they are above Presbyters, rather by custome, than by any verity of Divine disposition or appointment: and when he cometh again to the Text, he useth this transition, videamus igitur qua is Presbyter, five Episcopus, ordinandus sit.
From which testimonies, these things are clear, 1. That there was no difference betwixt the names and offices of Bishops and Presbyters in the dayes of the Apostles, 2. That the difference was not begun by any Apostolick constitution; but upon Church-custome, the decrees of Counsels, and such other grounds. 3. That althought he acknowledgeth some difference for the time, as that Bishops were to ordain, from which Presbyters were restricted; yet that is clearly asserted by him not to How from any Divine constitution, (for there can be none imagined after the Apostles dayes) but from some humane or Church constitution, as by the former warning both to Bishops and Presbyters wherewith he closeth, is clear.
This testimony is so clear that it doth put many of the Popish adversaries to altand. Alsonsus Castrensis (as he is cited by Bellarmin, and Sixtus Senensis, in the places formerly mentioned) doth not stand to avert, that in this Jerom did err. And Bellarmin when he hath given one answer, to wit, that Jerom intended the change betwixt Bishops and Presbyters to have begun upon the occasion of the first Schism at Corinth, because of his alluding to these words, I am of Paul, I am of Apostle, &c. and finding him afterward to maintain the same Doctrine from the Epistles of Paul to the Philippians, and Titus, and also from the Epistles of Peter and John, which were written long after the said Schism; to weaken his testimony, he saith, observandum est sanctum Hicronimum in illa sua sententia non adeo constantem videri, &c. whereas he is most constant, seing by mentioning these words, he doth not pitch on that particular Schism at Corinth; but, in allusion thereto, doth expresse the Schisms that followed thereafter; And we suppose there can be no infringing of these so direct and expresse testimonies: yet we may observe what estimation these men have really of the most eminent Fathers (whom they so much otherwayes cry up) when they differ from them.
This testimonie upon Titus, is the more observable, because, as both Sixtus Senensis hath it, and Bellarmin doth acknowledge, Sedulius, Scotus, and Anselmus cantuariensis Episcopus do expound these words of Paul to Titus in the same very words that are used by Jerom. And so the former testimonie is not to be accounted the testimonie of one, but the testimonie of three, beside others, who in other words encline to Jerom’s mind.
The second testimonie is of that famous Father Augustine, who in his 19. Epistle (which is the last of his Epistles direct to Jerom, and is also in that order amongst Jerom’s Epistles) when he is pressing Jerom. who was but a Presbyter to use freedom with him who was a Bishop, and to correct him wherein he was wrong, he doth urge it thus, quanquam enim secundum honotum vocabula, quœ jam Ecclesiœ usus obtinuit, Episcopatus Presb, terio major sit.
In which words it is indeed asserted, that a Bishop was more than a Presbyter, at that time, yet the rise of that is shown to be from the use or custome which had now obtained in the Church. Neither can that exception of Bellarmin and some others be of force, to wit, that Augustine doth compare, not the use of the Christian Church in that time with what was formerly, but the use of these words in the Christian Church with what was before Christ: and so the use of the Church, and Divine institution, according to this meaning, will be one: This (I say) doth most grossely contradict that Fathers intent: for, 1. His scope is to shew that though he was called a Bishop, and Jerom but a presbyter, that yet indeed there was no difference, but only such as use and custome had brought in into the Church, whereas if we expond custome or use otherwayes, Augustine would seem rather to assert and aggrege the distance that was between him and Jerom, than any way to diminish the same. When yet his scope is clear to lessen that distance of superiority that seemed to be between him and him because of these titles. 2. The very expression will bear the same, quœ jam Ecclesiœ usius obtinuit, &c. which necessarily importeth, that sometimes such difference was not in custome in the Church: and where will it be found in Augustine that he compareth any custome of the Church after Christ with what was before, as different custome of different times of the same Church? for to him, and almost all the Fathers, usus, or consuetudo Ecclesiœ, is ever taken, when given, as a ground of any practice, as contradistinguished from Divine institution, as in the last cited words of Jerom is clear. Also, it may have its own weight, that he is now writing to Jerom whole judgement in these things was not unknown to him: he must therefore be supposed to use the same, as it was understood by him.
Also in that book, which is Intituled, Liber quœstionum Veteris & Nobi Testamenti amongst August. his Works, Quœst. 101 when he hath proven from 1 Tim. 3 the Bishop and Presbyter to be one, quid est thim Episcopus nisi primus Presbyter? and after he marketh, that although the Bishops used to stile Presbyters, Compresbyteri; yet, faith he, they never say to the Deacons Condiaconi. And whoever be the Author, it sheweth that the primitive times this title Bishop, was rather given as a note of respect to some eminent Ministers, than as that which did constitute a different Office or Officer especially jure divine. And that there was another kind of identity between Ministers and Bishops then any of them and Deacons, though Ministers virtually comprehend that office also.
It is like it may be objected, that all antiquitie did condemn Aerius, whose opinion is said to be this, that be took away all distinction betwixt bishop and Presbyter? Answ. It is the judgement of Learned Rivetus in his Catholicus Orthodoxus, in his reply to the same charge given by Eallius, trastatu secundo Quœft. 22. That Aerius was condemned by them, not simply as maintaining any thing contrary to truth, in this, but as imprudently in practice brangling the order then established amongst them, to the hezard of their union. And there are two clear proofs of this, 1. Because where the same tenents were maintained, as in Jerom, and other; yet where these persons continued in the unity of the Church, they were never branded with any name of Heresie for the same. 2. Because even Augustine, who reckons up this Heresie of Aerius, doth yet acknowledge this difference to be by no Divine constitution, as we have formerly seen. And who will consider the rolls of Heresies, set down by these Fathers, will find that oftentimes such are reckoned among Hereticks, who much rather ought to be accounted Schismaticks. It is observable also, that even adversaries grant that none of these Fathers do condemn him for denying that distinction to be jure divino, (for which see Estrus lib. 4. pag. 35) but for denying it simply, And so now we leave our second consideration.
The third consideration, is, that there is some footsteps of this identity of Bishop and Presbyter in the most corrupt Writtings of the most impure School-men: which may appear in the ethree, 1. In that, generally, Episcopacy is holden to be no distinct order from Presbytery; and that Presbytery, or Priesthood (as they speak) is the nighest order in all their Hierarchie. And this is current as the doctrine of Lombardus the Master of Sentences, Hugo, Aquinas, Thomas Waldensis, and generally of all the Thomists at least. And though they seem to make Bishops tobe of a more eminent degree; yet by Estius, and some others alledged by him, this is not thought sufficient to distinguish one office from another. And indeed considering their Doctrine in all the other branches, or orders of their Hierarchie, it will well follow, that these two, being the same order, cannot be admitted to be distinct Officers, seing in no other order such a distinction is admitted.
If it be asked, how then these more eminent degrees of Bishop, Arch Bishop, Patriarch, &c. did enter into the Church; and, how these differences have arisen? Answ. The same Lombardus in that same place, de quadripartito ordine Episcoporum, doth ommir his former alledging of the custom of the Old Testament, and other things which he abused, and out of Isidorus layeth it down thus, horum autem discretio a Gentilibus introducta vidctur; quisuos flamines, alios simpliciter flamines, alios archi flamines, alios proto flamines appellabant. Sacerdotes enim Gentilium, flamines dicebamur, &c. Which is in sum, this difference seemeth to be brought in from the Gentiles who used so to stile their Priests, as to call some Priests simply, others Arch-priests, others again first Priests, &c. and considering that the root of the Roman Hierarchie, to wit, Papacy, and the ordering thereof, did arise from the superstitious Christians their imitating of the heathenish Pontisex Maximus (whereof we may see somewhat, cap. 13 lect. 4) it is no wonder that these interiour pillars be of the same kind. And if there were any shew from the Word for such differences, it would seem that this great Master had not gone to the Gentiles to be beholden to them for the same. Also Estius when he is to prove the superiority of Bishops, he hath these words, quod autem jure dibino sint Episcopi Presbyteris superiores, etsi non ita darumeste sacristieris, aliunde tamen abunde probari potest, &c. in lib. 4. senten distinct. 24 and so he citeth Popes constitutions, Canons of Councils, &c.
In the third place, this will appear from the considering of the answers that generally are given by them to these places of Scripture alledged, whereby it is concluded that a Bishop and Presbyter are the same; which are generally one of these two, 1. Some say, that though the office in the Primitive times was distinct; yet the titles of Presbyter and Bishop, were common. But we have found already this to be a miserable shift: because, 1. This identity of the names so circumstantiated, proveth the identity of the offices as was said; 2 because these places do not only apply the titles indifferently; but do indifferently apply the duties, qualifications, and every other thing that belongeth to such officers, and offices; and there is nothing spoken of the one in Scripture, but it is also spoken of the other, neither any thing required as a qualification in, or duty from the one, but is also done in reference to the other, and that expressly. A second answer, is that of Scotus, and some others who follow him, in lib. 4 sententiarum, distinct. 24. quœstione unica; where he endeavoureth thus to remove that Objection, because (faith he) at first Believers were few, and so few Ministers were needful, and it was not necessary that there should be Officers instituted in every degree; but (faith he) when the Believers did multiplie, then it was necessary. Where there is a double fault, 1. That contrary to the Scripture it is asserted that then the Church was not numerous, when as yet very soon the Apostles were necessitated to choose Deacons for their help. 2. That it supponeth, that when the Church is lesse numerous, there may not only be sewer Officers, but that she may want some wholly of such and such a degree. Adde, that it supponeth defacto, that the Church in the Apostles dayes was not so compleatly constitute in respect of the kind of Officers as afterward: which is altogether inconsistent with that perfect platform of the Church in the primitive Apostolick times. And when such answers are made by the learnedest of that party to such Arguments, what is it, but indeed the granting, upon the matter, that there was no such distinction, or distinct offices of bishop and Presbyter in the primitive times in use and practice in the Church?
Ourfourth and last consideration, is, That this confounding of Angel and Minister, in this place, is necessary from the consideration of the scope and other circumstances of the Text, whatever might be said from other places. For, 1. we cannot see how otherwayes these Epistles can be profitably expounded and applied with relation to the state of these particular Churches, except this be, as was hinted at the entry of this Question. 2. It is certain that our Lords purpose, is, to point out the condition of the ordinary Ministers of the Churches as well as of the people, or of any supposed particular Bishop. And if this be the Lords scope, then they must be comprehended under this Title Angel, to whom the Epistles are directed: and if so, then what is spoken of the Angel, most be applied to them indifferently, seing the Lord maketh no difference: therefore, either we must altogether leave out Ministers from being considered in these Epistles, or we must thus apply to them what is spoken to, and of, the Angels. 3. What is spoken here to; or of, the Angels, will agree to what in other Scriptures is spoken to, and of, ordinary Ministers; as to Preach the Word, to convince gain-sayers, to censure the unruly, to fulfill their Ministrie, to have an open door, and such like. All which we will find applied to ordinary Ministers in other Scriptures; and therefore cannot but be so here also. 4. Seing in no other Scripture there is expresse distinction made between Bishop and Presbyter; and seing it is usuall to John to speak of Presbyter or Elder, as of the highest office that was to be in ordinary in the Church; (for which cause, he calleth himself an Elder). and seing also he doth never mention preheminence in one Officer above another but in the person of Diotrephes (and that with indignation) as may be seen in his second and third Epistles. And lastly, Seing he never mentioneth Bishop, or any other Teaching-officer but Presbyter in his Doctrine and Writings, Is it probable that under this figurative stile, in a Prophetical book any other Officer than a Presbyter, especially such as should have preheminence over his brethren, should be understood, and upon this place alone be grounded, it being ever most safe in such obscure figurative places to expound the same by what is more clear? And it would seem strange, that the institution of Presbyters; yea, and of Deacons with their qualifications &c. should be so clear and expresse in the Word, and that yet this Superiour Officer should be so darkly pointed at, and there be no qualifications, directions or rules given concerning him, but what are to be borrowed from the inferiour Pastor. 5. It would also, upon this supposition, be difficult to find out who these particular Bishops could be: For, 1. some make Timothie to be dead, and John now to be Bishop of Ephesus: and can John himself, write to himself, being at that time not in Ephesus? 2. If we take Timothie to be the Angel mentioned, will it be charitable to account him to have fallen so from his first love? yea, supposing it to be Onesimus, it will be hard to construct so of him: And so we might go through the rest. Beside, there is in all these Epistles a special sibnesse and sympathie between the condition of the Angel and Church: therefore what is directed to the Angel at the entry, is applied to the Churches in the close of every Epistle: yea, these Angels are supposed to have much immediat influence upon the conditions good or ill of these Churches. Now, it may be conceived how the Churches and their particular Ministers may come to be of the same tempers; but it cannot be conceived how it can be so ordinarily between a Diocesian Bishop and many Congregations under him: for, experience hath proven that oftentimes there may be a cold dead Bishop, and yet where the Ministers are lively, the people may be in good condition: but usually when Ministers are lifelesse, although the Bishop were lively, yet are the people for the generality of them but in a dead condition. Lastly, If what is spoken to Angels here, be to be appropriated to one Bishop, then it behoved tobe said, that it were only the Bishop that had the door opened to him in Preaching, as in Philadelphia; that he only were commended for his labour and patience, as in Ephesus; that he only did convert souls, and in that peculiar sense, were said to have few unspotted persons under him, as in the Epistle to Sardis, &c. And if these things cannot be astricted to Bishops, to understood, but must agree to all Ministers in such cases, then must the title Angel be so applyed in these Epistles.
We know these things are more fully and accurately made out by many others, to whom we refer the Reader: and in particular, to that accurate Peice of the Ministers of the Province of London, called Jus Divinum Ministerii Evangelici, and to the Books that are frequently mentioned therein: for, it is not our purpose to insist in this: only we conceive that from these considerations there is ground sufficient for our exposition and application of these Epistles. It is not unworthy the marking also, that Augustine, expounding that word, in the 104. Psalm (which is to him the 103) He maketh his Angels Ministers, &c. he doth understand by Angels, Prœdicatores Evangelii, or Preachers of the Gospel, without any further distinction or title; which certainly must be done with respect to this place. I shall only adde a word of that zealous, and pious writer, Learned Mr. Boyd, who having clearly made out this by many Scriptures and Citations of Fathers both against Papists & others, who (faith he) in this were papizantes, doth close with a saying of famous Whitaker against Sanders, who having cited Jerom’s reason for the bringing in of Bishops for the preventing of Schism, Hoc Veri verbium gravi sime subjungit (saith he) sed ipso morbo deterius pene remedium fuit: Nam ut primo unus Presbyter reliquis prœlatus eft, & factus Episcopus; ita postea unus Episcopus, reliquis est prœlatus. Sic ista consuctudo Papam cum sua Monarchia peperit, & paulatim in Ecclesiam invexit. And then doth subjoyn of himself, Nec ego sane video sisemelhoc remedium, ut alsonismata veltellenda vel præcavenda necessarium, admittamus & amplectamur, cur aut quomodo gradus sistendus sit, donec ad unum summum Patriarcham sive Pontificem Oecumenicum, quisous toti prœsit Hierarchiœ Ecclesiasticœ, tandem deveniamus, atque hoc Italus velit, & magno mercetur Abaddon ile Romanus, qui cum suis asseclis, codem hoc utuntur argumento, ad Monarchiam fuam in Ecclesia firmandam.
The same Learned Author also, coming to consider this place of the Revelation, after other answers, doth assert, that under this title Angel, a plurality of Ministers, may be understood, (as we formerly did expound the place) whom Christ writeth to in the singular number, 1. That he might shew that there was an unity amongst the Ministers, as well as amongst the members: and so He keepeth the number of them, proportionably to the number of the Churches. And, 2. Because, by naming them so, the Lord would have them minded that some way they did constitute but one, and are, in respect of their oversight, so to concur in caring for the one Flock, as being each of them Ministers thereof, in whole; and in particular, written unto by Jesus Christ, for that end. And so this naming of Angel, in the singular number, will rather remove all supposed difference amongst them, than establish the same: because so what is written to one, is written to every Angel, or Minister, in these Churches: which is the thing that at first we asserted.
An Author of late (to wit, Doctor Hamond) amongst many other strange things which he hath, doth take an unheard-of way to evite the former Arguments: and because he cannot deny but the Scripture doth take the Bishops and Presbyters for one and the same, he doth therefore, first, acknowledge this to be truth: But, 2. asserteth that both are to be understood of Diocesian Bishops, and not of Presbyters, as they are understood now. And therefore, 3. doth deny that in the Apostles times there was any middle sort of Presbyters, as he calleth them, betwixt Diocesian Bishops and Deacons. 4. That many mentioned in the Scripture, and these seven Angels in particular, were Metropolitan Bishops, having power over Diocesian Bishops. All which he asserteth with a great deal of confidence, and doth illustrate the then Government of the Church from the fourth Chapter of this Book: which, to him holdeth forth, 1. The Metropolitan of Jesusalem, as signified by the person that sitteth upon the Throne. 2. Four and twenty Diocesian Bishops sitting on Thrones by him, which (faith he) no doubt was exactly the number of the inferiour Bishops of udca, although the same cannot be made out by History. These are represented by the four and twenty Elders. 3. Seven spirits signifie the seven Deacons which were in that Church: thus (faith he) was the eltate of the Church in Johns time, and no other Officer was as yet instituted.
Although these be vanities beyond any thing which he condemneth in Mr. Brightman himself, and exceedingly unsuitable to the scope of the Spirit; and though there can be little expectation to convince any who so unwarrantably afferteth their own imagination as a certain truth, without any warrand from the Word, or any History; yet we must say somewhat, seing the stresse lyeth here, whether there were any Presbyters in the dayes of the Apostles, in the notion that we now take Presbyters? or, whether all preaching Officers were then only Bishops with Jurisdiction, as he doth understand them? For if there were Prebyters in this notion as we speak; and if, according to his own principles, Bishops and Presbyters were one and the same, Then it will follow that at that time they were both preaching Presbyters or Elders. For, in pleading that there were such Presbyters, we purpose not to plead or any middle order, as he calleth it; but, according as himself faith, the asserting of a Lord-bishop to have been instituted in these dayes, doth necessarily deny the office of preaching-presbyters to have then been in the Church of Christ: so, upon the contrary, it will follow, that is it be made out that there was such an Officer as this Presbyter in the Church of Christ, Then this of Bishops, as distinct from it; must also fall. Now, to make out that there was such Presbyters in the Church of Christ in the Apostles dayes, who yet were not Bishops in his sense, we propose these considerations.
First, Consider the general harmony of all the Ancients, of all the School-men, generally all that ever wrote since Reformation: for, I suppose, never any questioned but that there were Preaching-presbyters in the Church as we take them: and cannot Episcopacy be established except all these foundations be overturned; without which yet there will not be much to say for it?
Secondly, Consider the principles of that party: for, generally, they do account the Apostles to have been in the degree of Bishops, and the Disciples to have been in the place of ordinary Pastors; also that Bishops Jurisdiction over Ministers, is instituted and established in Timothy and Titus, their ordaining, admonishing, reproving, &c. of ordinary Ministers. And if there were none such in the Apostles dayes, they cannot be said to have had power over such: and so either these Arguments must stand, and this Authors assertion must fall; or, if it stand, they must fall: by which there is a losse to that party however.
Thirdly, It may be considered how that Authors ground can be reconciled with Scripture, wherein the office & actual being of such an Officer as a Presbyter, as we take it, is sufficiently clear: for which, see, First, these Scriptures that do most fully hold forth the distinct offices of the Church under the New Testament, as, Ephef. 1:4, 11, 12 besides Apostles and Evangelists, he gave some to be Pastors and Teachers. Now, by Pastors and Teachers, must be understood Ministers, as we take them; because they are such as were by feeding and teaching to edifie Christs Body to the end of the world: which cannot be restricted to bishops as understood by him; otherwayes the Pastor shall not have accesse to edifie Christs Church for any time to come. And if Pastors be here understood, then they must be understood as then in being, as the other Officers that are mentioned, and to have had their beginning immediately after Christs Ascention. The second place is, 1 Cor. 12:28, 29 where the Apostle speaketh of the Lords instituting Teachers in His Church, as distinct from other Officers. And what can these Teachers be but such as we account ordinary Ministers, their title bearing out their office especially to be in Teaching? A third place, is, Rom. 12:6, 7, 8 where he that teacheth and be that exhorteth, are spoken of, and are required to wait upon their Offices; and certainly cannot but be understood of ordinary Pastors, whose special duty consists in these. And considering the Doctors paraphrase upon these verses, we conceive that either there he expounds them of such as taught for the time, which doth confirm what we said; or, doth make it a direction to such as afterward might be called to that Office: whereby he would insinuate that there was none such in being for the time: this is expresly contrary to the letter of the Text, which speaketh of exhorting and teaching, as present duties of some Officer, as well as ruling and shewing mercy, &c. are spoken of.
The second ground from Scripture, is, such places as hold forth the Apostles to have placed Presbyters in every Church, as Act. 14:23. Now, it must either be said that there was no Church in the New Testament, but Diocesian Churches; or, we must say that the ordaining Elders in every Church, must be understood of ordinary presbyters or Pastors: for, it is clear in Scripture that there were many Churches, which were not in very considerable Cities as that in Cenchrea, Rom. 16:1 which yet cannot be said to want Officers, as also these of judea and Galatia: and can it be said that there was no Church in any Village or part of the Country? Beside, many Churches are mentioned to be in Corinth, 1 Cor. 14:34 and certainly all had Teachers, and yet it cannot be thought that they were all Diocesian Bishops; they must therefore be understood of ordinary Pastors.
The third sort of Scriptures, are these that speak of many Elders in one City, as in Ephesus, Act. 20:17, 28 and Philippi, Philip. 1:1 in Jerusalem, in Corinth, &c. where it is clear, that beside the extraordinary Officers that were there, there were also many ordinary Teachers and Presbyters.
I know that Author will repell this easily, by asserting that all these were Metropolitan Churches, and that these other Presbyters were inferiour Bishops, and that these Epistles, are not to be understood to be directed to these particular Towns, which are mentioned only, but to all the Countrie, whereof these were Metropolitan Cities and Churches. But to this we oppose, 1. How can that be made to appear from any ground in Scripture, where neither the word Metropolitan, nor the thing is hard of? 2. This maketh two sorts of prelatical Bishops, when yet, whatever be understood by Bishops, in the Word it is clear they are but of one degree: and therefore the same rules for ordination, for qualifications, trial and every other thing, are indifferently given for all. 3. This contrareth the very letter of the Text, to say that when he writeth to Philippi, or Thessalonica, he writeth to all Macedonia, &c. For the Apostle in his Inscriptions putteth great difference between his writeing to a particular Church or City, and his writing to several Churches in a Countrie, as by his directions to Corinth, Philippi, Colons, &c. in the one case, and his directions not to any Church in a particular Town, but to the Churches in Galatia and to all the Hebrews, in the other case is clear: which is done, to shew that the one respecteth a particular Town and the Christians in it, and the other the Christians in a whole Countrie.
And certainly, if we will mark how he distinguisheth Thessalonica from Macedonia and Achaia, Thess. 1:7 and how (Coloss. 4:16) he commandeth to read that Epistle in the Church of the Laodiceans, which yet was not far from this Town, it will appear that he understood the particular Churches which were named. Yet it is clear that there were moe Bishops in Philippi, and moe Ministers in Thessalonica; as 1 Epist. chap. 5 vers. 12. Now to put his glosse upon the words, in that place (faith he) Thessalonica was a Metropolis, and all the Christian Churches and Bishops in Macedonia were written unto, when Thessalonica was written unto; How then shall vers. 7, and 8 of the first Chapter be paraphrased, so that ye were examples to all that believe in Macedonia and Achaia? This would be the meaning, ye Christians of Macedonia, are examples to all the Christians of Macedonia: which were absurd. Yea, himself doth paraphrase it thus, and this info eminent a manner, that your example had an happy influence, raised an emulation in all the Christians of the other Cities in Macedonia, &c. whereby it appeareth that the Church of the Thessalonians, is to be understood of the Christians of that particular City, and that as distinct from other particular Cities in Macedonia. Lastly, There are diverse Ministers of Coloss: for, Colos. 4:12. Epaphras is mentioned as one of their number, who certainly was a preacher: and again, vers. 17. Archippus is spoken of. And if there were not plurality of Ministers in one place, What can be understood by these that are spoken of, Philip. 1:15 &c. who preach Christ, some sincerely, and some out of envie? These it seemeth, were all in Rome, and yet it will be hard to say that they were all Bishops in the sense pleaded-for.
A fourth sort of Scriptures, are these that give Directions and Rules for the calling; and trying of the qualifications of Bishops and Presbyters, &c. Now, if these same Directions warrand to call and ordain Ministers in all after-times, and if the same Rules that are given in the Epistles to Timothie and Titus, ought now to be observed, and the same qualifications to be enquired-for in ordinary Ministers, &c by vertue of these Rules; then it will follow that Presbyters in these places are to be understood or ordinary Ministers: But the former is true, except we will denie that any Directions are given at all for trying and ordaining Ministers in the Scripture. Beside, the Apostles scope in laying down these Rules, is, to direct Officers how to walk in the admission of all others unto the end of the world.
A fourth consideration which we propose, is, that this denial of Preaching-presbyters, is contrary to reason, & is founded upon false suppositions. For, it supponeth, 1. the number of Christians to have been few. 2. That an office may be afterward instituted in the Church, which was not instituted in the Apostles dayes. Now, let it be considered in reason, 1. If the Christians who were so numerous in many places, as in Jerusalem, Ephesus, Corinth, Antioch, &c. can be supposed to have been fed sufficiently by one Bishop? it being clear that there were many thousands, as hath been abundantly made out by that rich Piece, Learned Mr. Rutherfurd his Dueright of Presbytery, and that acute piece Jus divinum regiminis Ecclesiastici; where also the plurality of Officers is abundantly evinced; wherefore there needeth no more of this. Only we may observe from Acts 13:1 that in Antioch, beside extraordinary Officers, there was a plurality of ordinary Teachers, which by no means can be understood of Bishops. 2. It may be considered what the case of these Churches would have been, when one Pastor was absent from them, as oftentimes it was by being sent in messages to the Apostles and otherwayes: can it be said that these Churches were without Preaching-officers and Ordinances of the Word and Sacraments all that time yet that must be said, except we say there were other Preaching-officers labouring amongst them. 3. Is it agreeable to reason, to think that all Churches were of one measure so as to be served with one man? or, that where some few number of Christians were converted and did combine amongst themselves, they behoved either to be a Diocesian Church, which is impossible, or to be none at all, which is contrary to the way of the Gospel? 4. I ask, If the case of the Christian Church was more perfect with Presbyters than without them? If it be more perfect with them, then it must be said the Primitive Apostolick Church was not in the most perfect form, which will be against reason. If it be more perfect without them, then they were unreasonably brought and kept into the Church: both which are absurd.
A fifth consideration, is, That the denying of Presbyters and Ministers in this ordinary notion to have been instituted in the Apostles dayes, doth go neer to strike at the very root of Christianity and overturn the course of the Gospel: for, experience teacheth us, that the great work of conversion in the Church hath been, and is, carried on by such Presbyters: and this assertion doth at once remove the same: For, 1. it denied them to have been instituted in the Apostles dayes as a mean for converting of souls; and what more can be said to overturn them? 2. Seing he denies this institution to have been when John wrote this Revelation (chap. 4 Annotation.) what warrand can be afterward given for their instituting? yea, it cannot be shown from History or Writings of the Ancients, when or how they were first instituted; and therefore in sum they come to be a humane institution; and so, such an excellent mean of edification is overturned.
A sixth consideration, is, That this assertion seemeth to destroy it self, and to imply a contradiction: for, if there was but one Preaching-bishop in every one of these Churches to preach and administer the Sacraments in the same, then either he was equal to the same, the Congregations not being numerous, and so he discharged ministeriall duties without having jurisdiction over any other Preaching-presbyter) of which there were none according to this opinion) or over any other particular Church, and if so, he is the very person whom we call an ordinary Pastor, or Apostolick Bishop, of one particular Congregation: and in this sense, we grant there was no other Pastor, or Presbyter; and being so understood, this Prelatical or Diocesian-bishop having power over many particular Congregations, must fall to the ground: or, it must be said, that this Bishop had a charge beyond what is possible to one man to deal with, or, had Christians and Officers in diverse places and Churches subject to him, which will also be contrary to the assertions of the same Author. Now, if it implicateth not, to say that he was a Diocesian Bishop, and yet had rule but over one Congregation; and to say that he had power and jurisdiction over other Preaching-officers, and so was not a Preaching-officer of the lowest degree; and that yet there was no other inferiour Preaching-officer: which necessarily implieth that that Bishop was of the lowest degree. If (I say) these things implicate not, we cannot tell what doth: for, the one thing faith, he hath none under him; the other faith, he is not one of the lowest.
Neither will any have this to say, that there was an inferiour order to be instituted after the Apostles dayes over which these Bishops were to govern. For, 1. It must be made out that there is an appointment in the Word for instituting of such an Officer, which was not then in the Church. 2. It will yet follow, that during the time of the Apostles, this Bishop did discharge the office of Presbyter, and so was the lowest Preaching-officer in the Church, and that therefore the contradiction would have been still obvious in that time, and they had been liable unto this same argument. 3. If they had then any jurisdiction over Presbyters, it behoved to be a non-ens, while they had no being, and that for many years: which looketh not like Christs way in giving talents to men. And indeed when all is considered, seing these Bishops did nothing but what we allow ordinary Ministers to do, and had the same qualifications appointed for them, and the same place in the Church, to wit, to be next before the Deacons, and have only charge of particular Congregations, and such like. It will be most safe to conclude them to have been Bishops and Presbyters in the sense that formerly we laid down. And so we leave any further consideration of this Author.
THis last Epistle, directed to the Church of Laodicea, doth contain a short sum of the Gospel, and Gods way of engaging sinners to Him. It will therefore be meet to take some more particular consideration thereof: For, here, 1. we have man described in his sinful condition, as miserable, naked, poor; and withall, blind and ignorant of the same. 2. We have the remedie proposed, to wit, gold, and white raiment, &c. that is, Christ and His righteousnesse, which is the great promise of the Covenant of Grace, as the mids leading to the injoying of God. 3. There is the condition on which this is offered, that is, believing, expressed under the terms of buying, opening to Him, bearing His voice, &c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed, and that both from the necessity thereof, and hazard if it be slighted, and from the many advantages that do accompany the accepting thereof. 5. We have the duties that are called-for upon this acceptance, to wit, zeal and repentance, which are comprehensive of all.
This doth hold forth Gods way of Covenanting with a sinful person, whereby the guilt of his sin, and the curse following thereupon, are removed: Which we may conceive in this order, 1. Man is supposed not only to be sinful, but also obnoxious to the curse of God, and, in his appearance before Gods Justice, to have that sentence standing against him. 2. There being no remedie possible upon mans side, as a satisfaction to that Justice, there is an external righteousnesse provided, to wit, the satisfaction of the Mediator, which being imputed to the sinner, is in law to be accepted as satisfactory for him by vertue of the Covenant of Grace: and by vertue thereof, he is to be absolved, and discharged as if he himself had satisfied: this is the meritorious cause of our Justification. 3. This satisfaction of the Mediatory, is not imputed to all, nor to any, but upon the terms agreed upon, to wit that it be received, and rested upon, Therefore the Gospel is Preached; and this righteousnesse is not only revealed therein, but offered thereby to all who shall by Faith receive the same: in which respect, the Gospel, as it is contained in the Word, and the Preaching thereof, is commonly called the external instrumental cause of our Justification. 4. When by the Power of Gods Spirit, the sinner is brought to receive this offer, and to rest upon this righteousnesse, as the only ground of his peace; and his whole defence against the Law before the Justice of God, than, according to the offer, he becometh interessed in his righteousnesse, and Christ becometh his righteousnesse, who is, by this receiving of Him, put on by the Believer; and by this, he may plead absolution from the challenges of the Law before Gods Justice, as a debtor may plead absolution from his debt upon his instructing the Cautioner to have payed it. And in this respect, Faith is called the condition of the Covenant: because it is upon this condition that Justification is offered to us therein; and upon this condition, God becometh our God, and Christ our Righteousnesse; and it is also called the instrumental cause of our Justification; because it acteth by receiving Christ, as He is holden forth in the Word: and if that be justly called the external instrumental cause, which doth offer him for our righteousnesse, Then may Faith well be called the internal instrumental cause; because it doth receive Him for that same end, and because by this receiving, He becometh our righteousnesse, upon which our Justification is grounded. Hence. 5. upon this receiving of Christ, and presenting of his righteousnesse for our defence before Gods Justice, that righteousnesse and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisterh: and this is the end why this counsel is proposed, that by receiving of this offered righteousnesse, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadours, Marrying, Buying, and such like. All which, do import a mutuall closing of a bargain upon mutual terms: and thus it is expressed, to shew, not wherein formally our Justification doth consist; but to shew the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which ordinarly a condition hath, that is proposed in making of a mutual bargan: sometimes also it is set forth under legall expressions, as to lybellan accusation against, to charge and arraign a sinner before Justice, and then to absolve him from that charge in opposition to condemnation: and thus, sin is called debt; and to punish for it, is to exact or require satisfaction: and Christ in that respect, is called the Cautioner or Surety; and His suffering, satisfying, the pardoning of the sinner, is called justifying, or absolving, in opposition to condemning; and the deriving of this from Christ, is called imputation, or to repute the sinner righteous upon Christs satisfying for him; or, it is the reckoning of Christs satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legall and judicial procedour before men. The first way sheweth how We become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second sheweth a prime benefit which doth flow from that friendship, to wit, our Justification. These two are not to be conceived different things, or successive in time, (much lesse to be separated;) but as they be different wayes of holding forth the same thing, whereof the one doth especially relate to the means, the other to the end, and that so, as Grace and justice may be seen to go alongst in this great businesse, and that a sinner may by helped to conceive of the same the more distinctly when he hath it moulded in the terms and forms used among men, and that under diverse considerations; that so he may the more satisfyingly comprehend this mystery of free Justification. Concerning which, in the general, we say.
That the immediat meritorious cause of our Justification, is Christs Righteousness, we take for granted: for, it is the gold here that maketh rich, without which the dyvour could not pay his debt; it is the raiment which covereth our nakednesse: and therefore the righteousnesse of the Saints, must be put on, communicated, external and imputed righteousnesse: so that, supposing a man to be pursued before the barr of Gods Justice, there is no defence can be proposed but Christs satisfaction, which only will be a relevant exception in that Court; which in Paul’s example is clear, Philip. 3:9 as if it were asked, Paul, what will thou flie to in that day? Only to be found in Him, (saith he) not having my own righteousnesse, which is by the works of the Law, but that which is by Faith in Christ. Thus Christ is our Righteousnesse, and we are righteous in him, as He was made sin for us: for that opposition (2 Corinth. 5:21) doth evince this; but our sins were imputed to Him, and so were the immediat ground, upon which he was found liable to Justice: in that same manner therefore, His Righteousnesse must be the immediate cause of our being absolved, seing His Righteousnesse must be transferred to us, as our sins were to Him, as is said.
That this Righteousnesse of the Mediator, is immediatly imputed to us, hath also been accounted a truth amongst the Orthodox hitherto, that is, that as a cautioners paying of the debt, being instructed in a Court, is sufficient for absolving of the debtor from the creditors pursuit; because, in the Law, the cautioners paying in the debtors name, is reckoned as if the debtor had paid it; and so it is imputed to him and accepted for him: so it is here. And this way of imputing Christs Righteousnesse immediatly, doth serve exceedingly, 1. to humble the sinner, when that whereby he is justified, is not to himself; this being certain that we are more proud of what is supposed to be in us, than of what is imputed to us; even as a dyvour hath lesse to boast of, when the cautioners paiment is immediatly imputed to him for his absolution, than if by his industrie he had procured something to pay for himself, although the stock had been freely bestowed on him by the cautioner. 2. It serveth to commend Christ, and to bound all boasting and glorying in Him who is our Wisdom, Righteousnesse, Sanctification, Redemption, 1 Cor. 1:30 for this very end, That he who glorieth, might glory in the Lord. 3. This riddeth marches between the righteousnesse of the two Covenants, that the one is inherent and consisteth in Works, that is, as the Apostle speaketh, (Tit. 3:5) the righteousnesse, or somewhat which we ourselves have done; the other, is without us, and cometh by imputation: and so is not only distinguished from our own righteousnesse; but opposed to it, Philip. 3:9. And although this truth be misrepresented by many; yet we judge it to be impregnable; and that in the great Day the decision will be found favourable thereto, when only happy shall they be that shall be thus found in Christ. Thus therefore, we are to conceive the terms of the Gospel, as if a debauched dyvour, were ready to be apprehended having nothing to pay, suppose one should offer to undertake for him and pay the debt, so as he might be liberated, upon condition that he should acknowledge his benefactor, and plead ever his defence against the pursuit upon the cautioners payment, and the discharge procured by Him: in this respect, the cautioners payment, is the meritorious cause whereby such a man is absolved, to wit, because that payment is reckoned for him, or imputed to him, yet his pleading that defence, or producing of that discharge, immediatly, may be said instrumentally to procure it, because it is not the cautioners payment simplie that is sustained, as a relevant defence in judgment, till that be instructed, and except the defence be founded thereon, for, so the Law provideth: so, it is not Christs satisfying simplie, but his satisfaction, pleaded by Faith, and fled unto, that justifieth; for so the Law of Faith hath enacted: yet the producing of such a discharge, meriteth nothing, but giveth a legall ground of right to the cause that doth merit, and so to what is merited. And the Lord hath appointed this to be the condition of Justification, to wit, the pleading of Christs satisfaction before the barr immediatly: for, 1. that stoppeth all mouths: and none can produce that satisfaction, but they must necessarily acknowledge emptinesse in themselves, Justice and Grace in God, and love and fulnesse in the Mediator. 2. The pleading of this, sheweth a compleat, perfect, equal, evangelick, righteousnesse in all, whereas if it were any thing in us that were accounted so, then it would not be equal (if perfect) which cannot be said of that which is our righteousnesse: or, that one man hath better ground to be justified upon, and a better righteousnesse than another.
That Faith is necessary for Justification, so that none can expect to be justified but Believers, hath been also hitherto almost amongst all uncontroverted, till that of late Antinomians have opposed it: But the Scripture is very expresse, 1. in limiting all the promises of pardon to a Believer, 2. in cursing all that believe not, and declaring them to be under the curse, 3. in placing Faith correlatively taken, in the room that Works had in the first Covenant, which must be in reference to justification it self, and not the sense thereof only, 4. in asserting that we believe that we may be justified, Gal. 2:16, &c. So that there needeth not much speaking to this, beside, that many things spoken of Repentance, may be applied here. And if it be found, that Faith is either the condition of the Covenant of Grace, or the instrumental cause of justification, This will necessarily follow, that there is no justification without it. I know there are some Divines that use different expressions here; yet seing they also oppose Antinomians, we will not now stick on that.
There is more difficulty in conceiving of the manner how faith concurreth: that there is some eminency in it, is acknowledged both by Papists, who account it a radicall grace, having influence on all other graces, and so having special influence on that which they call justification, and also by some others, who, making works with it to be conditions of the new Covenant, do yet acknowledge a special aptitude in it, for applying of Christs righteousnesse; and that therefore it is the principal condition, and other things, lesse principal, in this Indeed these of the last opinion, seem to differ from us, 1. That they place Faith, Repentance, and Works in one and the same kind of causality in reference to justification. 2. That this causality, is but to account them all causes fine quibus non. 3. That all instrumentality is denied to Faith. 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ, but as other graces are. 5. That Christ is not our immediate Evangelick righteousnesse, but Faith properly taken, and that as comprehending all other duties and graces under it; and so it is both properly taken, and improperly. 6. That therefore we may be said to be justified by works as by Faith, Faith being taken largely for all. Although where the thing is clear, and Christ is rested on in justification, and His satisfaction acknowledged (as is in this case) there needeth be no great debate for words & terms of condition, imputation, instrument, &c. yet these being still used among Divines, we conceive there is no just reason to cast them, the use of them having now of a long time made them to passe in this matter, without mistake or strict binding of them to the acceptions wherein they are used in other matters: much lesse is there reason to cry down the matter expressed by them. And it cannot but be sad, that such new controversies should be moved. We are perswaded, that the reflecting on many worthy men, the obscuring of the troden path by new Questions and Objections, the confounding of Readers by proposing, as it were, of a different strain of the Covenant, from what formerly hath been preached, the giving of an open door to men to propose new draughts in all things and that not in expressions only, but also, (as is alleaged) in fundamentall materiall things, &c. shall be more prejudiciall to edification, nor the bringing forth of this shall be usefull; for, if by this all the former Doctrine of justification be enervated, where are we till now? if it stand so as the followers thereof may attain Heaven: what is the use of this so full a new mould, with so much prosessed danger in, and dissatisfaction with, the former? will it not be welcome to Papists, to have Protestants speaking in their terms, and homologating them in condemning the former language of the most eminent Reformers? and though unlearned, or unread Divines be the Epithets of the opposers of this Doctrine, yet possibly experience may shew that such may most readily be the embracers of it. I say again, when the Church is overwhelmed with controversies already, it is not sit to contend for words, seing there is some agreement in the nature of Faith, and in the necessity of works; and we are sure where both these are, there can be no hazard: yet, if under this new model, an other matter be comprehended, than formerly hath been intended by other expressions in the writtings of others, it cannot be so easily approven, lest we should condemn the generation of Gods People who have gone before us: laying by therefore prejudice and contention for words, we shall a little (so farr as our scope permitteth) enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousnesse in the Covenant of Grace, and what may be said of works. In reference to which, we would premit,
I. That this way of Covenanting, is borrowed from the practice of man with man, to set forth somewhat of a spiritual nature betwixt God and man: for which end, the similitudes of Covenanting, Marrying, Treating, Accusing, Justifying, &c. are borrowed, as hath been said.
That though all mutual Covenants have their conditions; yet are they to be distinguished, because sometimes the Covenant is such, as entering into it intitleth to the benefits comprehended in it, as in a Marriage-covenant, entry thereunto intitleth the Wife unto the Husband, and all that is his: sometimes again, the relation must not only be entered, but all the terms thereof actually performed, before there be a right to the thing promised; thus is the covenant betwixt a Master and a Servant: for though the Servant be the Masters Servant at the first instant of the agreement, yet hath he not a right to the covenanted hire, till he hath performed the service and accomplished his Term: in the first of these Covenants, that which entereth one in that relation, is the condition, not to in the second.
Hence we may distinguish the condition of a Covenant: sometimes it is taken materially (to say so) and more largely, to wit, for all the duties that are required of one in that relation, and so a Wifes dutifulnesse to her Husband after Marriage, and an adopted Sons dutifulnesse to his Father after adoption, &c. may be called conditions of the Marriage-covenant, and of adoption: sometimes again, a condition is taken more strictly, and, to say so formally, that is, for such a thing as maketh up the relation, and entitles one to, and instates him in, the priviledges Covenanted: So, formall consenting in Marriage, is the condition; and a Sons actuall accepting of the offered adoption, & engaging himself to be dutifull, do enstate him in the priviledge of a Son, although he hath not yet actually performed all that he is engaged unto: and in this respect, the actuall performing of some duties, is rather the duty of one in such a relation, than the condition required to the up-making of it.
There is a difference betwixt these priviledges and benefits of a Covenant that flow from it as such, and to all in such a relation: thus all wifes, as such, have interest their Husbands, all adopted Children, in their Parents, what ever years they be of, &c. and these benefits and priviledges of a Covenant, which are but conditionally promised, even to these within such relations, and require more than being in Covenant as although a Wife cannot but have interest in her Husband, as she is a Wife; yet can she not plead the Dowry covenanted, except she continue a faithfull Wire; for, if she fail in the essentials of the covenant, she may be divorced: or, an adopted Son, cannot plead actuall possession of the inheritance, though he be a Son, till the term come that is appointed by the Father, or he perform something called-for in the right of adoption, which is insinuated also, Gal. 4:1, 2, &c.
Now to apply this, we may some-way see in what sense works may be called the condition of the Covenant of Grace, and in what sense Faith only. 1. If we take the condition largely and materially for what is called-for from one in Covenant; so works may be called the condition of the Covenant, even as a Wife, or Son, their performing of conjugall and filiall duties to the Husband or Parent, may be called conditions of Marriage, and adoption: yet it we consider the condition of the Covenant of Grace strictly and formally, as that which doth actually interest one in, or entitle him unto, Christs Righteousnesse, and maketh him a Son, that is Faith properly taken, as it doth unite with Christ, Joh. 1:12 because it is impossible to conceive one to believe in Christ, but he must be conceived to have title to him, as a Wife hath to her Husband, or a Son hath to his Father. And so he cannot be conceived to be a Believer, but he must be justified: because to have interest in Christ and His Righteousnesse, cannot be separated from Justification.
Hence, 3. We may see, that when we speak or the Covenant or Grace and its condition, it is not to be compared with every covenant amongst men indifferently, as suppose, to that agrement that is betwixt a Master and a Servant, and a Husband-man and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed inferr duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not presuppose the actuall performance thereof, before any right can be pleaded by such relations, but only consenting and engaging to the same. Hence in Scripture, the Covenant of works is compared to that Covenant which is betwixt Masters and Servants, and the Husband-man and his hired Labourers, &c. and the reward is called debt, or hire, not because of any merit or condignity in the works; (which cannot be pleaded, even in Adams case) but because the performance of the duties of holinesse and obedience, was necessarily presupposed to the having right to the great priviledges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by vertue thereof, till he had continued in the obedience of the Commands, and actually performed the same, as Servants must do before they can plead for their hire. Again, the covenant of Grace is compared to free adoption, or a mans entitleing of a stranger to his inheritance upon condition of his receiving that, and to Marriage betwixt Man and Wife (which is frequent in Scripture:) not because the covenant of Grace requireth not holinesse and works, but because it doth not require them actually to precede a persons title to all the priviledges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence, we may call the Covenant of works, a servile-covenant, and the covenant of Grace, a filial or conjugall covenant: and therefore, although holy duties be required in both; yet there is difference, and the one is of works, and the other of Grace. Neither is it the difference., that works in the one were, meritorious, and in the other not: for there is proper merit in neither, nor is the difference to be placed in this, that the one requireth works perfectly holy as the condition thereof, and the other Evangelick works not perfectly holy: because, so, there were not the same law for ordering of holy duties to us which they had, nor that same absolute patern of holinesse for our copy, to wit, Gods holinesse, calling us to be holy, as He is holy; nor were defects, in reference to our perfect holinesse, sinfull under the covenant of Grace, if perfection were not required therein: all which are false, besides that so it were still of works: But the difference lieth in this, that our working is not to be the ground of our right to the inheritance, nor actually to precede our right as in the covenant of Works it was necessary; but, believing and consenting only.
This difference betwixt the covenant of Works and of Grace, may be conceived thus: Suppose a debtor being sued for his own debt, should either plead no debt, or that he had paid it, or would pay it: this is the Covenant of Works: Again, that of Grace, is, as a debtor acknowledging debt, but being unable to pay, pleadeth only the cautioners payment, and expecteth to be absolved upon that account; and not as if by a cautioners interveening, he had all the debt forgiven him to so much, or had a new bargain given him for a peny yearly, or a pepper-corn in the place of a thousand talents; and, in a word, so much down, or that for gold, are of gold should be accepted: For so, 1. some would have their peny more weighty than others, and thereby be more justified than others, or at least have a better ground to be justified upon. 2. It would be still the same kind of condition, and so the same Covenant in kind. (majus & minus non Variant speciem:) for, paying of one bushell, for an hundred chalders; still faith it is victual-rent, although it be of Grace, that it is so little: and indeed so the first Covenant might be called of Grace, because the good promised were so far beyond the rent required: and so it were but as a man that did at first require a talent, for that which were worth much more, and should afterward alter and require only a shekel. 3. It cannot be so, for, the sinners charge, is not that he wants his peny or pepper-corn, but that he hath broken the Law; his righteousnesse therefore must be such as doth meet that charge, as, Rom. 8:34 and so it must be such a righteousnesse as must stand before Justice, and be equipollent, at least, to his own fulfilling the Law, or his having satisfied the penalty thereof. 4. When the Apostle opposeth the righteousnesse of the Law and Gospel, ‘he opposeth not as it were a thousand talents to a peny; or one fort of works to in other, but the righteousnesse of Christ, or, to be found in Him, to all kind of works what soever, Phil. 3:9, 2 Cor. 5:21, Gal. 3 &c. and to have the righteousnesse of Faith, and the righteousnesse of Christ, and the righteousnesse by Faith, are ever one and the same, and are still opposed to Works.
From this also it doth appear, that Covenanting doth in order of nature precede Justification: because, by covenanting and being in Covenant, we come to have a right thereto, as to a promise of the covenant, as the accepting so an offered pardon, doth go before our having actuall right to the following priviledges, or a womans content before her actuall claim to the Husbands goods, though the one is not supposed to be without the other; even as the breach of covenant, doth precede our being liable to condemnation by the Law. Hence also we may someway gather, that there may be some formall different consideration of the condition of Justification, from the condition of the covenant: for, justification being a legall judiciall act, it must pre-suppose such a condition as may be a ground in justice to absolve a sinner; and therefore in this, Christs satisfaction, as presented and pleaded, must be the only ground; for, it is with respect to that only, by which a sinner can be justified, and this is, to be found in Christ, Phil. 3:9. Covenanting again, being a mutual deed, wherein the Lord condescendeth to make a free offer, and to admit in Covenant, upon condition of receiving the condition here must be that which entitleth to that thing offered, and entereth the person within the bond of the Covenant, which must be Faith. Hence these two acts of Faith, whereby it is defined, may be thus conceived, 1. It receiveth Christ, and so it entereth into, and closeth with, the Covenant, and getteth instantly a title to what is contained therein. 2. It resteth on him; which must be judicially understood, as one resteth on a relevant defence, and therefore pleadeth it, as it is said, Rom. 2 that the Jews rested on the Law, which was to expect justification by it, and so to rest on the righteousnesse thereof in which sense we how rest by Faith on Christs Righteousnesse: this supposeth one to be in Him, and in the Covenant, and it looketh, as such, to justification; and in respect of its manner of acting immediately on Christ our Righteousnesse, it may well be called the instrumentall cause of our justification. Thus, suppose a sinner to be lying under Gods curse, and suppose the Mediator to have satisfied, and a Proclamation to be made that whatsoever sinner liable to the curse for sin, will accept of Christs Righteousnesse, and rest thereon, he shall be justified. 1. A sinner is induced to receive that offer, which is done by consenting, and submitting to that way of obtaining righteousnesse; this, is the closing with the Covenant, and thus Faith is the condition thereof. Then, 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse; and to satisfie this he giveth-in Christs satisfaction; which being offered to him for this end that he, upon the receiving, thereof, may be justified; he, by Faith resting on Gods faithfull Word, through Christ, repelleth all there charges, by presenting that as his defence, and by the letter of the Law of Faith, which faith, He that believeth shall not come into condemnation, but hath passed from death to life, he is absolved: and this is Justification, even as he was formerly condemned by the Law of Works. Here the only meritorious cause of the absolution, and the righteousnesse upon which the sentence passeth, is, the Cautioners payment; yet so as it is judicially pleaded: in which respect, we say that Faith is instrumentall. And though this pleading of it be necessary, and the Law absolveth not but when the ground is instructed; yet this pleading or instructing, is not the persons righteousnesse properly, or the ground of his absolution; but that which is pleaded and instructed, to wit, the Cautioners payment: which being according to Law instructed, is the ground of absolving the debtor from the charge: this is plain even in the dealing of humane Courts. And the tennor of the way of Justification, being holden forth in the Word with respect to a judiciall procedour in humane Courts, as is laid, it can no other way be more satisfyingly cleared.
To insist a little more then, there is a twofold peculiarity attributed to Faith, beside what is given to works and any other Grace. 1. That it is the condition of the Covenant, properly. 2. That it hath an instrumentall causality peculiar to it, in our Justification. By the first, is meaned that believing in Christ, and receiving of Him, is that which enstates one into the Covenant, and giveth him right to what is promised, and doth in our having rights to Gods promiess supplie that room, which conditions do in mens mutuall bargains; wherein when one promiseth somewhat on such a condition, the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it: and so a condition is that, upon which the title to the great promise, to wit, Gods being our God, doth depend. And Faith, getteth this name in respect, of the place God hath put it into in His Covenant; and so it floweth from His extrinsick ordination. By the second, to wit, that it is called an instrumentall cause, the intrinsick manner of its acting is respected: for, though it be from the Spirit with other Graces, and they be not separated; yet hath it a peculiar aptitude to look to Christ, receive Him, apprehend and eat Him, take hold of, and left on, Him; &c. which no other grace hath. For, it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man: for, though there be many members of one body, yet all act not in the same manner: the hand acteth one way, and the ear another, &c. So it is in the Inner-man, there are many Graces (which are members thereof) yet have they their peculiar way of acting, whereof these mentioned are attributed to Faith: for which, often it is called the eye, the hand, and the door of the renewed soul; because by it, Christ is apprehended, received, and admitted thereunto.
We conceive this instrumentality is justly attributed to Faith, because, seing there must be an application of the righteousnesse of Christ, and seing Faith doth concur, or is made use of as a mids for receiving of Him, which is the way by which His Righteousnesse is applied, why may it not be called instrumentall in our Justification, as it is instrumental in receiving of and resting on His Righteousnesse, by which, and for which, we are justified? And thus, Faith is not our receiving, but the mean by which we receive, as the eye is not our seeing, nor the hand our gripping of any thing; but the organs, or means, whereby we see and grip. Neither doth this give any thing to Faith, that derogateth from Christ; for, it leaveth the praise and vertue to Him; but doth infer only an exercising of Faith, for attaining of that benefit, to wit, Justification, Justification it self being an apotelesina (to say so) or effect, both of Christs purchase, Gods Grace, and our believing, and doth flow from them all respectively, and doth presuppose the same. The dispute about active and passive instruments, is needlesse here, being the meaning is clear, that for attaining of justification by Christs Righteousnesse, Faith doth peculiarly concur in the apprehending thereof, and resting thereon, otherwise than other Graces can be said to do. And this cannot be denied, if we consider.
That to be justified by Christ, and by Faith, or by the righteousnesse of Christ, and the righteousnesse of Faith, are still one in Scripture, even then when that concurrence which is allowed to Faith is denied to all other things; which faith, that Faith concurreth peculiarly, and that so as Christ is rested on by it when it justifieth; or, that it justifieth by obtaining justification through Him. 2. If this be truth, that the righteousnesse of Christ is the thing immediatly presented before Gods justice, upon which we are absolved, as is said; and also if it cannot be denied that Faith hath a peculiar aptitude, to act on Christs Righteousnesse, and present the same, Then it must be granted, list, that Faith must have a peculiar way of concurring to the attaining of justification. And, secondly, that this may well be called an instrumental causality in reference to that end; otherwise there is no use nor exercise of this its peculiar aptitude, which is still acknowledged. And if it please better to say, that Faith justifieth, or concurreth in Justification, in respect of its peculiar aptitude to act on Christ, and to receive Him, than to say, it concurreth instrumentally, we shall not contend, providing it be the same, upon the matter, with, the ordinary doctrine concerning this instrumentality of Faith: which we may illustrate and confirm by these considerations and similitudes, 1. It is granted that the Word is the external instrument of Justification; and that must be, because it doth offer the same upon condition of believing; or, holdeth forth a righteousness by which we may be justified: So Faith must be the internal instrument, because it receiveth the same that is offered by the Word; and receiving is no lesse necessary to justification, than offering: and being that receiving and offering relate so to each other, and both to the end, there is reason to attribute the same kind of causality to the one, that is given to the other, respectively.
We are said to be justified by Faith in Christ, as the people were healed by looking to the brazen serpent, which was to typifie this, Joh. 3 vers. 14. Now they, by the vertue of the serpent, (considering it typically and with respect to the appointment) did receive health, yet so as that health was attained by looking there to; in which respect, their eye or look, might be called instrumental in their health, although it was not looking simply, but to that Object with respect to the Lords appointment: even so it is here; its Christs vertue whereby we are justified, yet so as by Faith it is apprehended, and according to Gods appointment looked unto: and, thus, as Matth. 7 the eye is called the light of the body, because it is the organ by and through which light is brought or letten-in to it; so Faith may be called our righteousnesse, as it is the mean by which Christs Righteousnesse without us is apprehended, brought in, as it were, and admitted of, to be ours.
Justification is still held forth in judicial expressions, as is said: Now, as an accused party, their producing of a Law for them or a discharge, may be said to be instrumentall in their own absolution, although it be only the vertue of the discharge given-in that doth procure the same; so may Faith be said instrumentally to justifie us, as it presenteth for us Christ satisfaction before the justice of God. And so it is here as in humane Courts: for, although some Advocates, it may be, plead better, and someworse; yet suppose that they all produce the same discharges, and the same Laws in favours of their Clients, they might all be called instrumental in their absolution; and the ground of their absolvitours would be equal; whereas, if their act of pleading, With out respect to what is pleaded, were considered, it would not be so; even so here, though some mens faith be more strong, and others more weak, yet all apprehending the same satisfaction of Christ, there is equal sharing in Justification: which could not be, if Faith did not concur instrumentally in the use-making of Christs Righteosnesse, even as of the only immediate Evangelick-righteousnesse, as it respecteth our Justification: because, if faith be considered in it self, and not as with the object, apprehended by it, it is not equal even in those that are justified.
See it in miraculous Faith: as it concurreth for attaining of a particular benefit; so doth saying Faith for attaining of Justification: for, that there is an equal influence of both upon their respective effects, cannot be denied. Now, that miraculous Faith might be said someway to concur instrumentally for health, is clear: for, it is said that some had Faith to be healed, to receive vertue from Christ, &c. which others had not, and accordingly the effects, are attributed both to their Faith and to Christs Power; therefore, it may be so here, to wit, justification may flow from faith as the instrumental cause, and from Christs Righteousnesse as the meritorious.
In the ordinary similitude of Marriage or solemn Covenanting, it may be seen: for, actuall consenting, or the hand that writeth the name, may be said to be instrumental in the closing of the bargain, or in attaining the priviledges that follow thereon, and the hand hath an other influence than the foot or eye, although these also be necessary, yet it is not consenting or subseribing simply, but such and such in reference to such Objects and Covenants: even as it is not the tongue its speaking truths, and the reaching forth of discharges simply that are instrumental in mens courts for attaining absolution; but it is the speaking of such pertinent truths, or producing of such sutable discharges that cometh under that name: and this is all we intend, when we say that faith concurreth instrumentally, even to hold out the immediate cause of our justification, to be Christ apprehended by Faith: so that faith and Christ are both necessary, but differently, and so also that the efficacie of all the concurrence of faith may be from Christ the Object, from which it is not to be separated when it is said to justifie.
The other thing peculiarly attributed to faith, is, that it is the condition of the covenant of Grace, properly: which can be said of no other grace or work. This is to be understood as is above expressed, to wit, that Faith is that which on our side is called-for, for constituting of us Covenanters, and giving us right to the great comprehensive promise thereof, that God may be our God: and upon the performing of which, that which God hath promised in it, may be expected, as is before said.
That Faith is thus the condition peculiarly, and not Works, nor any other grace, (beside what is said afterward upon Repentance) may thus appear, 1. Because Faith only hath that peculiar aptitude of receiving Gods offer and returning of our engagement; and so, for making the bargain mutually, to be closed: & Faith cannot be conceived to be exercised; but the bargain must be conceived to be closed, and that person to be in Covenant: therefore, the exercising thereof, must be peculiarly the condition. 2. If Faith be that which peculiarly riddeth marches, between the Covenant of Grace and the Covenant of Works and curse; and a Believer coipso be freed from the curse, because he is a Believer and doth rest on Christ, then Faith must be peculiarly the condition of the Covenant of Grace; But the former cannot be denied, and is clear, Joh. 3:18, 36. 3. If Works concur in the same causality with Faith, then it must either be Works before one be in Covenant, or Works thereafter; But it can be neither: not before one be in covenant, because such Works cannot be accepted: nor secondly after, because then they could not be the condition upon which we are admitted for so, we would be accepted before the condition be performed. If it be said, that the same reasoning will seclude Faith, because if Faith be the condition, then it must either be Faith before we be in Covenant, or after; &c. Answ. It followeth not: because its Faith neither before nor after our entrie, but that which enters us, that is the condition; and it cannot be conceived before nor after, being an instantaneous act, as solemn consenting in Marriage is not before not after, as it constituteth Marriage, but instantly. Here, still observe, that when we speak of a Condition, we speak of that condition whereby one is admitted within the Covenant, and not of any thing that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that intitleth one to the priviledges covenanted; But what entereth one into this Covenent, doth intitle him to the priviledges covenanted: Therefore it must properly be the condition; and Faith being that, is therefore alone so to be esteemed. Which we may further urge, thus, either begin admitted to the Covenant, one is freed from the curse, and instated in all the priviledges of the Covenant or not; It cannot be said, not; because that were to make one a Covenanter and not a Covenanter: and one cannot be conceived to be in Covenant with God, but God is in Covenant with him actually, as a wifes marrying of a husband doth actually state her in what is the husbands, therefore Faith being that whereby we are entered into Covenant, as is granted, must be properly the only condition. Again, either by Faith we are instated in the Covenant of Grace upon the very instant of believing, and so justified, or, one may be supposed to be a Believer, and not to be in the Covenant of Grace, or, to be in the Covenant of Grace, and not to be justified: both which are absurd: Therefore Faith must be the proper condition.
If it be said here that Justification is a continued act, Then we urge, 1. If instantly upon believing, one be justified and freed from the curse, and instated into friendship with God, Then it cannot be a continued act; But the former is true, as is said; and to say otherwise, would overturn the nature of the Covenant. 2. If Justification be a continued act, Then our being received and admitted into Covenant as to a right unto the saving blessings promised therein, must be a continued act also: for, these two must stand and fall together, to wit, to be admitted thus into Covenant, and to be justified; for, who are thus in Covenant, are justified; and who are justified, are thus in Covenant: But the last cannot be said, to wit, that the act of our being admitted, or whereby we are entered into Covenant, is a continued act: because, 1. so none living could be said to be in covenant with God, nor account themselves to be Gods, or claim God to be theirs; which is absurd 2. So one that is a Believer, might be said to be under the curse of the Covenant of Works; which is contrary unto that freedom pronounced unto Believers: for, if they be not under Grace, they are still under the Covenant of Works; and if under Grace, then in the Covenant of Grace. To say here, that God continueth to justifie, will not remove this: because Justification must continue only, as their admitting or the act their admission into Covenant, may continue; But it cannot be said, that they continue in being admitted into Covenant, or, that by a continued act, the Lord is still admitting them, or, that they are continuing to enter, as it inferreth nonadmission, or not entry, or an imperfect admission, but as it supponeth the perfom to be entered and to continue so: It must therefore be so in justification. 3. If a Believer, eo ipso that he is a Believer, hath a shield against all challenges, and a righteousnesse that can abide the trial, in justice, then cannot justification be a continued act, because if justification be not instantaneous and immediatly perfect, it must either be upon ones not-believing in Christ, or because of some defect of the righteousnesse that Faith prefenteth, and so Faith were not a sufficient shield: or, it must be, because the Word doth not pronounce him just upon the ground of that righteousnesse: which were also absurd: But the former is true, a Believer cannot be conceived to be such, but he hath a compleat righteousnesse in Christ, and by being in him; hath a sufficient answer to justice, upon the first instant of believing, as the whole series of the Gospel doth demonstrate, he that believeth shall not come into condemnation, &c. Therefore must he be upon the first instant justified: for, if it were but a perfecting, it could not be said that he had an actuall perfect righteousnesse, but only that it were a perfecting.
Further, we may argue against Works concurring with Faith, thus, If Works be a condition of the Covenant, Then it must either be Works as begun, or as persevered into: But neither can be said: not the first; because it is granted, that persevering in holinesse is no lesse necessary than entering thereinto: not the second, because perseverance is a mercy contained in the Covenant, and (if we may say so) promised to us upon condition of our believing and entering Covenant: it cannot therefore be the condition of our entering the Covenant. Again, many have not actual works, and yet may be saved: therefore Works cannot be the condition. If it be said, that such have resolutions of, and engagement unto, Works; That cannot solve this because this opinion doth distinguish Works and the necessitie of them from Faith properly and strictly taken; yet to them that hold it, Faith strictly and properly taken, (even that which is justifying,) doth receive Christ as Lord, and so implieth this engagement: and therefore, if that definition of justifying Faith were true, and this ground also granted, that engaging is sufficent, Then also were Faith properly, that is, strictly taken, the condition of the Covenant, according as they understand it; and so there were no necessity to adde or mention Works as distinct from it, or to presse Faith to be the condition as more largely and improperly taken: and so in some respect there were no difference: for, this far none denieth but that actual engaging to Christ and to Holinesse is necessary: because, it is impossible to conceive one closing with the Covenant, but he becometh, ipso facto, engaged who doth close; Or thus, that which is the condition to one, must be to all at age; (for of such we speak) But actual Works cannot be the condition to all; because some may be saved without them, as suppose (which is not impossible) actual consenting to the Covenant, and engaging to holinesse, were the last act of a person before death, neither can they say that engaging to holinesse were in this case sufficient, and that it is here intended: because, Works are spoken of as the condition, as they are distinguished from Faith, as it is taken by them to be the accepting of Christ as Lord as well as Saviour, as hath been said. See more of this on Repentance.
But beside all that is spoken, these two mainly stand in the way of our accounting works a condition of the Covenant, or of Justification, in the same kind of causality with Faith; 1, Because it abscureth the difference of the two Covenants, to wit, the Covenant of Works, and the Covenant of Grace: for so, works should be still the condition of the Covenant of Grace. Now the Apostle doth directly oppose these, the righteousnesse of the Law faith on this waves, the man that doth these things, &c. and the righteousnesse of Faith is holden forth as opposit to that, and so cannot be said to consist in doing of works, Rom. 10:5, 6, Gal. 3:12. If it be said, that he excludeth legall works, or Law-righteousnesse, which are not alledged by this opinions; but doth not exclude Evangelick works, which may well stand with Grace, Answ 1. The Apostles opposition is not made to exclude one kind of works, and take in another; but simply to exclude all which may come under the expression, do this. And hence Faith it self, as it is our work, bath ever been excluded in this respect. 2. If we look to works with respect to the Covenant of Works, even so works have no proper merit, nor proportion unto the things promised of themselves, but as it is determined, and condescended to in the Covenant, and by vertue of Gods promise made thereunto: therefore it is called a Covenant of Works: not because of the merit of the works; but in respect of the formality of the condition thereof, to wit, doing that is, the righteousnesse which we ourselves do, Tit. 3:5. And in this respect, to work one day and to work twenty years, or paying of a thousand talents, and one peny, doth not difference the nature of the condition of the Covenant (supposing the condition of both to be expressed in these terms) although the degree thereof be different. 3. Faith is opposed to works as the condition of the Covenant, or of Justification, not as considered in it self, but as with respect to its object Christ; and so we are thus to conceive the opposition, works inherent in us, and performed by us, are called-for in the Covenant of Words, as the righteouunesse thereof, and as the only ground upon which we can expect to be justified by it: again, by the Covenant of Grace, Christs Righteousnesse without us, received by Faith, is only admitted as a Righteousnesse and ground of Justification: that Faith is so to be understood, in Rom. 10:5, 6 and Gal 3:10, 11, 12 &c. is evident: for, the righteousnesse spoken of, Rom. 10 Vers. 3, 4 (which is the righteousnesse of Faith, and is opposed to our righteousnesse) is Christ, the end of the Law for righteousnesse to all that believe, who was stumbled at by the Jews, &c. So it is alloin that other place, Gal 3 as the scope manifesteth, to wit, Faith as making use of Christ, His becoming the curse for us. And it is observable, that in both these Chapters the difference of the conditions of the Covenant of Works and of Grace, is insisted on, to plead the necessity of a righteousnesse without us in opposition to our own: and so Faith must be the condition of the Covenant of Grace, as it acteth or resteth on that.
The second thing that mainly disswadeth from that opinion is, that it doth propose something in our selves as the immediate ground of our Justification before God, under that title of being our Evanglick righteousnesse: for, if works concur in that same causality with Faith, Then our believing properly must be accounted our righteousnesse, and not Christs by Faith taken hold on: because these two are inconsistent, to wit, Faith and works, in a proper sense, to be our Evangelick-righteousnesse, and Christ also. For, suppose one to be charged at Gods But for sin, the one way Christ is represented, and the other way the mans believing and obedience. If it be said, that when we mention believing or Faith, it cannot but respect Christ. Answ. 1. Then there is no difference; for, we acknowledge Faith correlatively taken to be our righteousnesse 2. Then also works cannot concurr in that manner; for, they cannot so respect him: which is all that is intended.
If it be said, that Christ is our legall-righteousnesse, that is, that by Him we have satisfied the Covenant of Works, He having paid in our name; but Faith and obedience are our Evangelick-righteousnesse, that is as He hath procured a new grant of life upon these easie tearms in the Covenant of Grace, and so as by performing thereof we may come to have right to what He hath purchased in satisfying the first Covenant.
Answ. 1. This mis-representeth Gods way of Covenanting, who hath not appointed our paying of a small rent (as it were a peny) to be the ground of our right unto Christs purchase; but seeing Christ became Cautioner in our name, to pay the debt, He hath appointed the debtors claiming of, and submitting unto his payment, to be the terms upon which he shall be absolved, as was at the entry to this discourse observed, and is clear from Philip. 3:9 where the righteousnesse of Faith (which is our Evangelick-righteousnesse, and opposed to works) and to be found in Christ, are one; and the one is explained by the other.
This way doth make a Covenant to be a mids or way for attaining of another righteousnesse for Justification beside Christs: and so doth make two righteousnesses in Justification, and one of them to be the mids for attaining the other, whereas the Gospel-righteousnesse is but one in it self, by Faith apprehended and made ours.
Although this may seem not to exalt works by giving them any merit; yet it is impossible to account them even to be our Evangelick-righteousnesse, or a condition of the Covenant of Grace, but there will still be a readinesse to heighten them above their own place, which derogateth to the way of Grace that is laid down by Faith in Christ: for, it is easie to exceed in reference to any thing in our selves, considered in it self; whereas when Faith is only respected, as it apprehendeth Christ, it cannot be so considered; for, it not only merits nothing, but it excludeth merit and all boasting: and therefore the Lord hath thus wisely ordered that all may be keeped from boasting, even of Faith.
We may answer, if by legall-righteousnesse be understood that which may be satisfying to the Law, so, Christ indeed is our legall-righteousnesse; yet so as by the Gospel only we have accesse to him, and have a promise of being accepted through Him, without the receiving of which by Faith, He is not a legall-righteousnesse to any: and so He is our only Evangelick-righteousnesse also: and thus our legall-righteousnesse and Evangelick, are the same: for there is but one charge to a sinner, which only can be answered by fleeing to Christ: and so, He is our legall-righteousnesse, as the Laws charge is satisfied by Him; and He is our Evangelick-righteousnesse, as that mean of answering the Law, is to us proposed in the Gospel and for us (upon the condition forsaid) accepted by the same, without which Christ had never been our legall-righteousnesse: and the dividing of these two righteousnesse, doth suppone, that there may be a legall-righteousnesse in Christ; to such as may actually never partake there, (and we are afraid that some such thing may occasion this distinction) whereas Gods way in the Gospel is to provide a righteousnesse for such as were given to Chirst, by which they may be actually justified, Isa. 53:11. And if Christ be not this Gospel-righteousnesse what can be it? For it is by Him we are freed from the curse of the Law, which is the end wherefore this Gospel-righteousnesse is preached. And it is by putting on Him that even the Gospel holideth forth Justification. But, if we consider the Law-righteousnesse strictly as it requireth personall holinesse, or satisfaction from the very party; so Christ is not our legall-righteousnesse: and in that sense it cannot be pleaded for: it must therefore follow, that He is our Gospel-righteousnesse, seing no other way but by the Gospel we have accesse to Him. And therefore that distinction will not hold here: for, Christ is either our legall-righteousnesse, that is, the righteousnesse which the Law holdeth forth, and accepteth of it self, or our Evangelick-righteousnesse, that is, the righteousnesse which the Gospel holdeth forth, and which by it is accepted: But he is not the first: Ergo, he must be the second. And so faith, properly taken, cannot be our Evangelick-righteousnesse seing Christ, and Faith properly taken, without relation to Him, cannot both be so accounted. Again, if Faith properly taken, and that largely, be our Gospel-righteousnesse, upon which we are justified, Then it is either Faith, including that respect to Christ, or not; But neither of the these can be: for, if it respect and include Christ, then it is what we say, Faith with its object, and not Faith properly; and so not Faith in that same causality with works, which is asserted: if it respect not, nor include Christ, Then is there a righteousnesse and ground of Justification, wherein Christ is not comprehended, which will found no way like a Gospel-righteousnesse.
If it be said, that he hath procured Faith in that large sense to be accepted. Answ. 1. That maketh a new Covenant of Works, as is said, 2. That is not to make Christ to be our immediate righteousnesse; but only to have procured that such works should be accepted, and the former Covenant mitigated, but not in its nature changed. And so, 3. It homologateth Popish Doctrine, which we hope is far from being intended by the maintainers of this opinion. 4. That overturneth the imputation of Christs Righteousnesse as our immediate righteousnesse, which is enough to make it to be shuned: for, if we lippen to such graces and duties as abstracted from Christ and without resting on Him, that is not to be found in him, but in them (for these two are opposed, Philip. 3:9) and so they are a righteousnesse that will never quiet the conscience, and which the Gospel will never own as an Evangelick-righteousnesse, rest on it who will.
If it be said, cannot Faith then, properly taken, be in any respect counted a condition, or ground of right? For Answ. In sum we say, 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse, or is imputed to us for our justification; and so Faith it self properly cannot be our righteousnesse. 2. We say, that when Faith is called the condition of the Covenant, or our righteousnesse, it doth not imply that it is properly imputed; but it sheweth to whom and upon what terms Christs Righteousnesse is imputed, or, how a sinner may have accesse to be justified by it. 3. We say, that Faith when it is called the condition, is ever to be taken strictly, that is, as it receiveth Christ; and by that manner of acting, is differenced from all other graces and works. And so, 4. We say, that it cannot be conceived under this consideration, but as looking to Christs Righteousnesse, as the object thereof; even as we cannot conceive a consent, which constituteth a Marriage, without respect unto the party consented unto, and his offer, or declaration of his will preceding, without which no consent could be constitutive of Marriage, or be a ground of claim to any of the goods or priviledges of such a person; or, as we cannot conceive looking to the brazen Serpent, as the condition upon, or mean by which health was gotten, but with respect to the object thereof, to wit, the Serpent; and the ground and warrand preceding, to wit, Gods appointment; without which, a look, considered simply in itself, is not so to be esteemed.
If it be yet urged further here, that if Faith properly taken, be the condition of the Covenant of Grace, and hath in that succeeded in the room that Works had in the Covenant of Works, Then Faith must be our Evangelick-righteousnesse, because Works then were curlegal-righteousnesse, and that upon which our right to life did stand; But the former is truth; He that said, do and live, faith now, believe and be saved, Ergo, &c. Answ. 1. This will say nothing for Faith largely taken, as comprehending Works; but at the most for Faith strictly taken, as contradistinguished from them; and so there will not be that same kind of causality in both, but the contrary. 2. In this condition, Faith is never to be taken, without implying the object Christ; or without respect to its proper aptitude, for receiving of Him, and so believe and thou shalt be saved, implyeth still this, receive Christ and rest on His Righteousnesse, or submit to Christs Righteousnesse, and accept of Him for that end, that He may be righteousnesse to thee, and thou shalt be saved: it is impossible to conceive it otherwise, at least rightly. Now, when upon believing, Justification doth follow, and the person is declared just, it cannot be said that the act of believing properly is imputed, and that upon that account he is declared just: it is rather Christs Righteousnesse believed on, that is imputed to him; and upon that account he is declared just, which is the very terms of the Covenant of Redemption, whereby the sinners sins are imputed to Christ; whereupon He, as Cautioner, is sentenced and made sin, that His Righteousnesse may be imputed to us, and so we upon that account made righteous, and that in him, and not in our selves, as it is, 2 cor. 5:21 which implieth, that even our Evangelick-righteousnesse, whereby we are absolved, is in Him, and not in our selves, as the sin for which He was sentenced, was in us, and not in Him. 3. There is this difference betwixt the two Covenants, as was said, The one is a servile Covenant (to say so) and must have what is engaged to in it, performed, before one have right to what is promised; and so works were in the Covenant of Works, the condition upon which life was to be expected; and without the actuall performing of which, there could have been no pleading for it: but this, to wit, the Covenant of Grace, is a conjugall Covenant; therefore is not the condition thereof in all things to be squared by that. Beside, works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works; but to say of faith, as, taken in it self and without respect to Christ, that it were so the condition now, would be absurd, Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified: and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with faith:
If it be further said, may not faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners, and is imputed to him? Answ. 1. This confirmeth what we say: for, if faith be the condition upon which Christ becometh our Righteousnesse, Then it is Christ who is our Righteousnesse, and not faith strictly and properly taken, much lesse largely, as comprehending all other Graces: for if it were our righteousnesse properly, there needed no imputation of Christs after our believing, except it be said (as some Papists say) that it is imputed to make up our defects, and to make our holinesse acceptable; and so it were our Faith and Works that should be justified by the imputation of Christs Righteousnesse, and not our persons: which is contrary to Scripture. 2. This is, upon the matter, the same with what we said, as is hinted: for suppose a debtor to be pursued, he pleadeth absolution, because his Cautioner hath payed, and he produceth the discharge given to him, where in that is acknowledged; his pleading so and producing of that discharge, may be some way called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him, yet his absolution floweth from the complex businesse, not of his pleading simply, but of the cautioners paying, his pleading of that payment, and the Laws accepting of that defence and imputing of it to him; and so from all these together his absolution floweth: just so it is here, our justification floweth from Christs satisfaction, being accepted and rested on by us, and imputed to us by God. And therefore, thirdly, though Faith properly be the condition upon which Christs Righteousnesse is imputed to us (I had rather call it the mean by which it is apprehended) yet it followeth not, that therefore Faith properly taken, is our righteousnesse, and as such, is imputed to us, and accounted so, seing still this presupposeth the imputation of Christs Righteousnesse in order of nature to interveen betwixt out believing and our Justification: and therefore that His Righteousnesse imputed, must be properly our righteousnesse, seing we upon that account, and considered as such, (to wit, as having Christs Righteousnesse impured to us) are justified; and upon that Righteousnesse imputed, Justification is immediatly grounded, Yet, Fourthly, All this doth say nothing for Faith largly taken, as comprehending all Gospel-duties: for, though Faith strictly taken be necessary for having right to Christs Righteousnesse, or having it imputed to us; yet are not actuall works so, by any means; but through the imputation of Christs Righteousnesse, we are first accepted, and then bring forth these good works; which sheweth that they do not go before that imputation of Christs Righteousnesse, or our justification, but that rather they follow thereupon. For, if we cannot do good works, till we be sanctified, and if none be sanctified, but such as are justified, and these two cannot be separated; no not for an instant of time (for it cannot be said that a man is sanctified, but not yet justified, aut contra) Then it will follow, that a man is justified before he hath actuall works, (it is of such we debate, and not of habituall seminall holinesse) for he may be, and is sanctified before he can have them, much more ere he persevere in them. And so consequently, actuall good works cannot concur to Justification as Faith doth, or be the condition thereof; But the former is true and clear; Therefore so is the latter also: which is the thing that was in Question. Lastly, we say, if Faith properly, and largely taken according to their meaning, (or yet strictly) be imputed to us for Righteousnesse, Then either Christs Righteousnesse is not imputed, but our Faith only, or Christs Righteousnesse and our Faith properly taken also, but neither can be said: not the first, to wit, that the Righteousness of Christ is not imputed to us, but Faith only, That suppose is not intended: neither can the latter be said, viz. that Faith is imputed to us for Righteousness and Christ also: for then, Christ is either imputed for our totall righteousness, and so Faith cometh not in, or, as a partiall righteousness, and that is absurd. Again, either His Righteousness is imputed to us before we believe, (and so before our Faith can be imputed) which is false: for, that would make Christs Righteousness to be ours before we were in Covenant internally; Or, it is imputed to us after we believe, and so after our own Faith is imputed to us and accepted for Righteousness; But that cannot be; for then we would be righteous, before the imputation of Christs Righteousness; which is absurd: or, lastly, both must be imputed together; which also cannot be: for, if both be imputed together properly, then both in the same sense or kind of causality, or in diverse senses: the first cannot be said; for that would make both meritorious, which is disclaimed: if the last be said, then it must be so as the one is imputed to us for our legall-righteousness, so, wit, Christs satisfaction, and the other as our Evangelick, to wit, Faith; But, 1. That is the thing alread/spoken to, and doth divide Christ and our Gospel-righteousness; Or, 2. It turneth to this, that Christ is the thing that satisfieth justice, but Faith is the ground or mean by which we come to have title to that satisfaction; which is the thing that is granted, and we supppose is the thing that by some is intended: and is in sum, that, to which others give the name of the instrumentall cause. And if so, there needeth not be contending for words: for, both are acknowledged, to wit, that by Christs Righteousnesse, only as the meritorious cause, we are justified, and that there is no right to plead justification by that, except by Faith, or Upon condition of believing, by which, actuall right to Christ, and by Him justification, is obtained.
Further, it cannot be said, that they are imputed joyntly: for then, 1. Either that imputation must be an instantaneous act, at the first believing, or exercise of Faith; and so justification must be an instantaneous act, also; which they will not grant; because the Faith that is imputed (according to them) is Faith and the exercise of holinesse persevered in; for which cause, justification to them is a continued act. 2. It must be instantaneous, but not imputed, till Faith and Holinesse be persevered into: and by this, neither Christs Righteousnesse, nor Faith is imputed to the person, nor can he be accounted in friendship with God, or to be in Christ, or righteous, till his life be closed: for, he cannot be accounted so, till he be justified; and he is not justified, till these be imputed to him for Righteousnesse: Or, 3. that imputation must be a continued act, from the first closing with Christ till the end. But how can that be? For, 1. It is hard to conceive the act of the imputation of our faith to be continued, but more hard to conceive the imputation of Christs Righteousnesse to be a continuing act: for, Christs Righteousnesse, at the first, is perfect, and it is be imputed to the Beliver; if therefore one may be called a Believer, it is to be imputed to him instantly. 2. Imputation being a judiciall word and act, it supponeth an instant sentencing of such a righteousnesse to belong to such a person, as it were, and to be accepted for him: for, if he hath not perfect right, there is no legall imputation, (to say so;) but if it be perfect, then it is an instantaneous act. 3. If it be continued, then it is continued as if at first it were not a perfect imputation or perfectly imputed; But that were to say that it is not imputation: if it be continued as perfect, then it is suppponed to be instantaneous, and past; and what was said for justification, doth hold here. Indeed if the meaning be that the Gospel doth continue to impute Righteousnesse, even after Faith, till the Believer be in Heaven, and to account such a sinner just by vertue thereof, That is truth; But that speaketh the changed state of a sinner, upon the account of an imputation and justification already: so indeed, the word of the Gospel continueth still to pronounce Believers justified upon that account, and that imputation in its virtue never ceaseth: But it cannot be said that the Word doth continue to justifie, as justifying denoteth the changing of a persons state, from a state of enemitie to a state of friendship: even as an absolved Rebel, or Debtor, once pronounced free by vertue of such a persons intercession, or Cautioners payment, doth continue to be declared free, that is, his absolution continueth in force; but properly, the act of freedom, or absolving, doth not continue, but is instantaneous upon the production of such rights.
To shut up this, we may illustrate the way of Justification, which is more clearly expressed in the Gospel under these expressions, believe and thou shall be saved, by comparing it with the more obscure and typicall expressions used under the Law: for, it is certain the substance is the same; and what is our legall-righteousnesse, was theirs; and what was their evangelick-righteousnesse, is ours also. Now, the terms or expressions of the Old Testament run thus, Levit. 1. vers. 3, 4, &c. When a man sinneth, he shall bring his offering, &c. and he shall put his hand upon the head of the burnt offering, and it shall be accepted for him, to make atonement for him, &c. In which words there is an expresse condescending upon the Lords side to propose something as a righteousnesse for a sinner, which was to be accepted for him; yet, I suppose, no Christian will say, that it was the external sacrifice it self, that was to be accepted for such, nor that it was the act of the Faith of the offerer alone, that was so accepted: for then there needed no sacrifice, but it behoved to be the thing typified by that sacrifice, to wit, the Sacrifice of Christ, looked to, apprehended and pleaded by the Faith of the offerer, that was so accepted. Yet, the external sacrifices in the Old, are as expresly said to be accepted for a sinners Justification, or as an atonement for him, as Faith is said to be accounted for righteousnesse in the New: and as it cannot be said, that by vertue of Christs satisfaction, or the Covenant with him, it was procured that such performances and sacrifices should be accepted of themselves, as the persons immediate evangelick-righreousnesse, though their ceremonial Law was their Gospel: So it cannot be said, that there is any such bar gain concerning Faith in the New Testament; but that Christ apprehended by Faith, is the Righteousnesse both under the Old and New Testament: which is the thing we intend.
REpentance is much called-for in these Epistles, and that with peremptory certification of coming wrath, if the same prevent it not, as we may see, Chap. 2 vers. 5 in the Epistle to these of Ephesus, who look like a people real in the Work of God, though under some decay: It is also called-for from Pergamos, vers. 16. Yea fezebel hath a door of mercy opened to her, upon supposition of Repentance, vers. 21, 22. This also is required of Sardis, Chap. 3 vers. 3 and of Laodicea, vers. 21. For clearing of which places, and other truths concerning Repentance, it may be enquired, once for all, 1. If Repentance be simplie necessary for preventing of wrath and obtaining of the pardon of sin? 2. In what respect it is necessary, and how it doth concur thereto? 3. If to a Believers recovery after his sin, the exercise of Repentance be necessary? 4. If so, what kind of Repentance?
For understanding of all, we would premit, that Repentance may fall under a threefold consideration, 1. It may be considered as somewhat previous in time to the exercise of Faith and Pardon of sin. This is properly legall-sorrow, and is a common work of the Spirit, which may be in one, whose sins will never be pardoned: it is therefore not of it self gracious, although the Lord may sometimes make use thereof, for a sinners humbling and wakening before his conversion. This is not the Repentance that is pressed here.
It may be considered, as it doth not only follow pardon, but also the intimation thereof; so it is a melting of heart, and a self-loathing that floweth from felt love, as the promise of the Covenant is, Ezek. 16:63 and 36:31. This is the melting of heart, spoken of in that woman, Luke 7. Who loved much, because much was forgiven her, vers. 47. Neither is this that which is principally intended here
We may consider Repentance as a work of sanctifying Grace, rising from the sense of by-past sin, and hope of future mercy, whereby the heart is both affected with indignation in respect of what is past, and warmed with desire and love in respect of what it expecteth, and so differeth from the first, which ariseth from apprehendedfuture wrath; and from the second, which floweth from felt-received mercy. This Repentance goeth alongst with Faith and the exercise thereof, for the attaining of the hoped-for remission, with a through impression of the freenesse thereof in respect of the persons felt sinfulnesse. That is the sorrow after a godly manner, which is spoken of, 2 Cor. 7:11 and it is that which is principally intended here and in other places where Repentance is required in order to remission of sin.
In Answer then to the first Question, We say, that Repentance, understood in the last sense, is simply necessary for the obtaining of the pardon of sin, so that without it no unreconciled sinner can expect peace with God: which we thus make out, 1. from severall places of Scripture, and first, by these places where the command of Repentance is prefixed to the obtaining of pardon, and preventing of wrath; and that by way of certification, that if it be not, remission is not to be expected, as Acts 3:19. Repent that your sins may be blotted out: which doth imply, that without this, the blotting out of sin is not to be expected: otherwise the proposing of the blotting out of sin, could be no great motive to presse the exercise thereof; which is the Apostles scope: as also, Acts 2:38, Acts. 8:22 and so in all other places, where Repentance is pressed as a mids for attaining of that end.
We may adde these places where the connexion between Repentance and Pardon is more peremptorily enforced, as Luke 13:2, 3. Except, ye repent, ye shall all likewise perish: than which nothing can be more clear; and Prov. 28:13. He that covereth sin, shall not prosper: but he that confesseth and for saketh (which is, upon the matter, all one with Repentance) shall find mercy.
It is confirmed from such places as ground the cause of peoples ruine upon their not repenting, as in Levit. 26, Amos 4, Ezek. 18, Revel. 16, &c. and many such places, is clear, where this, they repented not, is given as the cause of Gods continued quarrell against them.
All these considerations we will find in these Epistles, where the Lord doth not only require the exercise of Repentance by command; but doth threaten judgement, except Repentance prevent, Chap. 2 vers 5, 16, and 22 and it is particularly marked to be the ground of His continued controversie with jezebel, vers 21 that she did not repent, and so Chap. 3:21.
In the second place, this may be made out, if we consider the promises of Gods Covenant, in which remission of sins is subjoyned to the exercise of Repentance, as necessarily antecedent; so that without it there is no accesse to any promise of pardon see, first, Levit 26:40, 41, 42. If they shall confesse their iniquity, then will I remember my Covenant: which doth presuppose consession, and the exercise of Repentance, and the humbling of the heart, to go before the application of the Covenant. And, left it should be thought a legall-covenant, it is expresly said to be the Covenant with Isaac and Abraham, which cannot be denied to be of Grace. The like also may be gathered from the 1 King. 8:47 where Solomon expresly Covenanteth for pardon on the these terms: and, 2 Chron. 7:13 the Lord doth expresly assent to these articles. Yet this is a Covenant of Grace, being a Covenant for obtaining of pardon through Faith in Christ Jesus, whereof praying toward the Temple and Mercy-fear, was a type: and it is expresly said to be, upon the matter, Gods Covenant with David: which cannot be denied to be the same Covenant of Grace with that comprehended in the Gospel, seing the mercies sworn to the Fathers Abraham and David, are the same mercies that are now conferred upon Believers. And, although there were some peculiar promises made to Abraham and David in respect of their own seed, and some other things; yet these peculiar promises were not the grounds of their own justification, much lesse are they to be pleaded by any other for that end. Now, the Covenants end, as it holdeth forth remission, and its essentiall promises, must be common to all. It may be confirmed also from 1 Joh. 1:9. If we confesse our sins, God is faithfull to pardon, &c. which supponeth that there is no engagement (to speak so) upon Gods faithfulnesse to pardon any sinner but him who repenteth.
In the third and last place, the necessity of Repentance may be confirmed, if we consider the qualifications of such persons as God pronounceth pardon unto in His Word; it is not to sinners, as sinners simplie, but to lost sinners, (that is, lost in their own eyes) such as are weary and loadened, such as are broken in heart, grieved, wounded, &c. as appeareth from Isa. 61:1, 2 and else where. All which qualifications shew the necessity of Repentance in a person that may expect pardon. It is true both Repentance and Remission are Christs gifts; but in this method, he giveth first Repentance, and then Remission, Acts 5:31. And though he came to call sinners; yet doth he call them to Repentance, as that which maketh way for their getting good of Him.
From what is said, we may gather these two conclusions in opposition to the Doctrine of the Antinomians. The first is that Repentance is no legall duty unbecoming for a Minister of the Gospel to Preach., or a Professor thereof to exercise with respect to the obtaining of pardon; and that it is not only to be looked after, and to be pressed upon the account of the faith of sins being already pardoned. Secondly, It followeth from this, That remission of sin is no immanent or eternall act of God; but is a transient act, and that after the committing of the sin: for, if remission presuppose Repentance, it must also presuppose the sin to be committed, because Repentance doth presuppose that: and therefore it cannot be from Eternity. This opinion of sins being remitted from Eternity, doth stand and fall with the former, to wit, of the needlesnesse of Repentance for the obtaining of pardon: and therefore the overturning of the one, is the overturning of both. It is true, Gods purpose and decree of pardoning sin, is Eternal, as all His decrees are; But this actual pardoning of a sinner is no more from Eternity, than his creating or glorifying men, yea, in the same decree, he hath purposed the giving both of Repentance and Pardon, in the method laid down.
If it be said, that thus it will infer, 1. That there is no difference betwixt the Elect in respect of their estate before Repentance, and reprobates. And, 2. That it will infer some change to be in God, if He should behold sin in a person immediatly before his Repentance, and not thereafter: both which, say they, are absurd. For answer to the first, we say, That if we consider an Elect person before conversion with respect to himself, and to the Law and Covenant of Works, without respect to Gods purpose, There is indeed no difference betwixt him and a reprobate: because, they are both as impenitent unbelievers without the Covenant, without hope, and dead in sins and trespasses, as is spoken even of the Elect, Ephes. 2:1, 2 and 12 and both of them are under the curse, seing the Law doth indifferently curse all that have sinned, and are not by Faith in Christ. This is no absurdity; but contributeth exceedingly to the humbling of the Elect, and to the advancement of Grace. Again, if we consider the Lords purpose, there is a great difference, although as it is His purpose, it doth make no reall change, except in the manner, time, and method in which he hath purposed it to be.
To the second we answer, that this doth not infer any change in Gods will, as if he now willed that which He would not before, more than to say, His will changeth when He glorifieth a person which He did not actually glorifie before, although He purposed indeed to do the same. It only proveth, that there is a change wrought upon the creature, who is glorified, by that same unchangeable will of God, which did, before the world, decree that in due time to be done: so it is here, in time He pardoneth, and maketh a change upon the creatures state, by that same will, and in the same manner as it was decreed. And this is no absurdity: because according to the rule, although God cannot change His will; yet He may will a change upon the creature; etsi Deus non potest mutare voluntatem, potest tamen velle mutationem.
There is more difficulty in answering the second Question, to wit, in what respects repentance is necessary for obtaining the pardon of sin, and how it doth contribute to the obtaining thereof? As Antinomians give too little to it, on the one hand; so on the other, Papists, Socinians, and Arminians, give too much. To guard therefore against those extremities, we say, against Papists, 1. That Repentance is not necessary as having any efficiency in it for the expelling of sin, by the in-bringing of a contrary gracious quality; as light doth expell darknesse: For, remission of sins being to them the infusing of habituall Grace, and Repentance being a part of that inherent Holinesse, In this respect they account Repentance necessary as a part of our formall Righteousnesse, by which sin is expelled, and the person constituted formally and inherently just: This indeed is an absurd overturning of the nature of true remission of sins, (which consisteth in Gods not imputing the same to us; or in His blotting them out and altereth the whole strain of the Gospel.
3 Neither doth Repentance concur for the obtaining of pardon by way of merit, as if there were any congruity or condignity therein for obtaining thereof. This marreth the freedom of forgivenesse, and encroacheth upon Christ Jesus His Offices, who is the alone immediate and meritorious cause of our being accepted and obtaining pardon.
Repentance doth not concur by way of satisfaction, as if the grief that doth accompany it upon our sensitive part within, were some satisfaction or recompense for the offence committed against God, and so had influence (as it were) to procure the easier terms from Him: in which respect they do place whippings, fastings, and such like, as satisfactions without, concurring for the remission of sin, at least, in its temporall punishment, as this doth within. This also we abhorre, as derogatory to the alone satisfaction of our Lord Jesus, who by His once offering up of Himself hath perfected for ever them that believe, Heb. 10:14.
Neither do we establish a Sacrament of pennance, thereby instrumentally to communicate remission of sins (that is, habitual grace, as they understand it (by the power of the keyes, in the Priests absolution, and that exopere operate: this we disclaim, as being without any warrand in the Word, and certainly cannot be imagined to be the thing called-for in the forecited Scriptures.
These wayes are indeed pleaded-for by the Papists, who thereby do overturn the whole nature of Repentance, remission of sins, and the Covenant of Grace, and do enervate the consolation of poor pernitents, (as may be further spoken-to from Chap. 9) but are disclaimed by us in Doctrine, and ought to be adverted to in practice, least the Doctrine of the necessity of Repentance be abused beyond that which is warrantable. We have for that cause disclaimed these assertions explicitely; as also, that thereby many, and almost all the Antinomian arguments and calumnies may be answered and removed, who have nothing ryfer in their mouths and writtings than this, that the pressing of the absolute necessity of Repentance is a point of Popery, a marring of the freedom of Grace, a crying up of inherent holinesse, and such like: which are most injust, as is said.
The Socinians and Arminians do also acknowledge the necessity of Repentance; and although they give it no proper causal influence upon the remission of sins; yet do they miscarry in reference thereto in these respects, which we also disclaim:
Albeit Repentance be necessary; yet it is not necessary as any prerequisite qualification to be performed by us in the strength of our own free will. This were indeed to make nature a sharer in our conversion, and to give it occasion of boasting, contrary to the scope of the Gospel, which doth exclude that. It is indeed we who repent formally, and our will and soul is the subject wherein it is wrought; and to say, Christ is formally the penitent, we abhor; yet it is by the strength of Grace working in us to will and to do, Phil. 2:13 that we do repent, and that our wills are enabled to elicite acts of true Repentance: so that if we will consider these acts of Repentance, as they are acts simply, and are in Categoria actionis, they are our acts, and performed by our wills, as the next formall cause producing them. But if we consider them as such, that is, as gracious, and acts of saving Repentance in Categoria qualitatis, they are not from us; but to proceed from the grace of God alone, sweetly and powerfully determining the will in the bringing forth of them.
We say, Repentance hath no moving efficacy in it, so as to be an externall impulsive cause, or, ratio movens, why God should forgive sins, as Repentance, and resenting of wrongs committed, have influence to move provoked men to forgive, and pity those that have offended them. This seemeth plausible-like to men, who cast the way of grace in a mould of humane and naturall reason; and inadvertingly in practice may be fallen into by many, who, though they disclaim a meritoriousnesse in their Repentance, yet are ready to conclude some prevailing perswasive efficacy to be in it: which appeareth by this, that when they are satisfied with their own Repentance, they more confidently expect pardon; and when their sensiblenesse in Repentance drieth up, they are ready to question it, as if there were some weight in their Repentance of it self to prevail with God, and perswade him (as it were) to pity. This, I say, is not to be admitted: because Gods will, being absolutely pure, simple and soveraign, is not capable of any motus from any cause without it self: and forgivenesse being an act simplie of Grace, and ordered alone in all its manner of proceeding by His soveraignty, there can no reason moving Him thereto be imagined, although He want not reason in His acting, as they say, Datur ratio voluntatis divinæ, sed none ejusdem movens. This also would propose the most high and holy One, as some way having passions to be wrought upon, like unto us; and would obscure exceedingly the freedome and soveraignity of Grace, which hath alwayes its rise in his own bosome: Therefore it is asserted by Divines in this case, that properly it is not our Repentance that maketh our sins, either actually to be remitted, or yet to be remissible, but Gods Grace alone: for if Grace had not ordered the connexion between Repentance and Remission, upon grounds laid down by itself, no sinners could have expected pardon, nor would their sins have been remissible even upon supposition of their Repentance, more than if there had not been Repentance, if such a supposition may be made.
We say, that Repentance doth not concur for the obtaining of remission of sins, as it is a piece of our own new obedience, and of the condition of the Covenant of Grace, and so now to be imputed to us with Faith and the other Graces for Righteousnesse, in stead of the perfect holinsse which was the condition of the Covenant of Works; as if now, God in the pardoning of penitent sinnes their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him, but the very acts themselves of Faith; Repentance, &c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly; which Covenant being now broken, and man made unable by sin to perform the condition thereof, this opinion supponeth Christs satisfaction to have procured (which yet Socinians deny, as any procuring cause of) a new Covenant upon these terms, that sinners who are short of perfect Holinesse, and yet do believe and repent of their sins, should be accepted: and these acts of Believing, Repentance, &c. should be accounted to them, by vertue of that Covenant, as if their obedience had been perfect. This way is not sufferable, because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification; and continueth the Covenant to be in substance a Covenant of works for its form: although it place no condignity of merite in these works; yet by this, it is still some work of ours that is the ground of our defence before Gods Justice; and so cannot be admitted; for even Faith it self, in this case, cometh not in to be considered, but as it uniteth with its object, to wit, Christ Jesus in the promise, as hath been said.
These wayes which are more grosse, being disowned (so that there is neither ground to charge us with Popery nor Arminianisme for our asserting the necessity of Repentance) we come now to show positively in what respect it is necessary.
We say, Repentance is necessary not only by necessity of precept, but also of mids, necessitate & præcepti & medii, that is, not only as a duty laid on by God; but as a mean appointed by Him for attaining that end; to wit, remission of sins: in which respect, a penitent, or repenting sinner, may be said to be using the means how pardon is attained, and to be in the way of obtaining it, which cannot be said of a sinner that repenteth not or although Repentance, as absolutely considered in it self, doth not make a penitent any nearer unto remission; yet it being considered in respect of Gods contrivance, and of the order which He hath laid down, and the promise which he hath subjoyned to it, it may well be called a way and mean for attaining to pardon.
Beside this, there is a kind of congruity and suitablnesse in this order which God hath laid down, by subjoyning the promise of pardon to it, thus it is more suitable that a penitent sinner should have pardon, than an impenitent: because he is a more congruous object (to speak so) for grace to shew it self gracious upon, than if there were a continuing in security. Neither hath this congruity any causality or merit in it; but only doth shew Gods wise contrivance in appointing a mids suitable to his end, which is the glorifying of His Grace; and the making of Himself to be precious to the sinner.
Repentance concurreth in the obtaining of pardon, by qualifying the sinner in reference to the promis, wherein pardon is proposed: which is not to be understood, as if this qualification were a thing previous to a saving work of Gods Grace, or, as if it did dispose the subject for receiving of any inherent quality: Or lastly, as if there were any merit in it to commend the person so qualified unto God, for the attaining of pardon: these things we have already rejected: But it may be said to qualifie a person in these two respects, 1. That it putteth one within the reach of the promise, which speaketh pardon to none but to such who are so qualified: and thus it qualifieth the person meerly with respect to the promise, and the qualification contained it: and so a true penitent sinner, may be said to be qualified for remission, and may take hold of the promises that make offer of the same, which no other, not so qualified, can do: because the promises are peculiarly holden forth to such who are so qualified. 2. It qualifieth the sinner in reference to the promise, as it doth dispose him to accept the offered salvation freely, and to rest upon Christ alone for that end. Thus it qualifieth for obtaining of pardon, as felt poverty qualifieth a proud begger to receive willingly an offered almes, and to be thankfull for it: neither is the almes lesse free, that it requireth one sensible of poverty to receive it: but it is rather the more free, and acknowledged to be so, when it is conferred: even so it is here.
There is one thing more questioned, even among Orthodox Divines, that is, if Repentance may be accounted a condition of the Covenant with Faith; and if in that respect, it be necessary, and do concur for the obtaining of Pardon? For answer, (That we may not digresse long in this) we shall lay down some assertions, after we have premitted this distinction. A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised: in this sense, there may be many conditions. 2. It may be taken more strictly and properly, for that upon which the closing of the Covenant dependeth, and that which, as such, cannot be considered but as implying the closing thereof. 3. A condition may be taken, as it looketh to some consequent following the close, and is virtually implied therein. As for instance, in Marriage there are several things necessary, as the hearing of the proposall, the believing historically the truth of the thing heard, an esteem of it, and a desire to have it, with a loathnesse to offend the party proposing it: These are supposed to be requisit and necessary in one that is called to Marrie, that she should forget her kindred and her fathers house, and cleave to the husband, and so forth. Yet none of these resolutions, or qualifications, are properly the condition of the Marriage-covenant; but the parties consent to accept the offered match, upon the terms proposed. The actuall and positive solemn declaration whereof, in the approven way, is that which formally closeth the match and entitleth the party so accepting to the husband, which none of these former qualifications did: after which, there followeth the performance of Marriage-duties; the obligation whereof was contained in the Marriage-contract. Yet cannot they be accounted properly the condition of the Marriage-covenant: because the performing of them doth pre-suppose the Marriage: just so is it here, there are some things that in a large sense are pre-requisit to the closing of the Covenant, or at least do go alongst with it, as conviction of sin, Repentance, historical faith, desire of peace and union with God, &c. something, to wit, Faith, doth actually close therewith; some things follow thereon, as duties to be performed by one in Covenant, as the duties of holiness and bringing forth the fruits of it, &c.
Now to come to our assertions, the first of them is this. If we take a condition largely, Repentance may be called a condition of the Covenant, as sensible poverty may be called a condition upon which almes is given, or, as the forsaking of the fathers house and cleaving to the husband, may be called the condition of the Marriage, as conviction may be called a condition of the Covenant, because it is supposed.
Yet, secondly, we assert, That if we take a condition strictly and properly, Repentance cannot be called the condition of the Covenant, but Faith only, in that proper strict sense: because,
In the opposition of the two Covenants of Works and Grace, Faith is put in opposition to works, and Repentance is not so formally opposed Rom. 10 Vers. 5, 6, &c. And Faith in that place is to be understood properly as distinguished from other Graces of Repentance, Love, &c. because it is that Faith which doth peculiarly justifie in opposition to Works, and as contradistinguished from them.
Because that which is the condition of the Covenant of Grace, and doth succeed to the condition of the Covenant of Works, must be something laying hold on an eternall object without a man, to wit, Christs Righteousnessse: for, the performing of the condition must be the ground of our expecting the thing promised; which only Christs Righteousnesse, laid hold on, can be reckoned to be. But Repentance cannot act thus upon Christs Righteousnesse by taking hold of it without a mans self, but it acteth upon an object within himself, to wit, upon his own sins, in turning from them to God, which yet it doth but imperfectly; and so cannot be opposed in reckoning with God, in place of the condition of the Covenant of Works: Therefore Repentance cannot be properly the condition of the Covenant of Grace, nor yet any thing that is meerly inherent in us, and doth not so act upon Christ, whereof more was said formerly.
If it be said, that Faith is an inherent Grace no lesse than Repentance: The answer is easie, to wit, That Faith is not considered meerly as an inherent Grace, when it is called the condition of the Covenant, but as it uniteth to Christ, and closeth with him offered in the Gospel: even as in a Marriage consent, willingnesse and contentednesse to Marrie such a man, although it be an act of the will; yet as it is an act of the will; it is not considered as the condition of the Marriage-knot, but as it relateth to a proposed march, and is the accepting thereof. And hence, though love, respect to the party and other things be necessary to Marriage, and in a large sense may be called conditions thereof; yet are they not properly the condition which constituteth a person married to another, because they act not so as to receive and close with the proposed offer.
Repentance is not that which formally constituteth one a Covenanter: because one is not a Covenanter as he is a penitent, but as he is a Believer: for, the immediat satisfying ground of ones claim to the Covenant, is, because by Faith he hath received the offer: and therefore as such he hath right to the Covenant: it will not so follow from Repentance, to wit, upon this formal consideration: he exerciseth Repentance: therefore upon that formal consideration he is a Covenanter. It is true, it is an evidence of the former, because a penitent is a Covenanter, but his being a penitent is not the ratio formal is of his being a Covenanter; only it supponeth him to have by Faith closed with the Covenant. For we may consider repenting as abstracted from formal closing and covenanting, although we cannot separate the one from the other: but we cannot consider believing as acting on its object, but we must consider it as closing with the Covenant. Therefore Repentance cannot properly be the condition of the Covenant as Faith is.
That which is properly the condition, doth of it self, upon its fulfilling, give one a title to the things promised, and doth become the ground of a right unto them: it was so upon supposition of fulfilling the Covenant of Works, and it is so in all Covenants: But Repentance cannot do so: Therefore, &c. If it be said, although Repentance cannot so do it alone; yet Faith and it may do so together. And seing by this opinion Faith is admitted with Repentance joyntly to be the condition of the Covenant, That argument cannot hold; because it is not said that Repentance is the only condition. Answ. The argument doth shut out Repentance from being accounted any part of the proper condition, thus, If Repentance cannot joyntly with believing in Christ be put in as a piece of our righteousnesse before Gods Throne, then it can be no part of the proper condition; because the performing of the proper condition hath a ground in all Covenants to plead for the performance of what is promised, and the absolving of the party fulfilling the same, upon that account: But the former cannot be said of Repentance; for, our Repentance can no way be alledged before Gods justice as our righteousnesse. Ergo, &c. This may be made out, thus, If Repentance may be tabled as any part of our righteousnesse, then it must be either as a Grace inherent in us, or as it acting on Christs Righteousnesse without us; But neither can be said: not the first; because no inherent Grace is to be admitted in that respect in whole or in part: not the second; because Repentance hath no such faculty of acting on Christs Righteousnesse, as hath been said: and therefore cannot besaid to concur so at all.
If receiving of Christs offer be the formal and proper condition of the Covenant alone, then Repentance cannot be any part of the proper condition thereof; because it is not by Repentance, but by Faith that we do receive Him; But the former is true: receiving and closing with Christ by faith, is the only proper condition thereof. Therefore, &c. Beside what is said in the former discourse, this appeareth, thus, If receiving of Christ by Faith doth only formally entitle one to the Covenant, and all the promises thereof as such; then it must be formally the proper condition; because that entitling to the thing promised, is the great character of a proper condition: But Faith only is such: And therefore is the righteousnesse of 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 Eanuch, If thou believest 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, Joh. 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 formall actings of these Graces will clear, and is wholly denied by none.
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 robe His. Ergo, &c.
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.
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.
Assert. 3. Although, in strict speaking, Repentance be not the proper condition of the Covenant; yet as to the naming of it a condition, or not, we conceive there is no great ground of debate: and if the matter be well guarded, the expression may be suffered; Otherwayes it is no strife about words. We conceive that the guarding of the matter, doth require, 1. That these Errors both of Papists, Arminians, and Socinians, formerly mentioned, be carefully eschewed, and that, by giving it the name of a condition, we do not fasten upon it any of these senses, especially the last, to which it is most liable.
This would be guarded, that Repentance be not shufled-in as a piece of our righteousnesse, or that which we make an immediat defence and shelter against the Justice of God: of which somewhat hath been formerly spoken.
This would be guarded, that Repentance be not accounted to be a condition in that same capacity & formality of acting as Faith is: because that would either confound the nature of these Graces, or wrong the way of the Gospel, wherein ever something peculiarly is attributed to Faith.
We come now to the third thing proposed, that is, if Repentance be necessary to a justified person for obtaining the pardon of sins committed after Justification, as well as before it. To which we Answer shortly, that the Scripture doth hold forth the same necessity in this case, as in the former. 1. Because there is the same order in the Commands that are given, and the promises that are made to them for obtaining pardon, as may be gathered from the Epistle to these in Ephesus, who may well be supponed to be Believers; and the ground, is generall, in this Epistle to Laodicea, vers. 19 Whom I love, I rebuke and chasten, (faith the Lord) be zealous therefore and repent: where Repentance is put-in as a necessary mids for removing of Gods rebuke and quarrel, even from them whom He loveth. 2. The promises made to Believers, run in the same terms, 1 Joh. 1:9. If we confesse, God is faithfull to pardon, &c. where John keepeth the same method in reference to pardon, even when he wrote to Believers; and putteth himself in the roll. 3. Experience doth also confirm the same, as we may gather from David, Psal. 32:3, 4, &c. While I kept silence, my bones waxes old, &c. but I confessed unto thee, and thou forgavest me, &c. In which place, this connexion and order is clear. Neither can it be said that David only obtained the sense of pardon, 1. Because he himself doth account it pardon, and such happinesse as doth proceed from the not imputation of sin. 2. Because Rom. 4 the Apostle maketh use of this experience for the describing and confirming of Justification it self: which could not have been, it the place had spoke only of the declaration thereof. And it cannot be otherwise, seing the Law curseth every sinner, and the Gospel absolveth none but the penitent. It may be gathered also from Nathan’s word to David, 2 Sam. 12 declaring his sin to be pardoned after his acknowledging, which supposeth it not to have been so before that time. So also it may be gathered from the Lords dealing with Jobs friends, Job. 42 with whom the Lord was angry, till they humbled themselves before God.
Neither can it be well objected here, That this may hazard the perseverance of the Saints, supposing that some of them may die without actuall Repentance. For, 1. The Doctrine and nature of the Covenant betwixt God and Believers, doth include a twofold impossibility, 1. That a sinfull Believer can be pardoned without repentance, because the Lord hath appointed that order and method, and that wisely and graciously for the scaring of Believers from sin, for the humbling of them under it, and for directing of them how to be freed from it. And there is need of this, least Believers being in a great part corrupt, should abuse Gods goodnesse.
The other is, that it is impossible for a justified person to die under sin without Repentance. And these two do not crosse one other: because the first is conditionall; no justified person, having sin, if he repent not, can be pardoned: the other is absolute, to wit, no justified person can die under sin without Repentance: because they are kept by the power of God to Salvation, 1 Pet. 1:8. And he who hath ordered the end, hath also in His Covenant ordered the midses necessary thereunto; so that they cannot but be again renewed unto Repentance. And it is in this, as betwixt election and effectuall calling: for, no elect can be justified, till he be effectually called, so that if it were possible he should die at age before effectuall calling, he could not be saved; yet it is simply impossible that any of them can die before effectuall calling: so must it be here in respect of the renewing of Faith and Repentance.
It will be difficult to clear the fourth thing, to wit, what kind of Repentance (to speak so) is to be accounted simply necessary for obtaining the pardon of sin; because sometimes persons are not soon satisfied with the degree and kind of their Repentance; sometimes again, even Believers after soul slips are taken away without any sensible-like work of Repentance for the same. It may be questioned therefore upon the former suppositions, what is to be accounted Repentance? In answering to which, we shall first lay down some advertisements concerning Repentance, in the generall; and then some distinctions of the same: from which the answer may be easily formed.
This sincerity of Repentance, is not to be judged only by the sorrow, horrour, or grief that sometimes do accompany it, nor by the continuance thereof in its exercise; because Repentance may be true where little of these are: and it may be unsound where much of these is sensible, and that for a long times continuance, as experience doth confirm.
These advertisements being laid down, we would now consider some distinctions of that Repentance that is necessary for pardon, especially in the Regenerate, as they are, or may be held forth in several expressions, by severall persons.
Distinct 1. Repentance is either expresse and explicit, that is, when men both know such things to be sins, and themselves to be guilty of them, and do expresly acknowledge the same, and are affected with them; or, it is implicite, when men are generally affected for sin, although they be guilty of some things which they do not know to be sins, or, know not themselves to be guilty of the same. Of such sort may be the Polygamie of severall Godly men: which is not altogether to be justified, at least, in respect of the extent thereof, in all, as to be so ordinary, to have so many Wives, to have them of such consanguinity, as Sisters, &c. Of such sort may be the errours which were maintained by many of the Godly in the Primitive times concerning meats, dayes, &c. which not being known by them to be sins, cannot be said explicitely to have been repented of; yet that they were impenitent, it cannot be said. Under this also come-in many matters of fact, which are forgotten, not observed, or considered, as appeareth from Psal. 19. Lord purge me from secret sins. The last is to be accounted necessary to pardon, to wit, that they be penitent; but the first, to wit, that Repentance should be explicite with respect to every particular sin they are guilty of; this is not to be esteemed necessary in this absolute sense.
Distinct. 2. Repentance is either actuall, and that for particular sins, as when Peter repented of his denyall, and David of his murther, &c. or, it is interpretative and virtuall, as when a man is heartily affected for such and such a particular sin, and for the corrupt inclination and body of death that is in him, that is the seed of all, although there be some particular sin, which is either not known to him to be such, or is not actually in his mind; and so cannot be particularly and actually repented of; yet it may be said, that virtually he doth repent of the same: Because, 1. He doth repent of all sin in the root and seed thereof; and he may well be constructed to repent of, and to loath all the branches and members, when he is seriously humbled under the impression of the indwelling root and body of death. 2. Because he repenteth of the sins which are known to him, upon the account which is common to all sin, as sin, to wit, its dis-conformity to the Law of God: and therefore may well be constructed to repent virtually of all the sins he is guilty of; because that which is the essence and form (to speak so) of every sin, is detested by him as it is such: and (as it is said) à quatenus ad omne valet consequentia. This last is only pleaded for, as simply necessary, as the former instances do clear.
Dist. 3. Repentance may either be considered intensively, that is, as it doth affect the heart with a high degree of sorrow; or, it may be considered appreciatively, that is, when sin is seen and acknowledged: and though there be no such intense sorrow, or so sensibly affecting the heart; yet sin is accounted a thing to be sorrowed-for, and the heart is weighted that its sorrow is not deeper; and the person reckoneth it self so far under the body of death, as it cannot be answerable to its light in the exercise of Repentance. This last may have the native effects of Repentance, to wit, the humbling of the sinner, &c. without the former; therefore, at least, the former is not simply necessary. Mark here, that the use of this distinction is exceedingly different from the use which Papists make thereof, to wit, for supporting of a ruinous inherent righteousnesse, whereof Repentance is a part: and because they cannot find it in that intensuesse as may stand before justice; therefore they coin a sort of appreciative Repentance, which to them is a desire and endeavour in the uttermost degree possible to attain the former, that so they may underprop the other that is like to ruine; or put this in its room; but there is no such thing here; for, as we understand the appreciative Repentance, it is to commend Grace and humble us the more: but as they do it is to support Works; and can never give a conscience quietnesse, because it is still defective, even in what it might attain, whereof we possibly shall say somewhat elsewhere.
Dist 4. Repentance may be considered as prevalent and taking up the whole man: and thus it carrieth with it a sutablnesse in a mans affections and actions, as may be seen in David, Psal. 51 or, it may be considered as in the renewed part, which may be lamenting sin, and its own condition in respect of the tyrannie of the body of death, even while it is kept in bondage. It cannot be denied but in this respect Paul was exercising Repentance, Rom. 7 when he allowed not that which he did, and was prevailed over by the Law of his members; and no question he was looked on as a penitent upon that account: and therefore, not the first of these, but the last, is to be accounted simply necessary. This also may be seen in Ephraims bemoaning himself, Jer. 31:18.
Dist. 5. We may also consider Repentance, as it is known to be such before men, or to the person himself by a palpable recovery: such was the Repentance of David, Peter, &c. or, we may consider it, as it is known to be such to God only, without such sensible evidences to others, or, it may be, any sensible change to the person it self; yet may there be real Repentance indeed before God. This may be said of Solomon, of whose Repentance and pardon we cannot doubt, as also of Asa’s; yet hath the Lord left them in His Word under such a cloud, that their change hath not been, at least, very discernable: for, we find these high places, that were builded by Solomon, continuing unremoved for many generations thereafter: which doth certainly shew, that his Repentance hath not had so palpable a change before men, as that of Manasses had. And this is ordered by the Lord in deep wisdom; partly, for a chastisement of their back-sliding; partly, to terrifie others from the way of declining, and partly, to make all men sober and sparing to passe sentences upon the state of others, however their condition may look before men, when they are removed: for, the Lord will have the soveraign and infallible decision of their state, to wit, whether they be Penitents and Believers or not, left unto himself alone, who hath an insensible way of begetting Faith and Repentance, and also of recovering and renewing the same, when he pleaseth.
If it be further moved, how, at the first exercising of Repentance and Faith, a man can be said to be justified, that is, accepted as righteous and pardoned of all his sins: seing his sins after Justification are not pardoned untill they be committed and repented of?
Answ. Both are true: for future sins are not actually pardoned till they be committed and repented of; yet is the man a justified person, and in a justified state, having a ground laid in his Justification for obtaining the pardon of these sins that follow, so that they shall not overturn his former absolution; for, Gods Covenant hath both fully in it, yet in due way to be applied. And it is, as if a company of rebels were subdued, and by treaty they are pardoned, changed from that state of enemies to be natural subjects, and priviledged with their priviledges; so that if they fall in aster faults (as subjects may fall in,) yet are they never again counted enemies; nor is their first freedom cancelled; but they are dealt with as native subjects falling into such offences; and have priviledges that strangers have not, nor can plead in the same faults: one of which priviledges may be supposed to be, that they shall not be rigidly fallen upon, although their guilt deserve death; but that they shall have means used to reclaim them, (and these, such as cannot but be effectual) and that upon recovery, they shall be pardoned these faults, and be preserved from the deserved punishments. It is so by the treaty of Grace and Justification, the believing sinner is translated from the state of an enemie, to the condition of a friend, this is unalterable, he cannot afterward but be a friend: yet, because a friend maybe ingrate, and fail to his benefactor; therefore by that treaty, it is provided, that there should be a way to forgivnesse by vertue of that Covenant, yet so, as there should be a new exercise of Repentance and Faith, for the commending of the way of Grace: and so a sinning Believer, is a sinner, but not in the state of sin; nor is an enemie, as he was before justification, even as a faulty subject is guilty, yet is no enemie, nor rebell, nor can be punished by death, when he becometh penitent, although he deserveth it: because the Law of Grace is such to the subjects of that Kingdom, that their pleading of their former treaty, and betaking themselves to the terms thereof, is ever to be accepted as a righteousnesse for them in reference to any particular sin following justification, as well as what preceded. And this no stranger to God can plead, who hath no such ground for his recovery from sin, or, that God will give him Repentance for it, much lesse that he will certainly pardon him. Yea, it differeth from a penitents case at first conversion; because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged, and to which he hath already right, and he hath jus adrem: another cannot do so, but must consider the Covenant as offered only, and so expect pardon; not because God is actually engaged to give it to him, as in the others case; but because God doth offer to accept of him on these terms; and then to pardon him:
HAving now gone through these Epistles, we may see how wisely and seriously our Lord Jesus, the Prince of Pastors, (who hath the tongue of the Learned given unto Him) doth from Heaven speak to the condition of these Churches, to whom they are directed: wherein we may have an excellent copy, according to which, Ministers ought to carry themselves in discharging of their Trust. We conceive therefore, it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Hearers, which can hardly any where else, more clearly, fully, and together be gathered: and although every thing may not be particularly pitched upon, which is necessary in preaching (that not being the Spirits intent in the place;) yet we are sure, that as His prosecuting of the respective cases of these Churches, is very comprehensive; so it cannot be but most worthy of imitation.
In generall we see, that Ministers in their application, ought to conform themselves to the case of the Church and persons to whom they Preach; to erroneous people (or such as are in danger of errour) more convincingly; to the secure, more sharply; to the afflicted and tender, more comfortably, &c. as may be seen in our Lords dealing with these Churches.
Ministers ought in their Doctrine to apply themselves to all sorts of persons, to wit, to Rulers, and People, to hypocrites, and openly profane, yea, to the good, and these that have most tendernesse; reproving all, convincing all, as there shall because: So that neither hoplesnesse of profiting some that seem to be desperate, nor preposterous affection to these who are tender and affectionate, ought to mass this manner of dealing. And thus we see our Lord Jesus doth threaten profane and grosse erroneous Jezebel upon the one hand, and backsliden, though Godly Ephesus, upon the other. Sometimes, it is more difficult freely and faithfully to reprove one that is Godly, or to withstand one Peter, than to threaten or contend with many that are profane: and yet both are necessary and profitable for edification.
This universall application to all sorts, would yet notwithstanding be mannaged with spiritual wisdom and prudence, so that every one may get their own allowance. Hence the Lord doth so threaten the secure and stubborn, that yet he excepteth these who were not defiled; and so comforteth the faithful, as the profane may not have a ground to take the same consolation with them. This is a main qualification of a Minister of the Gospel, rightly to divide the word of Truth, and not to follow all applications promiscuously and in heap together in any Auditory, without such discriminating expressions as may guard against confusion therein: especially as to these four, 1. That a tender soul may be so strengthned and confirmed, as a secure person be not more hardned; and that a presumptuous hypocrite, be so stricken at, as an exercised soul be not wounded. 2. When both the good and profane are in one fault, the one is otherwise to be reproved and restored than the other; and we see Ephesus is more tenderly dealt with, than Laodicea, according to the rule, Gal. 6:1, 3. The faults of Believers would be so reproved, as with these their state, and what is commendable in their practice, be not condemned and rejected also: but that there be intermixed commendations, or approbations of what is approveable, least Godlinesse suffer, when the fault of a Godly person is reproved; and least the sentence go beyond the Masters intent, which is not to condemn the person, but to reprove the fault, as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos. 4. Times and cases would be distinguished also: and where outward affliction, or inward exercise have seased on a person or people, reproofs would be more sparing and gentle, than when there is outward prosperity and a readinesse to settle in a formall discharge of duties, as by comparing the Lords dealing with the Churches of Ephesus, Smyrna, and Philadelphia, and His dealing with Sardis and Laodicea, is clear.
This application would be pathetick, pungent and weighty, according to the matter pressed, so as it may have weight upon the Consciences of Hearers. It is a main piece of Ministeriall dexterity to make a plain obvious ordinary reproof weighty in application, so as the matter may look serious-like to the Hearers, and they be convinced that he is in earnest: and for this cause, his convinctions, reproofs, directions, &c. would not rest in the generall: for, the Lord is particular in all these Epistles. 1. In mentioning the sins that he reproveth 2. In giving the evidences of them, to shew that he beatech not the air; and the more to bear-in the conviction in the application: for, as generall truths will need their proofs; so will particular applications, least the conscience shift the challenge. 3. He ripes up the heart, by chopping at inward sins, to wit, falling from the first love; thou sayest I am rich, &c. thou hast a name that thou livest but art dead, &c. It is a main part of searching Doctrine, to repell the answers that a heart may have within against the power of Godlinesse, though they be never expressed; and this is a main property of the Word, to be a discerner of thoughts, Heb. 4. And thus John did with his Hearers, Matth. 3:9. Think not to say within your selves, &c. 4. The Lord Himself is in His expressions serious, that the Conscience and inner man may be carried alongst in giving heed to the words spoken to the ear, and that the outward man, may see the scope of the Word preached, 2 Corinth. 10:4, 5, &c.
Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in it self good; and yet it may be little usefull to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writteth unto: so such truths ought to be insisted on, and pressed, as befit the Hearers.
The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which sheweth, that a Minister would not be addicted to, nor alwayes dwell upon one thing: but would sometimes convince gain-sayers and clear truths, sometimes Preach practicall things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearnesse in, and acquaintance with truth, maketh Hearers solide, and well grounded in both; beside, that in numerous Auditores there are varieties of conditions which call for variety of edifying Doctrine.
In his striking at errours, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more grosse and in their consequence more hurtfull. 2. The errours that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom he writteth. Old buried errours are not fit matter for ordinary Preaching. 3. He pursueth these errours as most grosse and abominable things, to make them odious and abominable unto his people: and for that end, compareth the promoters thereof to Balaam and Jezebel. It was regrated by holy Mr. Greenham, That some by their trifling way of confuting errour, made it but ridicolous, whereas they ought by earnestnesse and gravity, to have made it hatefull.
His practical matter is near the power of Godlinesse, to wit, marking the Spiritual declining of the sincere, pressing the exercise of Repentance, and the performing of holy duties upon all; and, with all, molt searchingly and convincingly striking at hypocrisie, presumption and self-confidence, as in the Epistles to Sardis and Laodicea: thereby shewing what Doctrine especially Ministers should insist on in Congregations: and if we look to our Lords practice while in the fleth, we will not find Him more frequent on any subject than this, to wit, that the way to heaven is narrow, that many were first that shall be last, that hypocrisie should be guarded against, &c. as His parables of the sower, foolish Virgins, Marriage-feast, and many other instances, do demonstrate.
The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more obstiuse Questions of the Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; to the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lords, which is recorded by Matth. in his 5, 6 and 7 Chapters, how familiarly He condescendeth to expond the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.
In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins wherewith He chargeth them. Secondly, He doth aggrege these sins by shewing the guiltinesse and finfulnesse of them. Thirdly, he proposeth weighty and sad rireatnings to scare them: and the more secure and self-confident they be, (as in the Epistle to Laodicea) he doth the more sharply ripe up their inside, and the more emphatickly and significantly expresse his abhorrencie thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, I make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembring of what is past, or their examining of their own way, watchfulnesse and advertencie for the time to come, and such like; which are both in themselves principall duties and great helps in all the practice of holiness. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea) He deth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He propofeth the right remedie, to wit, himself and His benefits: His imputed Righteousnesse which can only cover their nakednesse, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently prefle it: partly, by condescending friendly to counsel and intreat: partly, by making his offer large, free, and particular to any man that will open, &c. and partly by, urging his call weightily and rousingly with a behold, I stand; as if after he had made the offer and bad knocked, he were now taking instruments, in the consciences of hearers; thereby, as with a nail to fasten his invitation upon them: and so, pressing their closing there with, or otherwise assuring that he will leave this instrument upon record as gainst them.
We find, what ever the case of the people be that he speaketh unto, the up-shot and scope of his message, is, ever to perswade a closing of the treaty between him and them. Therefore, when he chargeth with sin, he leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when he quarrelleth for hypocrisie and deadnesse in profesion; He proposeth Christ, and adviseth to accept of him: when he exhorteth to duty, as to Repentance and zeal; yet, even then doth he propose Christs Righteousnesse, as the only cure and cover of their nakednesse (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereathe should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christs feet, who is the end of the Law for Righteousnesse. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not ly upon duties when they are pressed, but upon the righteousnesse of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to ridd marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct from Works and Duties, even when they were much pressed and practised. And it is no lesse dangerous to Professors to rest on Duties, than to omit them: and therefore the necessity of being denied to them in the point of Justification, and of resting upon Christ alone, is to be cleared and pressed by Preachers, as a most necessary and fundamental thing.
For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formall, that is, free both of errours in Doctrine, and grosse scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of errour, and banishing of grosse profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self-righteousnesse, hypocrisie, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holinesse, without which a formal profession will be but as a stone of stumbling.
We see that our Lord Jesus putteth together an intire mould of the whole Doctrine and practice of Godlinesse, giving, as at one view, a fight of our naturall sinfulnesse and hazard, and of the way how these may be remedied; so that when He proposeth any quarrel, he leaveth not off till he propose also the remedy, presse dutie, and close with some encouraging conditionall promise. This is also profitable for a mixt Auditory (especially at solemn times, and other occasions, wherein people are usually most serious and attentive) to give together a view of the Doctrine of the Gospel; so that when a conviction is pressed, and the hearer is made somewhat hot, he may have some present discovery of the way which he ought to take; and that he may either be informed, or, at least, be put in mind of as much of the Gospel as may be a ground of his peace, if it be improven, though he should never afterward hear any more. This we see was the Apostles way in their occasionall Sermons in the history of the Acts. wherein the sum of the Gospel is usually comprehended; and the Lord himself doth so with Nicodemus, Joh. 3 and though there be difference now, in some respect, where the Gospel is ordinarily and daily Preached, so that this is not so necessary to be done alwayes explicitely, as if they had never heard the Gospel before: and althought it becometh a Minister to draw his Doctrine from some particular Text; yet considering, that the generality of hearers, are very ignorant of the series of the Gospel, and others are weak and inadvertent even in things which they someway know; and considering withall, that a Minister may have occasion by way of Reason, Use, Mean, Motive, Question, or otherwayes, to hint a view of the Gospel almost from any materiall Doctrine, and that without any just imputation of impertinencie, we conceive, that generally and usually its expedient to follow this manner; especially on the Lords Diyes, which are most fit for Gospel-doctrines (people being then for that end set apart and sequestred from their ordinary bussinesses) and when the bodie of the most ignorant people are gathered together. This way certainly by Gods blessing would look more like a mean of conversion (and hath in experience been ordinarily found so) than when now one point; and then another, are distinctly handled; and so the one is either forgotten by the most part; before they hear the other, or at least is not so warm to them, although they have the knowledge thereof. And these things being the Text of the Bible (to say so) and the great subject and earand which Ministers have to insist on., It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them, seing to the People they are profitable and safe, as Philip. 3:1, 2 and even that loathing would, in the manner of proposing the same things, be guarded against; that itching and curious ears get not occasion of contemning the precious Gospel, and thus but few would be able to discern that it is so.
In these Epistles, there is a Divine stamp, bearing forth an efficacy in the manner of pressing all these things. And we will see, 1. Authority in what is spoken, 2. Evident plainnesse and clearnesse, 3. Seriousnesse and vehement earnestnesse in pressing what He presseth. Indifferency and coldnesse in speaking of weighty things, is most unsuitable in a Minister. 4. There is love and affectionate tendernesse to them to whom He speaketh; yea, even in the sharpest rebukes, He prudently intimateth the same, that He be not mistaken. Ministers have gained much, when Hearers are convinced that they seek their good in the sharpest words: and their way would be such, as, without affectation, may evince that in the Consciences of Hearers. 5. There is much (O how much!) wisdom in His premising commendations, in His differencing the guilty from the innocent, in His choosing such threatnings and motives as may gain most upon these He dealeth with respectively, and not using the same to all.
His stile of speaking, is sweet and Heavenly, yet plain and familiar: It hath a sweet statlinesse in it, and is far from triviall expressions, which may make the matter spoken weightlesse; yet is it plain and equable; because now He is speaking to edification in practicall things, Therefore doth He abstain from the dark manner of expressions, which afterward He useth in the following Prophecy. But, 1. His plainest words are most significant, massie, and apposite. 2. The titles that are given to Himself, are stately: weighty expressions and titles of God, and of Jesus Christ, become the preaching of the Gospel well; and are usefull to keep up the reverend estimation which Hearers ought to have of Him. It is suitable usually to name Him so, as at the mentioning of Him it may appear that the heart is affected with the excellency that is in Him; and that the man doth not speak of that glorious Majesty, as of other subjects: even as Ambassadours should give honourable ritles to their Masters. 3. The similitudes are pertinent and grave, serving more to illustrate the matter and make it plain, than to please the ear and tickle the understanding, as the comparing of Christs Righteousnesse to gold and raiment, and the closing of the Covenant, or believing in Him, to buying, opening, &c. which manner is usefull to people; and that way of speaking in Parables, was much used by the Lord, who also interpreted them to His Disciples, to make the significancie thereof the more to appear, 4. He doth ever expresse Heaven by some notable borrowed and various expression, thereby to commend the same: partly, because it is a great advantage to have Hearers in love with it; partly, because more proper expressions will not alwayes so clearly, fully, and to the life, lute, and hold forth the thing that is to be spoken of: whence it cometh to passe, that sometimes there is an allowance granted to use borrowed expressions in such cases.
We will find an orderly method in all the Epistles. There is indeed no affected curiosity, neither are there any Philosophick terms made use of; yet, method being usefull in it self, to clear the matter, and to help Hearers to conceive and retain what is said (and so, subservient to edification) our Lord doth also condescend to that way. Therefore, in generall, we see all these Epistles have, 1. A Preface, 2. A Narration, 3. A Conclusion; as if He had purposely casten them in one mould. More particularly, we see, He beginneth them all with this, Thus faith he, &c. Thereby to evince it to be His Word. A main thing to be adverted to, as the foundation both of Preaching and Application, that it may be made out, at first, to be warranted by the Lord; and so to be His Word, as if He Himself were speaking. 2. He proposeth in them all, some stately stile and title of Himself: which is also a main thing to be adverted to in Preaching, that at the entry, both Ministers and Hearers may be affected with the Majesty of Him, who is Master of the Ordinances, by some serious, grave, and weighty insinuation, Thereby to dispose both for the more fit speaking and hearing. 3. He doth begin at these things which are more generall, and belong to infirmation, as in letting them know their case, and His thoughts of them: then he cometh to particulars. 4. In particulars He premitteth clear discoveries and convictions of sin, to exhortations, to duties, and offers of the Gospel: and He premitteth exhortations to motives, whereby He presseth them. And lastly, He closeth with what is most pathetick and affectionate, either in way of threatning or promise, having that weighty admonition added, He that hath ears to hear, let him hear, &c. and so He beginneth by working them up to some serious composed frame of spirit, and closeth with some affectionate impressing of the thing upon them in the most pathetick manner. Although this here, be most in application; yet we conceive that this order of proposing what is more general and doctrinal, and which serveth to the clearing of the judgement in the first place, and the subjoyning of what is more convincing, pathetick, and affectionate which is done by way of use and application in the last place, That thereby hearers may be dis-missed with some impression of the thing; this order, we say, may be well gathered hence. And indeed, it is the most native and genuin order, first, to inform the judgement, and thereby to make the readier way to work upon the conscience, will, and affections. To this purpose see Act. 13 how Paul doth there proceed and close, vers. 38, 39, &c.
In all this, the Lords way holdeth forth His great design of gaining them to whom He speaketh; so as it satisfieth Him not to exonere Himself (to speak so of Him) in doing of His duty; but He is zealous to get His message received; and, in sum, to get them saved: therefore weightily doth He follow it, inviting, exhorting, pressing and protesting as unwilling to be refused. This indeed is a fountain-qualification of a Preacher, to be travelling in birth till Christ be formed in hearers; and so to preach to them, as hungering and thirsting for their Salvation, and not having only before him the proposing of some profitable matter, or the handling of some point exactly; nay; not only his own exoheration, and the justifying of God by making the hearers inexcusable; but a single serious desire to have them gathered and espoused to Christ; that the proud may be humbled, the hypocrite convinced, and the Word made the favour of life unto life unto them according to their case. This, I say, is a fountain-qualification, from which many other qualifications do flow, it being seldome in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savour, and, in the finest words, often to have but little weight.
We may gather here, That a Minister should hold forth the Authority of the Ordinance and Word, and of Him in whose Name he speaketh; and ought to take it upon him, not from supposed weight in himself, or addition to it by his gifts; but upon this account, that it is the Lords message, Thus saith he, &c. being that which giveth himself confidence and boldnesse in the delivery thereof, and which ought also to make it have weight upon others: yea, it followeth from this, that whatever a Minister be in himself, and whatever his thoughts be of himself and of his gifts: yet, being called to carry the Lords Message, he ought so to carry in it, as not to lessen the Masters Authority, by his fainting and discouraging apprehensions of his own inability and unworthinesse, and by his heartlesse and languid way of speaking; but, to speak it as the Oracles of God ought to be spoken, and as having weight in it self, for the vindicating thereof, although he be weightlesse: and that therefore there ought to be an eye to him for weight thereto, and a through-clearnesse that the thing which is spoken in the Name of the Lord is His Truth and Message, without which there can be no great confidence in saying, Thus saith the Lord, and with which a Minister may boldly and authoritatively speak.
As Preaching would be undertaken and begun with an eye to God: so both in the carrying on thereof, and in the expecting of fruits thereby, the weight Would be still left upon the Lord: and Ministers would beware of attributing any efficacy, either to the warmnesse of their own frame in speaking, or to their liberty in pressing any point, or to the plainnesse and weightinesse in their manner of proposing or pressing the same, as if that had any influence (as from them) to give the Word weight and Authority upon Hearers; but still the efficacy would be acknowledged to be from the holy Ghoft; therefore, is that word alwayes at the close, He that hath ears to hear, let him hear what the Spirit saith: Whereby, as at the entry the instrument is laid by, and the Lords Authority held forth as only to be acknowledged by thus saith the Lord: so in the close, the Minister, even when in the most affectionate temper and frame, is to leave what is spoken, as weighty only upon this account, that it is the Spirit who speaketh, and who only can make it effectuall: and the more singly this be done, the more weighty will it be; and thus weighty preaching differeth from the most powerfull rethorick that can be. See somewhat to this purpose, Chap. 10 vers. 4.
In the generall, we may see, that Application is the life of Preaching; and there is no lesse studie, skill, wisdom, authority and plainnesse necessary in the applying of a point to the Consciences of Hearers, and in the pressing of it home, than there is required in the opening of some profound truth: and therefore Ministers would study the one as well as the other. Much of these Epistles is delivered in the second person, I know thy works, I counsel thee to repent, &c. for this end, that they might know it was them particularly that he meant. It is much for Ministers to get the Word leavelled at Hearers, so as to make them know that it is they who are reached: and that it is not only these that at first it was written to, or these to whom Christ and the Apostles did immediately preach that this Word belongeth: but that equally it belongeth to them, even to them who now hear it. Hearers are often ready to shift-by the most particular words, much more when they are more shortly and generally touched. Hence, Preaching is called perswading, testifying, beseeching, entreating, or requesting, exhorting, &c. All which, import some such dealing in Application: which is not only a more particular breaking of the matter: but a directing it to the Consciences of the present Hearers. And in this especially doth the faithfullnesse, wisdom, and dexterity of the Preacher, and the power and efficacy of the gift appear. This is to fulfill or fully to preach the Word of God (a very significant and much used phrase Rom. 15:17, Col. 1:25, 2 Tim. 4:7 a thing also desiderated in Saldis, Chap. 3) or to make a full proof of the Ministery, that is, when a Minister extendeth himself to the uttermost in his pains, seriousnesse and exercise of his gift, to be at the yondmost of the Peoples edification; and, as it is, Acts 14:2 to speak so as many may be made to believe: an excellent copy whereof, is in Paul, Coloss. 1:28, 29. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, whereunto I also labour, striving according to his working, which worketh in me mightily. And, 1 Thess. 2:10, 11. Ye are witnesses, and God also, how holily and justly, and unblameably, we behaved our selves among you that believe. As you know how we exhorted, and comforted, and charged every one of you, (as a father doth his children) We conceive therefore, that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers, if Ministers after the more generall part of their Doctrine, and at their entry to make Application thereof, should pause a little, and by some serious and grave advertisement, put the people in minde, that even this. Word so applied, or to be applied, is the Word and Message of God to them in particular, and as necessarily requisite to the office of a Pastor as the former general opening of the truth was: for, Hearers are often ready to take more liberty in shifting of Application, as if what were even so spoken warrantably, were not equally the Lords Word with the generall truth opened-up. Thus we see Paul, after his opening up of generall truths, Act. 13 when he cometh to make Application, putteth his Hearers to it by this Word, vers. 26, Men and brethren, to you is the word of this Salvation sent, &c. And as it is the main part of a Pastorall gift, dexterously to feed by Application; so are they the most thriving Christians, who, as new born babes, drink in the Word so applied, and take it home to themselves, and their own Consciences, as they do receive the general truths by their judgements. Which sheweth, that both Ministers and People have the greater cause to be watchfull and solicitous concerning this main mean of edification, to wit, particular Application.
