Therefore is justly called the only Potentate vers 15. all others being but slaves and worms in comparison with Him And that this bow is compared to an Emerald is to shew that it was a more glorious thing than that rainbow in the clouds which is visible to us This rainbow Chap. 10. vers 1. is said to be upon his head whereby it would seem that it is something which He doth as it were account His Crown and Diadem of Glory It is like that respect is here had to that Covenant which the Lord made with Noah that the waters should not overflow the earth whereof this rainbow was given as a signe and seal for the confirmation thereof Gen. 9.13 and the mentioning of it here and Chap. 10. is not to relate to that particular promise that the earth should not be drowned but is to relate unto the Covenant of Gods Grace through Christ Jesus with His true Church for when it is called a bow in sight like unto an Emerald it pointeth out an excellency beyond the ordinary rainbows and so may be thought to relate to a more excellent Covenant And indeed considering that this is an eminent piece of the Lords Glory and as it were a Crown we can apply it to no other thing In reference to the scope in these places it doth hold forth 1. That this glorious God who is the Creator of all is a God who hath condescended to Covenant with His People 2. It holdeth forth that this gracious condescending of His to enter in Covenant with them is a main part of His Glory and Majesty which He accounteth to be as a Crown unto Him 3. It holdeth forth that as the Lord doth not reveal His Glory to His People abstractly but in the way of His Covenant so His People cannot winn to the comfortable thoughts of the Majesty of God nor ought to look on His Glory but as under that relation 4. And more particularly it is added here to confirm Iohn in this that though the Church was to meet with many persecutions and trialls at first from heathens yet should she not be overwhelmed with the same more than the earth can be overwhelmed again with water and though after that Antichrist and enemies within should trouble her by Errours and Heresies yet should she also be keeped from being drowned by them and therefore when the Lord beginneth the consolatory part of the second principall prophesie and cometh to comfort Iohn against the trialls of Antichrist in the beginning of the 10. Chapter He doth there again appear with this bow upon His head to shew that He is no lesse mindfull of His Covenant with His People and of their preservation from being overwhelmed by enemies than He is of that promise which He made to Noah in the place formerly mentioned From the scope Observe 1. The great necessity and advantage that there is for all that would know God and the mind of God to be rightly instructed what God is It is the first lesson that all whether Ministers or others should learn to have right thoughts and impressions of the Majesty of God and a right conviction of that glory that is in Him 2. As this is requisite to the up-taking of Gods mind in any thing so it is particularly applicable to this Book There can be no up-taking of the mind of God in these Mysteries till we be rightly instructed what God is and have the impression of His Majesty on our hearts 1. Because it setteth out His absolutenesse and Government over His Church whether in the times of bloudy persecution or of prevailing errours in all these God sitteth on His Throne Governing 2. That the Faith of Gods People may be confirmed in expecting the performance of the promises to them and the execution of the Judgement here pronounced on their enemies notwithstanding of many interveening difficulties the â—ying of Gods absolutenesse and Dominion maketh for this 3. The looking on Gods absolutenesse is necessary at the entry to this part of this Book to stay our curiosity and the needlesse vain searching that curious spirits may decline to and so go a whoring from the scope and turn aside to vain jangling whereby they obscure rather than clear the meaning We close this wishing for this impression in our medling with any part of Gods Word and especially in medling with this prophesie Obser. 3. Where God is rightly seen He will be seen exceeding stately and Glorious O so wonderfull whom nothing can resemble whom no tongue can expresse nor eye behold nor heart conceive what were it to imagine thousands of mountains of the most precious stones imaginable and thousands of Suns shining in their brightnesse these are inconceiveably short of God and the Glory that is in Him what an excellent happinesse will that be to dwell with this God for ever to behold His face to see Him as He is and to be capacitate to speak so to know Him as we are known of Him Wonder and admire at Him who is glorious in Holinesse fearfull in Praises doing wonders terrible in Majesty and in all perfections past finding out To Him be praise for ever Amen LECTURE II. Vers. 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they haâ— on their heads crowns of gold 5. And out of the throne proceeded lightnings and thundrings and voices and there were seven lamps of fire burning before the throne which are the seven Spirits of God 6. And before the throne there was a sea of glasse like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 8. And the four beasts had each of them six wings about him and they were full of eyes within THese Verses hold forth the second thing in the Chapter to wit the glorious attendants of this great God who sitteth upon His Throne as great Soveraign of heaven and earth Great Kings have their thrones and their cloaths of State the Lord is beyond them in both these they have also their inferiour Judges Nobles and Counsellers waiting on them as also others to execute their orders and decrees the Lord is brought in here as more eminently furnished with glorious attendants and instruments to execute His pleasure than any that ever was heard of Before we proceed one thing is needfull to be cleared to wit whether the scope of this vision be to represent the Glory of God as it is manifested to the Church Triumphant in Heaven and the Spirits of just men made perfect or whether it be intended to expresse the Glory of God as shining in His Ordinances in the Church Militant Answ. We conceive
and acting on Him so by love fear faith c. is really to call Him and count Him Father in whatsoever degree they be which hath the promise of acceptation and is a fruit of the Spirit of Adoption for Gods Covenant runs not to him who believes at such a degree but simply to him that doth believe thus qualified whether his faith or unbelief be more or lesse and so the marks run not these that have Grace or fruits at such a bignesse only but these that have good fruits in any measure have them from Christ and may conclude that the tree is good and therefore cannot but be accounted living branches that will never be broken off which of no hypocrite can be said who do never bring forth their fruits in Him And it is hard to say that fruit brought forth by vertue and communication of life from Christ doth not differ but in degree from fruit brought forth from and to our selves Especially considering that the Scripture doth contradistinguish them on that account without this respect to their degree as we may gather from Hos. 14.8 being compared with Ioh. 15. v. 2.4.5 2. We would advert that this reduplication consisteth not only in the proposing of such an end or being acted by such a motive to wit a command c. but it takes in a singlenesse in both and gives such an end and motive the chief consideration in the act whereby in the practice of duty the heart not only purposeth the pleasing of God in the giving of obedience to a command but goes about it as a thing pleasing to God and honourable to Him and as such doth approve of it for a servant may desire to please his Master and do what he hath commanded and yet possibly not to be single in it as it is pleasing to him which as we said is the thing wherein the great pinch of discerning these differencing qualifications will lye Learned Baxter in his excellent Treatise of the Saints everlasting rest part 3. doth otherwise expresse the Doctrine of the difference and trial of saving and common Grace than what hath been usually rested in among practicall Divines which doth necessitate us someway to insist a litle further in the clearing thereof He hath these Assertions 1. That it is not the Law but the Covenant that can clear the sincerity of Grace as saving to wit as it is accepted by the Covenant as the fulfilling of the condition thereof pag. 205. and 206. 2. He saith that God hath not in the Covenant promised Justification upon any meer act or acts considered without their degree and suitablenesse to their object c. pag. 210. 3. There is no act considered in its meer nature and kind which a true Christian may perform but one that is unsound may perform it also pag. 211. From which he draweth That wicked men may really rely on Christ have recumbencie on him love God c. pag. 211. and 231. and that they may hate sin as sin and as displeasing to God Ibid. 4. He asserts That the sincerity of saving Grace as saving lieth materially not in the bare nature thereof but in the degree not in the degree considered absolutely in it self but comparatively as it is prevalent against its contrary that is when love adhereth more to God than any other thing and such like pag. 222. which he endeavoureth to show both in the infused habits and in the acts of saving Grace and pag. 235. doth assert That in loving God and Christ as Mediator there is no more than a graduall difference between the regenerate and unregenerate and in the end he doth load the common opinion with many dangerous consequents These assertions do seem at the first to be expresly contradictory to what hath been said yet if we will consider the explication thereof we will not find so great difference in the matter it self as to be the rise of a new debate and controversie in the Church wherein there are alace I too many already nor any just cause to reject the former received opinion for any prejudice that follows upon it to which two we shall speak a little 1. We conceive that the difference will not be found so great as the expressions at first seem to carry and were it not that this opinion of his is expresly laid down in opposition to what is commonly received there might be not so great ground to suspect it For. 1. the infusing of habits as necessary and antecedaneous to gracious acts is acknowledged by both and expresly part 1. pag. 158. and 159. he doth condemn the contrary in Grevinchovius at least as an error And part 3. pag. 224. he hath somwhat to the same purpose 2. It is not questioned whether true acts of saving Grace have a rational and deliberate prevalencie over the opposite lusts as he asserts part 3. pag. 212 213. that will be also granted by all Divines that though where true Grace is it may be captivated and not alwayes actually prevail against the opposite suggestions of the flesh yet in a sober and deliberate frame the interest of God and spiritual things will have more room in the heart of one that is renewed as he is such at least than sinful lusts unto which the flesh doth intice 3. It is granted also that beside the act there is necessary for the constituting of it to be saving a sutablenesse and adequatnesse to the object which we will find in the explication thereof to be almost the same with the positive qualifications which formerly we did lay down as pag. 211. and 212. he doth thus expresse it The sincerity of the act as saving consisteth in its being suted to its adequat object considered in its respects which are essential to it as such an object and so to believe in and love God as God and Christ as Christ is the sincerity of these acts but this lieth in believing accepting and loving God as the only supream God c. where expresly the act is considered as acting upon its object under the reduplication formerly mentioned and seems to be by him accounted the same with accepting and loving God above all And again pag. 229. to will God and Christ above all saith he this is to will savingly which he explains thus to will God and God the chief good and Christ as Christ the only Saviour and pag. 230. he saith that a man may will God and Christ who by the understanding are apprehended as the chief good as the devils do and yet by not willing Him as so considered that willing is not saving and wherefore It must be because it wants that reduplication which reduplication in the terme as must be indeed extended to the will as well as to the understanding as he there asserts but is not to be restricted to the degree of its act to speak so but is to be extended also to the nature of it Further we will find the same learned
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 Iuâ—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 â— and this assertion doth at once remove the same For 1. it denieth 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 Iohn 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 itself 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 Congregarions 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 saith he hath none under him the other saith 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 to 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 Concerning the way of Covenanting with God and of a sinners obtaining Iustification before Him 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 therfore be meet to take some more particular consideration thereof For here 1. we have man described in his sinful condition â—s miserable naked poor and withal 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 hearing 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 â—â—al 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
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
as their custom was to name places from events 2. The praise is in Hebrew Chap. 19. Alleluja used frequently in the Psalms and not mentioned in any other song in this Book though they be frequent because there was no considerable Hebrew praisers before this These brought in are called the Lambs wife as in a Covenant relation even before she be made ready which agreeth to none but to that ancient married people unto which Covenant God hath respect even in their last calling If it be asked What we understand by their restoration or conversion if meerly a calling to the faith of Christ where ever they shall dwell dispersed up and down amongst other people or with it a restoring of them to their former land and inheritance to serve God there not in a typicall or ceremoniall way but as an eminent Gospel Nationall Church Albeit we cannot take on us peremptorily to determine we say 1. that although the first be true yet dare we not say that it is meerly and only to the faith of Christ so as to exclude the other of possessing them in their own land and that not only for the respect we have to the most able Commentators on this Scripture and others of the Prophets but for the reasons especially which may be alleaged for it which we draw to three heads the first are the Scriptures and promises speaking to the restoring not only of Iudah but also of Israel to return to serve God in their own land in one Ezek. 37.20 21 c. of Gods promising to blesse it to them after its long baâ—rennesse and their being ejected out of it Psal. 67.7 See Ier. 3.18 Ezek. 34.13 and 36.24 and 37.14 and 39.28 which places as to Israel and their return with Iudah cannot be laid to be fulfilled Isa. 11.12 from vers 10. That place Amos 9. vers 11 12.14 15. seemeth convincing to this purpose as bâ—longing to them in the dayes of the Gospel and yet cannot be said to be fulfilled especially in respect of what is in the last Verse And certainly some words of Christs Matth. 23. Luk. 21.24 limiting their outward desolation and the desolation of their houses and land to the tâ—me they should say Hosanna to Him and acknowledge Him and to the time of the fulnesse of the Gentiles do also speak for this Add to them Paul speaking of their restitution as to a Nationall state and of all Israel to be grafted in as they were broken off which cannot be so well without an outward Nationall civil State which confirmeth the former Rom. 11. A second sort of proof is the reasons that plead for this and in effect what reasons do plead for the Iews conversion do in some degree plead for a temporall restitution as 1. Gods electing them to be His people and making an everlasting Covenant with them the promise of their dwelling for ever in that land which peculiarly was given to that race in a more speciall manner and by more singular rights and titles than any other in the world are comprehended in that Covenant and if any say that that is not a saving promise or absolute so neither was His promise of continuing them a visible Church or His people absolute as the events of both alâ—ke do clear yet is weight laid on His Covenant with their fathers thus far as to make them again His people and why not in this pâ—rticular also for it is not simply that He Covâ—nanted with them in a Covenant of Grace for so He hath done with many others but in a Covenant with speciall promises and grounds that maketh it a singular tye in these things beyond wâ—at others have See Rom. 11.28 Considering especially that so Gods glory will the more shine in His faithfulnesse and goodnesse in the remembrance of His people and Covenant that work will be the more observable to all Nations and their incoming which is a â—peciall evidence of Gods faithfulnesse and a great promise made to the Church will certainly bring forth the ends of it more observably thus both as they relate to God and His hâ—nour the Churches splendour and others edification or their own consolation Neither can that promise made to Israel Deut. 30 2 3 4 c. that when ever they should repent the Lord would gather them from the Nations whether they were scattered and return them to their own land be thought void and null after Christs coming especially considering the generall repentance and mourning which is to accompany their conversion Therefore it would seem by that promise they may expect their own land it being a part of Gods engagement to the naturall seed of Abraham A third sort of proof is the concurrence of Gods Providence hitherto seeming to confirm this for beside that they are still where they live a distinct people by themselves unmixed with other races which seemeth to hold forth Gods will that they should be so and if they were converted so as to live among other Christians they might ingrosse in that Nation they live amongst and the name of that Nation evanish but that keepeth what befalleth them remarkable as also that although some expedition yet as it is reported few or none of them are possessors of lands any where to be a retardment unto them Considering also that God hath reserved that Land unpossessed by any Christian but such men as he mindeth to destroy and to void it of for them and considering also that the conversion of the Iews and the destruction of these that possesse now their Land are trysted together at one time Can any think that for nought or now when the Turks shall be expelled in this generall battell at Armageddon and that Land left void and the Iews new converted having hand in their overthrow Will any offer to come between them and that possession especially considering that at such a time there will be probably a generall zeal more than ordinary for the Churches propagation rather than for particular dominion certainly their title to that Land will appear more sacred than what any other people can claim to any Land or it and who will impede it and it is observable that who ever possess that land it is still in Scripture accounted as belonging to the Iews and will that right be to no purpose 2. We say to that question whatever may be doubted of their restoring to their Land yet that they shall be brought to a visible Church-state 1. Not only in particular persons here and there in Congregations but that multitudes yea the whole body of them shall be brought in a common way with the Gentiles to professe Christ which cannot be denied as Rom. 11. is clear and that will be enough to satisfie us in this Text though indeed this will stand also well with the former and some way infer it The other thing to be cleared was that the Turks overthrow one way or other is meaned by the drying up of that river
either of their labour or patience simply nor yet comparatively that they laboured more or did suffer more for that which is materially good than they did for any other thing or because their patience was for degree more than their impatience but that there was a peculiar respect to the Lords Name both in their labour and patience If it be asked What this is which beside the moral rectitude of the act must concur for the making of it to be accounted gracious It may be answered in these four First There is a different spiritual principle in the person acting which must actually have influence upon the act and from which the act as gracious proceedeth This in Scripture is called the Spirit Inner-man New-creature c. and is different in its acting from the Old-man and Flesh yea and from the faculties of the soul considered meerly as natural for if we consider an act suppose of love submission under sufferings or such like it is the natural act of the soul as formally elicited by it but if we consider them as gracious acts they do proceed from the Spirit influencing them to say so with a suitablenesse to it self by the co-operation of the Grace of God Secondly There is a difference in respect of the end there is a gracious and spirituall end proposed in performing of such a lawfull thing this is implied here in this that they had the glory of the Name of Jesus before them in their suffering and patience as seeking to pursue that and not to gain credit to themselves Thirdly There concurreth to qualifie a gracious action a spiritual motive inclining the spirituall principle to follow this end which can never be separated from the former and here is clear in the two instances that are in the Text where as respect to Christs Name is the end so love to Christ and zeal to His Glory moveth them and swayeth them to pursue this end by such means as Labouring Patience hating of the Nicolaitans c. and thus to have patience for Christs Names sake is out of respect to Christs Glory to be swayed thereunto Fourthly There is a difference in respect of the formality of the act when not only the thing that is good is yeelded unto upon a good motive but as such it 's yeelded unto or acted that is when the object as so considered is acted upon and so not only is one swayed to patience in suffering from respect to Christs Name but upon this formall consideration they yeeld themselves to it and do it as such So that still there is a reduplication in the act suitable to the end and motive proposed and as the person in the act hath another principle to act by another end proposed to himself and another motive perswading him to it so hath he a different uptaking of the act or object in the act not only as considered in it self as good but as considered in reference to such an end and as such he acts on it As for instance it is laudable and commendable to give to one that is in misery and more laudable to love one that is gracious and to supply his wants yet both these are not sufficient to make the act to be accounted gracious even though the love to them should be most intense and the beneficence large but there must be a concurrence of these four formerly mentioned to wit 1. An inward gracious principle acting otherwise one may be renewed and carry love to another that is gracious and yet if it proceed not from this principle it is not to be accounted sincere gracious love 2. There must be a spirituall single end in their loving of them and giving to them to wit the honouring of Christ in them and their good 3. A spirituall motive to wit the considering of them not only as in strait or as lovely in themselves but as gracious and beloved of Jesus Christ whose command calls for love to them And lastly this is done to them as such when the heart in it's affection closeth with them upon this account that they are beloved of Christ and as being themselves called of God to that dutie Thus Mat. 10. To give to a disciple is one thing but to give to him in the name of a Disciple is another that is to give him upon that account that he is such or as it is Mark 9.41 Because they belong to Christ the former may be often in many naturall men and hath no such promise this cannot be in any but a Believer who only may expect the promised reward This as is to be understood as 1 Cor. 8.7 where some men not only did eat that which was sacrificed but as such a thing and under that formall consideration that is with some conscience of the Idol as the words before carry it and this as maketh it quite another thing So is it to be understood here when we say the object is to be considered as such And in this reduplication we conceive that a main peece of singlenesse and sincerity doth lye when not only we do what is commanded or suffer for what is truth but when we do it as a thing commanded and suffer for it as for His names sake and in some respect it may take-in the two former last differences and so if any shall make the number fewer we shall not debate providing that under any name these be taken-in Hence thirdly We gather also That what ever act is so qualified as in the former is expressed it is a sincere gracious act in whatsoever degree it be so that it be an act of Patience Love Hatred c. proceeding from an inward renewed principle tending to a spirituall end swayed by a supernaturall motive and upon that account acting it cannot be but accounted an act of sincere Patience Love Hatred c. although as to the degree of it it be but like the grain of mustard seed For although the acts themselves even toward such objects may be distinguished from gracious acts yet they cannot be conceived to be so and so qualified in any degree but hoc ipso they must be conceived to be gracious because in so far they are agreeable to the Law and that not only in the matter but in the manner of them And this agreeablnesse to the Law being a proof that one is Sanctified without which no such act could be performed it may be also an evidence of Justification although it be not considered as a condition thereof which is accepted by the Covenant of Grace And although these acts be imperfect in respect of degree yet they cannot be denied to be sincere or perfect in respect of their kind Every act of the new nature in whatsoever degree being like it self and conform to the principle from which it proceedeth even as on the contrary the least motion of the old man is sinfull according to the root from which it flowes for these two cannot be
and there will still be many delightsome sins continued in which it may be they will know to be sins and yet carry no such hatred to them And though naturall men in their judgement may be convinced that sin as sin is hatefull and evil in it self yet it will not follow that they will actually hate it as such upon that consideration because there is no particular sin that from the Word may be gathered to be sin but a naturall mans judgement may be convinced that as such it is evill and yet oftentimes do they continue drunk with the love of many of them'r because men do not consider and hate ill simply as ill but as evil to them even as they desire not that which is good simply but that which they conceive good to them and experience daily will make this appear that the heart loveth not or hateth not things as they appear simply in themselves but as it conceives them to be in reference to its present condition Now considering sin as sin simply without reference to any other thing there is nothing upon that account can be conceived in it that can be hatefull to a naturall man who is dead in his sinfull condition It must be therefore for some other respect that he hates any particularl ill as these whom God afterward renews will find in their own experience Fifthly This also will follow that then there is a difference between the acts of saving Grace and the acts of common Grace beside any consideration of the degree thereof so that this difference may well be said to be in kind or ipso genere We need not be curious in the tearms of Physical or moral differences this must be a Physical and real difference as Grace is a Physical and real thing and doth not only differ from common gifts in respect of the Covenants accepting of such a degree and not of another but also in respect of concurring qualifications formerly mentioned for an act performed with these qualifications must either be of the same kind that an act is without them or it must differ from it because of these qualifications And if it differ because of these then is that difference real flowing from the kind of the act and not from the consideration of the degree alone and so not graduall only Lastly It will follow that one in the search and trial of the sincerity and savingnesse of his Grace is not only to consider it in the degree thereof either positive or comparative but may also look to the nature and kind thereof and cannot conclude the sincerity of it except they consider the qualifications formerly mentioned for that must be the only sure way to find out the sincerity of an act which our Lord Jesus proposeth as the ground of the commendation thereof but here we see that the grounds upon which He commends both their patience for Him their respect to Him and their hating of what was evil is not only at least because of any degree that is considered in these acts but because of their kind or qualifications wherewith they are qualified as it is not patience that is patience as it is a Grace because it suffers so much or suffers more for Truth than for any other cause considered upon the matter but because their suffering in a good cause was so qualified as is said we will see this same to be clear in all other instances as it is true saving Repentance not that which hath the deepest sorrow positively nor that which hath more sorrow for sin comparatively than pleasure in it but it is according as the principle and motive are from which the sorrow proceeds and by and according to which it acts otherwayes no question Iudas his sorrow might have been said to have been true Repentance which was certainly not only an intense grief but also comparatively it affected him more than any worldly losse could affect him or any pleasure or advantage which by his sin accreased to him as the story of the Gospel doth clear The like may be said of fear There is no positive or comparative degree can prove it to be saving this being certain that for degree some natural men may fear and tremble and that with anxietie so as the Lord may be more feared in this manner by them than any other thing else trial then must especially be by considering the principle whereby the person is acted in this fear the motive that swayes him to it and the account upon which he acteth on God in it whereby filial fear is differenced from servil and this can be by no consideration of the degree however considered but must be in respect of the qualifications of the act If it should be said That it 's single respect to God swaying one to sorrow for sin or fear more than any other motive doth so in that respect it may be said to consist in the degree Answ. 1. This supposeth the concurring of positive qualifications 2. It supposeth the concurring of the same qualifications mentioned 3. This placeth not the difference in the intensnesse of the act only but in the qualifications that have influence on it and so it doth confirm what we said to wit that more respect is to be had to the nature of the act and the qualification thereof in our trial than to the degree thereof Here it is to be adverted 1. That in all this discourse of the positive qualifications of sincerity they are still to be considered with respect to Christ and the Covenant of Grace so that singlenesse in the end taketh in the glorifying and worshipping of God in Christ and in the motive the consideration of Gods worth and love as considered in Him comes in as the words out of the apprehension of the mercy of God in Christ put in the definition of Repentance do import and in the reduplication it acts on Him considered as such that is it loves God fears him and believs in Him as considered in Christ and this hath an universal approbation of the way of the dispensation of Grace and that as proceeding from a principle of life communicate to them by Christ Iesus whereby they become not only obliged to God for it but obliged to Him in Christ Iesus And thus we may see that this single respect to God and His own goodnesse for Himself doth not shut out simply all respect to our own good for the considering of Him in Christ cannot but include that but it derives all our good from that Fountain and by that Channel Christ and subordinateth all the thoughts thereof to the praise of Gods Grace in Him And this is to be remembered throughout because this doth fully difference true Gospel-sincerity from the moral flashes of love fear faith c. which by some legal work may proceed from natural men who yet can never act any thing for kind the same with these qualifications because the considering of God
Turks love their Mahomet Baal's Prophets their Baal even beyond their own lives Now may not one love God and Christ as one may love Mahomet or their Idols This Argument is also made use of by the forcited Author to prove that a natural man may love Christ really for kind pag. 236 237. And will not this â—ame hold in respect of the degree also Considering that there is as good ground and more even in a humane respect for Historical faith to believe the truth of the being and worth of God and Jesus Christ and as much proof and experience of the advantages and benefits that come from him as there are for any to be assured of the being and worth of Mahomet Iupiter Apollo c. Now suppose one that formerly loved Mahomet or Iupiter above all should by the force of Historical faith or some extraordinary deliverance be brought to account of and love the only true God as he did formerly love Mahomet or his Idols could that be accounted to be sincere love because the object were changed Supposing still no change to be in the man nor intrinsickly in the act it self in respect of its kind and yet upon the supposition foresaid this act would not be defective in respect of the comparative degree supposing him to love God now as formerly he did his Idol It must therefore be in kind And may not such acts as have proceeded from Nebuchadnezar and other hypocrites upon special and singular appearances of God be accounted such wherein there was some kind of reality as to their actual esteeming of God above all yet still being without sinceritie as the zeal of the Iews was because God was not esteemed of according to knowledge that is as in Christ Jesus in which respect He hath manifested Himself in His Word and without which there can be no degree of love acceptable to Him Fourthly Might not one have loved Christ above all while He was upon earth from the convictions of the worth that was evidently seen in Him and from particular favours received from Him suppose of health freedom from the rage of the devil c. as one man may love another especially His benefactor above all things so that He may become his Idol Now suppose it had been so which was not impossible that men had known and loved Christ thus after the flesh as the Apostle speaketh 2 Corinth 5.17 could that have proven that love to be sincere And yet the fault is not in respect of that degree Again we may instance it in faith for that one may trust Christ in some respect above all is clear by the many examples of the faith of miracles and that both active and passive yet is it also clear that saving faith is of another nature and hath other qualifications concurring in it's acting as such the first acteth on Him as powerfull to bring forth such an act and in respect of some particular manifestation of His Will for the bringing forth thereof the other considereth Him as a Saviour offered to us by Gods faithfulnesse in the Word and for that end to wit Salvation and upon that account to wit as offered and as such it receiveth Him and resteth on Him being moved thereunto by its giving credit to the faithfulnesse of God in respect of His Covenant and offer of speciall Grace So to be willing to have Christ is a main act of Faith and that one in nature may in some respect be willing to have Christ and Heaven above all cannot be denied especially by this Author Neither can it be said that this respect to God and Christ is inferiour to their love to earthly blessings which they prefer to Him as is insinuated pag. 237. for certainly they may esteem Him beyond temporal blessings therefore they will suffer the losse of these and their life it self upon this presumptuous ground of gaining Him by the abandoning of these yet cannot that be accounted sincere willing because they will Him not as such and according to the tearms of His Covenant Further it may be instanced in fear repentance love to the brethren c. as was formerly hinted wherein we will find that natural men may come to this comparative degree in respect of the external object to wit to fear God more than to fear men or any other thing to sorrow for sin in such a degree that it may prevail over delight in it and love to it wherein the comparative degree that constituteth the sincerity thereof is instanced pag. 231 232. and they may love the brethren so as to relive clothe visite them c. and for this end to part with their own case and estate which is the degree that is only marked as wanting to such as loved the Saints but yet could not part with temporal things for them pag. 239. and upon this ground it is we conceive that pag. 232. this necessary advertisement is given That these graces which are expressed by the passion as fear love joy c. are not so certainly to be tried by the passion that is in them as by the will that is contained in them or supposed to them which must either be to shew that somtimes the vehemency of the passion may seem more towards one object suppose in fear of men or love to creatures when yet the will rationally feareth and loveth God more or it is added to shew that somthing must be respected in the trial beside the degree simplie so that this degree is not to be accounted the alone mark of trial otherwise this advertisement were needlesse And what is spoken of the will its acting rationally in its act as contradistinguished from the passion or act of the sensitive part must infer some concurring qualifications to be necessary in the act of the will which cannot be in the sensitive part which doth necessarily infer a racite acknowledging of the necessity of observing somthing in the nature of the act beside this degree alone for the evidencing of the sincerity thereof On the other side may not habits for a time be without acts at least without acts prevalent in respect of this degree Now then what shall be judged of such acts suppose of love fear faith c. which for a time are prevailed over and the heart is led captive by the opposits They cannot be denied to be sincere acts of Grace nor can it be said that there are none such at all for in that one place Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man which yet prevail not as to the effect but the heart is led captive over them so that what he would that he doth not and he is led captive to the law of sin over the law of his mind yet even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace and therefore doth comfort himself in them and doth oppose them to the law of sin in
The renewed man as such is swayed by spiritual motives in these things that are but naturally and morally good and under a spiritual consideration He acteth on them to wit as they are commanded of God tend to His honour and are usefull to help one in the worshipping of Him and so forth and thus He may be acted even in Eating and Drinking and things that are spiritually good in themselves as the loving of God studying of holinesse c. He acteth in them as such that is he loveth God because He is an infinit spiritual good in Himself and because he hopeth to be made blessed and happy in Him thus to love God and desire union and communion with Him that we may not simplie be happy but happy and blessed in the enjoying of Him and in being made conform to Him is no carnal sinful or mercenary love because this the Lord Himself doth warrand and it supposeth a spiritual principle withdrawing one from common satisfactions and delights and it loveth God as God because thus God is considered as the chief good sufficiently and only able to make happy in Himself and therefore He is desired because no other thing is accounted sufficient or meet for happinesse but he And so love to God for himself and love to Him because we expect to be happy in Him or have already gotten spiritual good such as Regeneration Sanctification Repentance c. from Him are no way inconsistent together and therefore when we speak of loving God for Himself it is not to exclude all respect to our selves and our own good in Him but it excludeth all carnal respect to our selves or respect to our selves as carnal and delighted with things that are such and to shew that the good which we expect from God and for which we love Him is a spiritual and heavenly good having the enjoying of Himself joyned with it which doth commend all other good to us so that it is respect to God and our enjoying of Him that doth make these things lovely And so we love God because He is good and because He heareth our Prayers and because He furnisheth us with what is needful and so forth not because any fleshly lust is pleased or temporal end is gained but because He confirmeth our faith or spiritual joy in Him which many that have the same things which we have obtained from Him and are also carnally chearful in the use of them yet are not joyful upon this account but are delighted in the things themselves or what pleaseth their natures in them but not in God Himself and so in other things Before we close it will be of concernment for the understanding of all this Question to take up rightly the true difference between a moral specifick difference which is acknowledged and a physical difference which is denied This physical difference doth flow from some positive qualifications concurring in the act it self which are not in another act that hath other or contrary qualifications in the place of these again a moral difference as it 's expressed doth not consider the act with respect to any positive qualifications in it self but in respect of some extrinsick consideration as a pound of gold and an ounce of gold are of the same kind in respect of their qualifications physically yet suppose one had hired a servant for a pound or had conditioned so much for the rent of some lands by a subscribed Contract and Covenant in this respect the pound would differ from the ounce morally because the pound by vertue of such Covenants would become the servants hire and the landlords rent which the ounce would not be This is a moral difference and floweth from the bargane wherein it was conditioned that so much and no lesse should be accounted so so saith the forenamed learned Author that this moral difference of Grace doth flow from the consideration of the Covenant whereby only it can be determined what is saving Grace according to the tennor thereof whereby Justification or Salvation are bestowed upon any act pag. 205. And therefore Grace that is thus comparatively prevalent in degree is to be accounted true saving Grace because by the Covenant of Grace that is called for and only accepted as the condition thereof pag. 226. where also he doth say That the sinceritie of Grace doth lye in the degree not formally but materially only because the form of these gracious acts consisteth in their being the condition on which Salvation is promised Where 1. To forbear the Authors esteeming of all Graces equally and gracious acts indifferently to be the condition of the Covenant which yet necessarily this opinion doth presuppose and so is the more to be adverted unto There are two things to be observed wherein the mistake lyeth here 1. That it accounteth nothing to be saving or an evidence of what is saving but what is called for or accepted by the Covenant as the condition thereof whereas any thing that consequently will prove one to be renewed will also prove him to be justified although it be not that to which his Justification is covenanted but is something that doth necessarily presuppose it and follow after in a justified person and can be in no other else for if an act so and so qualified will prove one to have the habits of Grace without which he could not produce it Then must they prove him to be renewed and so to be justified because these acts are holy acts and fruits of the Spirit as they are called Gal. 5. and motions of the Inner-man Rom. 7. and fruits of a good tree and therefore must prove that the tree is good 2. There is a mistake in this that it supponeth the Covenant not to accept of Graces whether as the condition or otherwise suppose of love faith c. but at such a comparative degree only and not simply to accept of them as sincere although not as fully perfect As suppose one by covenant had farmed some portion of land that doth for the time bear nothing but brambles upon this condition that he should have returned to him so many wine grapes bigger than the brambles that grow thereon in this respect one that really gave grapes could not expect to have these accepted as being the covenanted fruit of the vineyard or the rent of his lease if they were not bigger than the brambles which formerly did or doth continue to grow therein whereas the tennor of the Covenant in the condition that it proponeth and in its acceptation of Grace to speak so doth ever propose and accept these Graces simply considered as such that is it accepteth of Faith and the Believer is to be accounted a Believer and in Covenant not only because of the degree of his Faith in Christ but because he considering Him as the Saviour of sinners and as sent of God for that end is drawn out of respect to the faithfulnesse of God in His Word to receive Christ as He
follow Christs advice and there is no sinner that heareth this Gospel but may think himself sufficiently warranted to close this bargain with Christ if heartily he submit to the terms thereof But of these no more for the time The fourth thing in the Body of the Epistle is our Lords pressing of this His counsell which is done two wayes vers 19 20. as many as I love I rebuke and chasten saith he be zealous therefore and repent The first part of the verse hath the Argument in it The second part is a conclusion drawn from it The Argument is whom I love I rebuke and chasten that is it is not my way to reprove with words or chasten with rods these whom I carry no respect unto but I use this way to them whom I love as I love my visible Church which is confirmed from Prov. 3.12 and therefore seing I take this way with you and do not give up with you my counsell ought to be the better received where it would be observed that it is still the same persons whom at first He chargeth The conclusion drawn from this hath two parts The first is be zealous that is mind to exercise Religion more seriously in opposition to their former formality and luke-warmnesse and that in the performing of the duties thereof zeal to the glory of God may be lively and predominant This we conceive doth not presse new duties but a more spiritual end motive manner and edge in the doing of them for many duties may be done without zeal to God though where this is not they are never acceptable The second part of the direction is and repent which calleth them kindly to be affected with their hypocriticall condition And these two are inferred by the word Therefore from the former ground that expresseth Gods love to them The second way he presseth it vers 20. is by a most instant and importunate pursuing of His offer with a protestation of His being there and of His making the same This is done four wayes First by shewing His work and posture I stand at the door and knock Hearts naturally are as Castles shut and guarded by the devil against Christ when Hâ— cometh with His Ordinances He doth thereby as it were lay a siege at them and by His Word knock at the doors thereof to gain their consent and the more pungently He presseth by His Ordinances He is said to knock the more and in this respect Song 5.2 His voice is said to knock at the Believers door in their sleepy condition Here these two things are imported 1. Christs continuing to deal with His Church and to wait upon her in His Ordinances notwithstanding of her many former refusals Thus He is said to stand at the door whereby is holden forth their ingratitude to Him in keeping of Him out and His patience that still waiteth on 2. In this by the other word is imported His growing more instant in His dealing with them therefore He is said to knock And indeed if the former sharp threatning and charge and the sweet and free offer be considered it may well be said that now His knocks are doubled The second way He presseth in this verse is by making His offer particular as it were bringing it to every mans door if any man hear my voice and open the door c. Wherein 1. He expresseth what He would have 2. From whom What He would have is in two expressions the one is if any man hear my voice that is its hearkning to His voice which He requireth as Psal. 95.7 for the want of which He complaineth Psal. 81.13 And in these expressions often the terms of the Covenant of Grace are expressed as Isai. 55.2 3. and is upon the matter that same with buying formerly mentioned as in that place of Isaiah is clear And it setteth forth Faiths consenting to hear and hearken to and accept of Gods offer of Grace in the Covenant as refusing to hear holdeth forth mens rejecting of the same The other word is and open the door it is the same thing for substance with the former Thus also Faiths closing with the Covenant of Grace is often expressed as Psal. 81.10 Act. 16.14 because by Faith the heart that was formerly shut against Christ is made open to Him and He hath way made for Him to enter into the same as is clear from Song 5.2 Psal. 24.7.9 and Act. 16.14 where the Lords opening the heart of Lydia is expresly expounded to be her giving heed to these things which Paul spoke that is her receiving of the same by Faith This then is the duty called-for and the terms upon which the offer is made to wit Faiths yeelding to receive and admit Christ for the end for which He is proposed Secondly The person called to this is expressed thus if any man c. which putteth it so to every hearer as if it went round to every particular person if thou and thou or thou c. and this manner of expression doth obviate any objection which might rise such as what if the most part reject be it so saith He if any man open it shall be well with him or if it should be objected I am a sinner miserable a hypocrite of long standing that hath often rejected the Gospel c. This if any man will open c. answereth all these at once because where the Lord saith any man without exception who is he that can limit the same where a person of whatsoever condition or qualification is found that will accept of the offer according to the terms proposed and so this any is a particular application of the former advice yet such a particular application as reacheth every one of whatsoever condition they be The third way how it is pressed here is by subjoyning a most comfortable promise unto any man so understood as it is said to wit if any man will open I will come in to him that sheweth an union which shall be betwixt Christ and him I will sup with him this sheweth a friendly familiar way of communion that Christ shall entertain with him as it is Song 5.1 I am come into my Garden I have eaten my honey with my hony comb I have gathered my myrhe c. Christ is a most heartsome guest where He is entertained It is added and he shall sup with me this is the fruit and effect of the former two and expresseth the sweet satisfaction that the sinner who openeth to Christ shall have by union and commuinon with Him as in that same place of the Song 5.1 when He cometh to feed Himself upon His own spices His own myrhe and His own wine and what He brings with Him then hath He a large allowance to His friends as in the next words eat O friends drink yea drink abundantly O beloved O so satisfying a life as it is to have Christ dwelling in the heart and thus to be feasted with the comforts of
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 enemines 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. Some-thing 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 reall 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 6. 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 lest 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 shifteth challenges what are the deceits wherwith 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 â—et 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 â—â—ll 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 veâ—emencie 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 and He standeth and knocketh which
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 Mediator 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 â—s it is contained in the Word and the Preaching thereof is â—oâ—â— only 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 then according to the offer he becometh interested in this 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 â—olden 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 consisteth and this is the end why this counsel is proposed that by receiving of this offered righteosnesse 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 Bâ—ying and such like All which do import a mutuall dosing 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 ordinarily a condition hath that is proposed in making of a mutual bargain sometimes also it is set forth under legall expressions as to lybell an 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 slow 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 be 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 1. 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 nakednenesse and therefore the righteousnesse of the Saints must be a 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 2. 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 in 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 â—e 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 our selves 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 favorable 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 debaushed 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 â—â—ed 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 3. 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 â—ndeed 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 sine 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 and 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 â—sed 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 perswaâ—ed 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 professed 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 Epithers 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 fit 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 1. 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 Iustifying c. are borrowed as hath been said 2. 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 so in the second 3. 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 and 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 4. 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 in 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 Wife for if she fail in the essentials of the covenant she may be diâ—orced or an adopted Son cannot plead actuall possession of the inheritance though â—e 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 whâ—â— 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 Soâ— their performing of conjugall and filiall duties to the Husband or Parent may be called conditions of Marriage and adoption yet if 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 Ioh. 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 seperated from Justification 2. We say if we look to such priviledges of the Covenant of Grace as presuppose something beside being in Covenant to anteced as for example entering into life admission unto Glory and the like in that respect works and holinesse may be called the condition of Salvation because that is not actually attained without these even as a Wifes dutifulnesse may be called the condition of her obtaining her Dowry yet neither is this properly a condition of Marriage nor the other of Covenanting with God but if we look to the priviledges which follow the Covenant immediately and do agree to a Covenanter as such as to be justified adopted c. in that respect not works but Faith is to be called the condition of the Covenant and of Justification because by Faith they are enstated into that Covenant and so in these priviledges that agree to a Covenanter as such Hence 3. We may see that when we speak of the Covenant of Grace and its condition it is not to be compared with every covenant amongst men indifferently as suppose to that agreement 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 prâ—â—ede 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-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 meritoâ—ious 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 noâ— 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 sâ—ill 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 somuch down or that for gold ure 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 mâ—jus minâ—s 〈◊〉 variant speciem for paying of one bushell for an hundred chalders still saith 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 sort of works to an other but the righteousnesse of Christ or to be found in Him to all kind of works whatsoever 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 of an offered pardon doth go before ouâ— having actuall riâ—ht to the following priviledges or a womans consent 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 presuppose 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 mutuall 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 entiâ—eth 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 resâ—eth on him which must be judicially understood as oâ—â— resteth on a relevant defence and therefore pleadeth it as it is said Rom. 2. that the Iews rested on the Law which was to expect Justification by it and so to rest on the righteousnesse thereof in which sense we now 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 submiting 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 these charges by presenting that as his defence and by the letter of the Law of Faith which saith He that believeth shall not come into condâ—mnation but hath passed from death to life he is absolved and this is Justification even as he was formerly condemned by the Law of Works Here the only meritorious cause of the absolution and the righteousnesse upon which the sentence passeth is the Cautioners payment yet so as it is Judicially pleaded in which respect we say that Faith is instrumentall And though this pleading of it be necessary and the Law absolveth not but when the ground iâ— instructed yet this pleading or instructing is not the persons righteousnesse properly or the ground of his absolution but that which is pleaded and instructed to wit the Cautioners payment which being according to Law instructed is the ground of absolving the debtor from the charge this is plain even in the dealing of humane Courts And the tennor of the way of Justification being holden forth in the Word with respect to a judiciall procedour in humane Courts as is said it can no other way be more satisfyingly cleared To insist a little more then there is a twofold peculiarity attributed to Faith beside what is given to works and any other Grace 1. That it is the condition of the Covenant properly 2. That it hath an instrumentall causality peculiar to it in our Justification By the first is meaned that believing in Christ and receiving of Him is that which enstates one into the Covenant and giveth him right to what is promised and doth in our having right to Gods promises supplie that room which conditions do in mens mutuall bargains wherein when one promiseth somewhat on such a condition the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it and so a condition is that upon which the title to the great promise to wit Gods being our God doth depend And Faith getteth this name in respect of the place God hath put it into in His Covenant and so it floweth from His extrinsick ordination By the second to wit that it is called an instrumentall cause the intrinsick manner of its acting is respected for though it be from the Spirit with other Graces and they be not separated yet hath it a peculiar aptitude to look to Christ receive Him apprehend and â—at Him take hold of and rest on Him c. which no other grace hath For it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man for though there be many members of one body yet all act not in the same manner the hand acteth one way and the ear another c. So it is in the Inner-man there are many Graces which are members thereof yet have they their peculiar way of acting whereof these mentioned are attributed to Faith for which often it is called the eye the hand and the door of the renewed soul because by it Christ is apprehended received and admitted thereunto We conceive this instrumentality is justly attributed to Faith because seing there must be an application of the righteousnesse of Christ and seing Faith doth concur or is made use of as a mids for receiving of Him which is the way by which His Righteousnesse is applied why may it not be called instrumentall in our Justification as it is instrumental in receiving of and resting on His Righteousnesse by which and for which we are justified And thus Faith is not our receiving but the mean by which we receive as the eye is not our seeing nor the hand our gripping of any thing but the organs or means whereby we see and grip Neither doth this give any thing to Faith that derogateth from Christ for it leaveth the praise and vertue to Him but doth infer only an exercising of Faith for attaining of that benefit to wit Iustification Justification it self being an apotelesma to say so or effect both of Christs purchase Gods Grace and our believing and doth flow from them all respectively and doth presuppose the same The dispute about active and passive instruments is needlesse here seing the meaning is clear that for attaining of Justification by Christs Righteousnesse Faith doth peculiarly concur in the apprehending thereof and resting thereon otherwise than other Graces can be said to do And this cannot be denied if we consider 1. That to be justified by Christ and by Faith or by the righteousnesse of Christ and the righteousnesse of Faith are still one in Scripture even then when that concurrence which is allowed to Faith is denied to all other things which saith that Faith concurreth peculiarly and that so as Christ is rested on by it when it justifieth or that it justifieth by obtaining Justification through Him 2. If this be truth that the righteousnesse of Christ is the thing immediatly presented before Gods Justice upon which we are absolved as is said and also if it cannot be denied that Faith hath a peculiar aptitude to act on Christs Righteousnesse and present the same Then it must be granted first that Faith must have a peculiar way of concurring to the attaining of Justification And secondly that this may well be called an instrumental causality in reference to that end otherwise there is no use nor exercise of this its peculiar aptitude which is still acknowledged And if it please better to say that Faith justifieth or concurreth in Justification in respect of its peculiar aptitude to act on Christ and to receive Him than to say it concurreth instrumentally we shall not contend providing it be the same upon the mater with the ordinary doctrine concerning this instrumentality of Faith which we may illustrate and confirm by these considerations and similitudes 1. It is granted that the Word is the external instrument of Justification and that must be because it doth offer the same upon condition of believing or holdeth forth a righteousness by which we may be justified So Faith must be the internal instrument because it receiveth the same that is offered by the Word and receiving is no lesse necessary to Justification than offering and seing that receiving and offering relate so to each other and both to the end there is reason to attribute the same kind of causality to the one that is given to the other respectively 2. We are said to be justified by Faith in Christ as the people were healed by looking to the brazen serpent which was to typifie this Ioh. 3. vers 14. Now they by the vertue of the serpent considering it typically
and with respect to the appointment did receive health yet so as that health was attained by looking thereto 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 it s 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 3. 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 Christs 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 some worse 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 without 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 Righteousnesse 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 4. See it in miraculous Faith as it concurreth for attaining of a particular benefit so doth saving 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 5. 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 subscribing 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 and 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 so ipso 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 Ioh. 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 nor 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 Covenant 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 being 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 of 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 non-admission or not entry or an imperfect admission but as it supponeth the person to be entered and to continue so It must therefore be so in Justification 3. If a Believer so 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 presenteth 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 shalt 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 sufficient 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 Because it obscureth 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 saith on this wayes the man that doth those 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 opinion 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 itself as it is our work hath 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 our selves 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 Works as the righteousnesse 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 Iews c. So it is also in 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 Evangelick 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 Barr for sin the one way Christ is represented and the other way the mans believing and obedience If it be faid 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 terms 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 seing 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 2. 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 3. 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 4. 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 foresaid accepted by the same without which Christ had never been our legall-righteousnesse and the dividing of these two righteousnesses doth suppone that there may be a legall-righteousnesse in Christ to such as may actually never partake thereof 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 Christ 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 holdeth 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 righteousness which the Law holdeth forth and accepteth of it self or our Evangelick-righteousnesse that is the righteousnesse which the Gospel holdeth forth and which by it is accepted But he is not the first Ergo he must be the second And so Faith properly taken cannot be our Evangelick-righteousnesse seing Christ and Faith properly taken without relation to Him cannot both be so accounted Again if Faith properly taken and that largely be our Gospel-righteousnesse upon which we are justified Then it is either Faith including that respect to Christ or not But neither of these can be for if it respect and include Christ then it is what we say Faith with its object and not Faith properly and so not Faith in that same causality with works which is asserted if it respect not nor include Christ Then is there a righteousnesse and ground of Justification wherein Christ is not comprehended which will-sound no way like a Gospel-righteousnesse If it be said that he hath procured Faith in that large sense to be accepted Ans. 1. That maketh a new Covenant of Works as is said 2. That is not to make Christ to be our immediate righteousnesse but only to have procured that such works should be accepted and the former Covenant mitigated but not in its nature changed And so 3. It homologateth Popish Doctrine which we hope is far from being intended by the maintainers of this opinion 4. That overturneth the imputation of Christs Righteousnesse â—s our immediate righteousnesse which is enough to make it to be shuned for if we lippen to such graces and duties as abstracted from Christ and without resting on Him that is not to be found in him but in them for these two are opposed Philip. 3.9 and so they are a righteousnesse that will never quiet the conscience and which the Gospel will never own as an Evangelick-righteousnesse rest on it who will If it be said Cannot Faith then properly taken be in any respect counted a condition or ground of right For Answ. In sum we say 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse or is impured to us for our Justification and so Faith it self properly cannot be our righteousnesse 2. We say that when Faith is called the condition of the Covenant or our righteousnesse it doth not imply that it is properly imputed but it sheweth to whom and upon what terms Christs Righteousnesse is imputed or how a sinner may have accesse to be justified by it 3. We say that Faith when it is called the condition is ever to be taken strictly that is as it receiveth Christ and by that manner of acting is differenced from all other graces and works And so 4. We say that it cannot be conceived under this consideration but as looking to Christs Righteousnesse as the object thereof even as we cannot conceive a consent which constituteth a Marriage without respect unto the party consented unto and his offer or declaration of his will preceding without which no consent could be constitutive of Marriage or be a ground of claim to any of the goods or priviledges of such a person or as we cannot conceive looking to the brazen Serpent as the condition upon or mean by which health was gotten but with respect to the object thereof to wit the Serpent and the ground and warrand preceding to wit Gods appointment without which a look considered simply in it self is not so to be esteemed If it be yet urged further here that if Faith properly taken be the condition of the Covenant of Grace and hath in that succeeded in the room that Works had in the Covenant of Works Then Faith must be our Evangelick-righteousnesse because Works then were our legal-righteousnesse and that upon which our right to life did stand But the former is truth He that said do and live faith now believe and be saved Ergo c. Ans. 1. This will say nothing for Faith largely taken as comprehending Works but at the most for Faith strictly taken as contradistinguished from them and so there will not be that same kind of causality in both but the contrary 2. In this condition Faith is never to be taken without implying the object Christ or without respect to its proper aptitude for receiving of Him and so believe and thou shalt be saved implyeth still this receive Christ and rest on His Righteousnesse or submit to Christs Righteousness and accept of Him for that end that He may be righteousnesse to thee and thou shalt be saved it is impossible to conceive it otherwise at least rightly Now when upon believing Justification doth follow and the person is declared just it cannot be said that the act of believing properly is imputed and that upon that account he is declared just it is rather Christs Righteousnesse believed on that is imputed to him and upon that account he is declared just which is the very terms of the Covenant of Redemption whereby the sinners sins are imputed to Christ whereupon He as Cautioner is sentenced and made sin that His Righteousnesse may be imputed to us and so we upon that account made righteous and that in him and not in our selves as it is 2 Cor. 5.21 which implieth that even our Evangelick-righteousnesse whereby we are absolved is in Him and not in our selves as the sin for which He was sentenced was in us and not in Him 3. There is this difference betwixt the two Covenants as was said The one is a servile Covenant to say so and must have what is engaged to in it performed before one have right to what is promised and so works were in the Covenant of Works the condition upon which life was to be expected and without the actuall performing of which there could have been no pleading for it but this to wit the Covenant of Grace is a conjugall Covenant therefore is not the condition thereof in all things to be squared by that Beside works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works but to say of Faith as taken in itself and without respect to Christ that it were so the condition now would be absurd Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with Faith If it be further said may not Faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners and is imputed to him Answ. 1. This confirmeth what we say for if Faith be the condition upon which Christ becometh our Righteousnesse Then it is Christ who is our Righteousnesse and not Faith strictly and properly taken much lesse largely as comprehending all other Graces for if it were
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 forsaketh which is upon the matter all one with Repentance shall find mercy 3. 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. Raâ—el 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 Iezebel 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 confession 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-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 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-seat 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 Ioh. 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 pardoing of a sinner is no more from Eternity than his creating or glorifying men yea in the same decree he hath pâ—â—posed 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 2. We say that Repentance doth not contur for the obtaining of the pardon of sin as any materiall cause disposing the soul for the receiving of a gracious quality for the expelling of sin or as being a pre-requisit matter to Gods working thereof in the soul. This we reject as absurd upon the grounds foresaid for though we acknowledge the soul of man yea the whole man to be the object whom God doth pardon yet pardon being a judiciall act of His Grace it can admit of no material cause 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 4. 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 recompence 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 5. 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 ex opere operato 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 penitents 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 1. Albeit Repentance be necessary yet it is not necessary as any pre-requisite 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 I 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 Categori◠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 Categoriá qualitatis they are not from us but do proceed from the grace of God alone sweetly and powerfully determining the will in the bringing forth of them 2. 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 sensiblnesse 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 forgivnesse 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 divina sed non 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 assered 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 God Grace alone for if Grace had not ordered the
connexion between Repentance and Remission upon grounds laid down by it self no sinners could have expected pardon not would their sins have been remissible even upon supposition of their Repentance more than if there had not been Repentance if such a supposition may be made 3. We say that Repentance doth not concur for the obtaining of remission of sins as it is a piece of our own new obedience and of the condition of the Covenant of Grace and so now to be imputed to us with Faith and the other Graces for Righteousnesse in stead of the perfect holinesse which was the condition of the Covenant of Works as if now God in the pardoning of penitent sinners their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him but the very acts themselves of Faith Repentance c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly which Covenant being now broken and man made unable by sin to perform the condition thereof this opinion supponeth Christs satisfaction to have procured which yet Socinians deny as any procuring cause of a new Covenant upon these terms that sinners who are short of perfect Holinesse and yet do believe and repent of their sins should be accepted and these acts of Believing Repentance c should be accounted to them by vertue of that Covenant as if their obedience had been perfect This way is not sufferable because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification and continueth the Covenant to be in substance a Covenant of Works for its form although it place no condignity of merite in these works yet by this it is still some work of outs that is the ground of our defence before Gods Justice and so cannot be admitted for even Faith it self in this case cometh not in to be considered but as it uniteth with its object to wit Christ Jesus in the promise as hath been said These wayes which are more grosse being disowned so that there is neither ground to charge us with Popery nor Arminianisâ—us for our asserting the necessity of Repentance we come now to show positively in what respect it is necessary 1. We say Repentance is necessary not only by necessity of precept but also of mids necessitate praecepti medii that is not only as a duty laid on by God but as a mean appointed by Him for attaining that end to wit remission of sins in which respect a penitent or repenting sinner may be said to be using the means how pardon is attained and to be in the way of obtaining it which cannot be said of a sinner that repenteth not For although Repentance as absolutely considered in it self doth not make a penitent any nearer unto remission yet it being considered in respect of Gods contrivance and of the order which He hath laid down and the promise which He hath subjoyned to it it may well be called a way and mean for attaining to pardon 2. Beside this there is a kind of congruity and suitablnesse in this order which God hath laid down by subjoyning the promise of pardon to it thus it is more suitable that a penitent sinner should have pardon than an impenitent because he is a more congruous object to speak so for grace to shew it self gracious upon than if there were a continuing in security Neither hath this congruity any causality or merit in it but only doth shew Gods wise contrivance in appointing a mids suitable to His end which is the glorifying of His Grace and the making of Himself to be precious to the sinner 3. Repentance concurreth in the obtaining of pardon by qualifying the sinner in reference to the promise wherein pardon is proposed which is not to be understood as if this qualification were a thing previous to a saving work of Gods Grace or as if it did dispose the subject for receiving of any inherent quality Or lastly as if there were any merit in it to commend the person so qualified unto God for the attaining of pardon these things we have already rejected But it may be said to qualifie a person in these two respects 1. That it putteth one within the reach of the promise which speaketh pardon to none but to such who are so qualified and thus it qualifieth the person meerly with respect to the promise and the qualification contained it â— and so a true penitent sinner may be said to be qualified for remission and may take hold of the promises that make offer of the same which no other not so qualified can do because the promises are peculiarly holden forth to such who are so qualified 2. It qualifieth the sinner in reference to the promise as it doth dispose him to accept the offered salvation freely and to rest upon Christ alone for that end Thus it qualifieth for obtaining of pardon as felt poverty qualifieth a proud begger to receive willingly an offered almes and to be thankfull for it neither is the almes the lesse free that it requireth one sensible of poverty to receive it but it is rather the more free and acknowledged to be so when it is conferred even so it is here There is one thing more questioned even among Orthodox Divines that is if Repentance may be acounted a condition of the Covenant with Faith and if in that respect it be necessary and do concur for the obtaining of Pardon For answer That we may not disgresse long in this we shall lay down some assertions after we have premitted this distinction A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised in this sense there may be many conditions 2. It may be taken more strictly and properly for that upon which the closing of the Covenant dependeth and that which as such cannot be considered but as implying the closing thereof 3. A condition may be taken as it looketh to some consequent following the close and is virtually implied therein As for instance in Marriage there are several things necessary as the hearing of the proposall the believing historically the truth of the thing heard an esteem of it and a desire to have it with a loathnesse to offend the party proposing it These are supposed to be requisit and necessary in one that is called to Marrie that she should forget her kindred and her fathers house and cleave to the husband and so forth Yet none of these resolutions or qualifications are properly the condition of the Marriage-covenant but the parties consent to accept the offered match upon the terms proposed The actuall and positive solemn declaration whereof in the approven way is that which formally closeth the match and entitleth the party so accepting to the husband which none of these former qualifications did't after which there followeth the performance of Marriage-duties the obligation
whereof was contained in the Marriage-contract Yet cannot they be accounted properly the condition of the Marriage-covenant because the performing of them doth pre-suppose the Marriage just so is it here there are some things that in a large sense are pre-requisit to the clossing of the Covenant or at least do go alongst with it as conviction of sin Repentance historical faith desire of peace and union with God c. something to wit Faith doth actually close therewith some things follow thereon as duties to be performed by one in Covenant as the duties of holiness and bringing forth the fruits of it c. Now to come to our assertions the first of them is this If we take a condition largely Repentance may be called a condition of the Covenant as sensible poverty may be called a condition upon which almes is given or as the forsaking of the fathers house and cleaving to the husband may be called the condition of the Marriage as conviction may be called a condition of the Covenant because it is supposed Yet secondly we assert That if we take a condition strictly and properly Repentance cannot be called the condition of the Covenant but Faith only in that proper strict sense because 1. In the opposition of the two Covenants of Works and Grace Faith is put in opposition to Works and Repentance is not so formally opposed Rom. 10. vers 5 6 c. And Faith in that place is to be understood properly as distinguished from other Graces of Repentance Love c. because it is that Faith which doth peculiarly justifie in opposition to Works and as contradistinguished from them 2. Because that which is the condition of the Covenant of Grace and doth succeed to the condition of the Covenant of Works must be something laying hold on an externall object without a man to wit Christs Righteousnesse for the performing of the condition must be the ground of our expecting the thing promised which only Christs Righteousnesse laid hold on can be reckoned to be But Repentance cannot act thus upon Christs Righteousnesse by taking hold of it without a mans self but it acteth upon an object within himself to wit upon his own sins in turning from them to God which yet it doth but imperfectly and so cannot be opposed in reckoning with God in place of the condition of the Covenant of Works Therefore Repentance cannot be properly the condition of the Covenant of Grace nor yet any thing that is meerly inherent in us and doth not so act upon Christ whereof more was said formerly If it be said that Faith is an inherent Grace no lesse than Repentance The answer is easie to wit That Faith is not considered meerly as an inherent Grace when it is called the condition of the Covenant but as it uniteth to Christ and closeth with Him offered in the Gospel even as in a Marriage consent willingnesse and contentednesse to Marrie such a man although it be an act of the will yet as it is an act of the will it is not considered as the condition of the Marriage-knot but as it relateth to a proposed match and is the accepting thereof And hence though love respect to the party and other things be necessary to Marriage and in a large sense may be called conditions thereof yet are they not properly the condition which constituteth a person married to another because they act not so as to receive and close with the proposed offer 3. Repentance is not that which formally constituteth one a Covenanter because one is not a Covenanter as he is a penitent but as he is a Believer for the immediat satisfying ground of ones claim to the Covenant is because by Faith he hath received the offer and therefore as such he hath right to the Covenant it will not so follow from Repentance to wit upon this formal consideration he exerciseth Repentance therefore upon that formal consideration he is a Covenanter It is true it is an evidence of the former because a penitent is a Covenanter but his being a penitent is not the ratio formalis of his being a Covenanter only it supponeth him to have by Faith closed with the Covenant For we may consider repenting as abstracted from formal closing and covenanting although we cannot separate the one from the other but we cannot consider believing as acting on its object but we must consider it as closing with the Covenant Therefore Repentance cannot properly be the condition of the Covenant as Faith is 4. That which is properly the condition doth of it self upon its fulfilling give one a title to the things promised and doth become the ground of a right unto them it was so upon supposition of fulfilling the Covenant of Works and it is so in all Covenants But Repentance cannot do so Therefore c. If it be said although Repentance cannot so do it alone yet Faith and it may do so together And seing by this opinion Faith is admitted with Repentance joyntly to be the condition of the Covenant That argument cannot hold because it is not said that Repentance is the only condition Answ. The argument doth shut out Repentance from being accounted any part of the proper condition thus If Repentance cannot joyntly with believing in Christ be put in as a piece of our righteousnesse before Gods Throne Then it can be no part of the proper condition because the performing of the proper condition hath a ground in all Covenants to plead for the performance of what is promised and the absolving of the party fulfilling the same upon that account But the former cannot be said of Repentance for our Repentance can no way be alledged before Gods Justice as our righteousnesse Ergo c. This may be made out thus If Repentance may be tabled as any part of our righteousnesse Then it must be either as a Grace inherent in us or as it acteth on Christs Righteousnesse without us But neither can be said not the first because no inherent Grace is to be admitted in that respect in whole or in part not the second because Repentance hath no such faculty of acting on Christs Righteousnesse as hath been said and therefore cannot be said to concur so at all 5. If receiving of Christs offer be the formal and proper condition of the Covenant alone Then Repentance cannot be any part of the proper condition thereof because it is not by Repentance but by Faith that we do receive Him But the former is true receiving and closing with Christ by faith is the only proper condition thereof Therefore c. Beside what is said in the former discourse this appeareth thus If receiving of Christ by Faith doth only formally entitle one to the Covenant and all the promises thereof as such Then it must be formally the proper condition because that entitling to the thing promised is the great character of a proper condition But Faith only is such And therefore is the righteousnesse of
this Covenant called peculiarly the righteousnesse of Faith and not of Repentance Love c. because Faith giveth a title to the righteousnesse Covenanted which Repentance doth not And because in the performing of the mercies Covenanted in the way of Grace greater weight is laid on Faith than on Repentance or any other Grace Again that Faith is the proper condition may appear thus because it is properly and expresly proposed as the condition Act. 8. It is said to the Eunuch If thou beleivest thou may be Baptized and Act. 16. to the Jaylor when the Question is expresly proposed What shall I do to be saved Believe saith Paul and thou shalt be saved So answered the Lord Ioh. 6.28.29 This is the work of God to believe c. Neither can it in reason be objected that as these places do propose Faith so other places do propose Repentance as the condition as Act. 2.38 c. For it cannot be denied but Faith doth otherwise act on Christs Righteousnesse and the Covenant than Repentance can do and therefore Faith is acknowledged to be principall whereas if that objection hold Repentance and Works would be equalled with it We therefore take it thus where Repentance is proposed there the whole way of turning to God more generally is proposed But where Faith is proposed that which more properly and peculiarly doth state our interest in God is proposed as the consideration of the formal actings of these Graces will clear and is wholly denied by none 6. That must be the proper condition of the Covenant which doth entitle God to the person as the person to God For the Covenant being mutual that which giveth men a right to God and bringeth them within the compasse of the Covenant must constitute them to be Gods and give him as it were a right to them by vertue thereof But it is not Repentance that giveth God formally a Title to a soul but it is receiving of Him by Faith and submitting to His Righteousnesse Therefore it must not be Repentance but Faith that is the proper condition This is seen in a Marriage-covenant For that is the womans condition upon her part which doth entitle her to her Husband as well as her Husband to her Now it is not Repentance that giveth up one to Christ as His as is clear but Faith c. that delivereth up a person to him and is that whereby one taketh him and consenteth to be His. And therefore it is Faith that doth entitle Christ to be His. Ergo c. 7. If all these works were the condition of the Covenant then entry into the Covenant were a successive work and not instantaneous but this is absurd Therefore not these but Faith alone is the condition of the Covenant for if in an hour yea in an instant at a Sermon a man may have his heart opened to receive Christ and by that have a right to Baptism as a Covenanter Then it is not successive But the former is truth Ergo. 8. If these Works were the condition and not Faith only Then upon supposition of Faith could not the Sacrament of Baptism be administred But it behoved to have antecedaneous to it not only the purpose but the actuall performing of these works because Baptizing supponeth the accepting of the Covenant what therefore entitleth one in profession must when it is really done be the condition of the inward covenanting 9. If Faith be the proper condition Then Repentance cannot be so because Faith is not a condition of the Covenant meerly as it is a Grace but as it is peculiarly qualified in its manner of acting Now Repentance not being qualified with that manner of acting cannot be a part of the proper condition 1. Because if so then were graces of different actings admitted to concur in the same capacity and manner of acting contrary to their natures 2. If so then not only Repentance but every Grace and all good Works might be accounted parts of the proper condition of the Covenant as well as Repentance and Faith if there were no peculiarnesse in Faiths acting respected in this And though this may be counted no absurdity by some yet to such as plead only to joyn Repentance with Faith it may have weight And to others we propose these considerations First That the evidence of light doth constrain the acknowledging of Faith to be eminently the condition beyond all yea that it may be called the only condition of the new Covenant 1. Because it is the principall condition and the other but lesse principall 2. Because all the rest are reducible to it as necessary antecedents or means c. so Mr. Baxter Apho. Thos 62. and the formall and essentiall acts of this Faith are acknowledged to be subjection acceptation consent cordiall Covenanting and self resigning Now if Faith be the principall condition and that as acting so in which respects no other Grace can act Then certainly Faith hath a peculiar property here and that not as a Grace simply but in respect of the formality of its acting which doth confirm all that is said And thus Faith is not the principall condition as being only so in degree like a chief City amongst many Cities but in respect of a different manner of acting and an excellency to say so that is in it in that respect Such acts being peculiar and proper to it which are the proper characters of a proper condition and if so seing all other things mentioned are acknowledged as necessary antecedents or means or implyed duties c. why should there be a contending about words and a new controversie stated for the nature of a condition when the Church is almost suffocated with controversies already Secondly If Works be the condition equally with Faith Then our being accounted Covenanters must follow actuall Holinesse and till then none are indeed Covenanters which is absurd as was formerly said for so none could otherwayes have right to any thing in the Covenant If it be said These are seminally and in purpose at the entry That will not answer it because it 's not the purpose but the actuall performing of the condition that giveth right Beside if a purpose satisfie for a condition in these Then either seminall Faith or a purpose thereof is to be admitted also which is absurd or if actuall Faith be required and but other conditions in purpose Then it is actuall Faith and not these that is the proper condition of the Covenant Thirdly If these Graces and good Works be the condition of the Covenant Then it is either in respect of their particular acts or of persevering in them But neither can be said Ergo c. Not particular acts because the Scripture hangeth the prize on overcoming continuing to the end c. and not on acts Nor can it be perseverance because so no benefit of the Covenant could be pleaded till it were ended for it is the intire condition and not a part thereof that
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 Ans. 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 paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after 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 deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment 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 may be 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 Yes 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 ad rem 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 Some generall Observations concerning Preaching and especially Application 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 Heaters 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 1. 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 2. 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 be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel 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 3. 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 Laodicia 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
be so chearfull a Song to the redeemed neither would it warrant them to say Thou hast redeemed us in a peculiar sense seing these effects are common to others also many might have ground to blesse for these mercies beside these who are made Kings and Priests All which are most inconsistent with the strain and scope of this place It is true if we will consider the way and method how these benefits are applied to the redeemed or the order by which they come to be possessed of them that instantly upon Christs suffering all cannot be said to be actually justified nor glorified more than they can be said all to have really existed because the Lord in His Covenant hath particularly concluded when and by what means such persons and no other should be brought to believe in Christ and actually to be justified even as well as when they should have a being or at what time their life should be brought to an end and they actually be glorified yet if we consider the things purchased in respect of the bargain we will find that they were absolutely and actually bought unto such persons and satisfied-for by the Mediator so as not only in His intention He aimed to make their Justification and Salvation possible but really and simply to make it sure and to procure it to them yet so as in due time and method it is to be applyed And we conceive that it is a dangerous assertion to say that Peter before his believing had no more interest any way in Christs death than Iudas which yet followeth upon the last opinion that was casten and is acknowledged by the Authors thereof See Cameron part 3. pag. 583. Indeed if we will consider Peters own estate as considered in its self without respect to the Covenant of Redemption and if we consider any actuall claim which he might lay to Christs death in that condition for his own peace and comfort there was no difference but if we will consider Christs sufferings as in the bargain of Redemption before the Lord the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator and his debt satisfied-for by His suffering in his name so as it could not fail in reference to him more than if he had actually had a being and had been justified and glorified when that transaction was closed none of all which can be said of Iudas whose name was never in the Covenant of Redemption as Peters was The second thing moved was to consider if Faith and other saving Graces be fruits of Christs purchase so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing but also the purchasing of Regeneration Faith c. that so the Elect might come to the obtaining of pardon Arminius and the Patrons of Free-will do deny Faith to be a fruit of Christs purchase So doth Cameron and some others but with this difference that these last do assert that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all but from Gods Soveraign good-wil thinking meet to bestow that gift upon some whom He hath Elected and not upon others and this they say is a meer fruit of His Soveraign good will without respect to the merit of Christs death even as His decree of election was The reason of the denying of this we conceive to be their making of the fruit and effect of Christs death to be common to all and it being clear in experience that all men have not Faith it cannot be consistent with the former ground to account it the fruit of Christs purchase for what He hath purchased cannot but be brought to passe as elsewhere Cameron asserteth and so according to their first ground Faith would be common to all men And to say that Christ hath purchased Faith conditionally as He hath purchased life and Salvation unto all were absurd because there is a clear condition upon which men may expect life to wit believing but there can be no such condition conceived upon which Faith may be said to be purchased But to answer what was moved we say That Conversion Regeneration Faith Repentance c. are no lesse the fruit of Christs purchase than pardon and Justificatioâ— c. because first by His purchase we are made Kings and Priests unto God And wherein do these priviledges consist but in the having and exercising of these inward saving graces of the Spirit whereby the Elect are made in a spirituall sense Kings and Priests Secondly It can not be well understood how Justification and Glorification may be said to be purchased by Him if all the steps by which these are necessarily brought about be not in the same manner procured Thirdly We are said to be blessed with all spiritual blessings in Christ Jesus Ephes. 1.3 which must thus be understood to wit that by His merit we have these communicated to us and Is not Faith and saving Grace to be accounted amongst spirituall blessings Fourthly He is made to us of God not only Righteousnesse but also Wisdom Sanctification and Redemption 1 Corinth 1 30.31 and certainly under these expressions all saving graces needfull to the working out of our Salvation are comprehended And the end of this is that whosoever glorieth may glory alone in Him as having all in Him and nothing but by Him Neither would there be such occasion of glorying in Him if these were not purchased by Him Fifthly The considering of the Covenant of Redemption will also fully clear this for no question that must be a fruit of Christs purchase which the Lord hath promised to the Mediator as a satisfaction to Him for His sufferings Now this is clear that it is not only promised to Christ that many through Faith in Him shall be justified but that certainly He shall see His seed and the fruit of the travel of His soul Isa. 53.10 11. That His people shall be willing in the day of His power Psal. 110.3 That these whom the Father hath given Him shall come unto Him Ioh. 6.37 and that they shall all be taught of God c. and What else can these speciall promises import but this to wit that the Son the Mediator for laying down of His life shall have many given Him and actually by the Spirit drawn to Him and made to believe in Him and to acknowledge Him as the Author of their eternall Salvation without which that promise of seing His seed could never be accomplished Yea must not all the promises of the Covenant have one rise and be derived through one meritorious cause Now these promises of Sanctification such as to take away the stony heart to give a new heart to cleanse us from all our idols and wash us with clean water c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more as is clear in Ezek. 36.25 26 c. and
was formerly observed Therefore it must be something that can no otherwayes be procured but by Christs purchase And according to what is said it is not purchased to any Reprobate though it be necessary for their obtaining of any benefit of Christs purchase Therefore it cannot be said that they are redeemed For at most it saith that they are redeemed upon a condition which they can never possibly perform and this will infer That they are not redeemed at all for a peremptory exclusive conditionall offer where the condition is impossible and known to be so to the offerer is equipollent to an absolute refusall as suppose one would offer to relieve another from bondage or to pay their debt for them upon condition and no otherwayes that such a person should at once drink up the whole sea that offer so circumstantiated could not be looked upon otherwayes but as an absolute refusall Again if He hath not purchased Faith to them Then there is no saving Grace purchased to them And if neither Faith nor any saving Grace be purchased to them It will be hard to say that Christ hath died for such for whom no saving Grace is purchased Fifthly We say further If all men be conditionally redeemed Then we must say that all the midses necessarily concurring in the Work of Redemption for making of it compleat must be conditionally purchased also for as by the acknowledged ground that is called absolute Redemption wherein Faith and all the midses are absolutely purchased So it will follow that in this conditional Redemption all these midses must be conditionally purchased for the end and midses are in one bargain where the one is purchased the other is purchased so where the one is absolutely purchased the other is so also and therefore where the one is conditionally purchased the other must be so also but it cannot be said that the midses to wit Faith Regeneration and other Graces are conditionally purchased because this will be the sense thereof that Christ hath purchased Faith in Himself to such persons upon condition that they should believe in Him which I suppose none will affirm It will follow therefore that they cannot be said to be conditionally redeemed even as to the end Sixthly If any conditionall Redemption be supposed to be or if Christ be said to have payd the debt of all even conditionally Then this must be looked upon as a singular effect of Gods Grace and a speciall evidence of the excellent freenesse thereof for provoking the hearts of all such to praise for the same now such a mould of conditionall Redemption as is proposed doth no way look like Grace nor tendeth to the engaging of such as are so redeemed to blesse and magnifie God Therefore it is not to be admitted That it doth not look like Grace will easily appear by considering 1. that Grace is every way Grace else it is no way Grace according to an ancient saying of Augustine that is it is Grace in the end and Grace in respect of the midses also But here whatever may be said of the end sure there is no Grace in respect of the midses seing no necessary and effectuall mids for attaining of the end is provided for in this supposed bargain of conditionall Redemption Therefore it can neither be said to look like a bargain of Grace nor yet to tend to the commendation thereof 2. We may consider that as to the effect or end this bargain doth not make the same free unto these that are comprehended under it for it leaveth them to perform a condition for obtaining of the end and that in their own strength without furnishing them for the performance of it even though they be of themselves in an incapacity to perform the same and how unlike this is to a Covenant of Grace may easily be gathered 3. This conditionall Redemption doth neither make the effect supposed to be purchased certain nor possible certain it cannot be seing it never cometh to passe possible it is not seing it dependeth upon a condition which as it is circumstantiated is simply impossible yea and is supponed to be so in the Covenant of Redemption for we must look upon this condition in respect of its possibility not only with regard to men as men endued with natural faculties but we must look upon it with respect to men as they are in their corruption incapacitated to do any thing that is spiritually good such as this act of believing is Now in the Covenant of Redemption it is supposed not only that Faith is necessary but also that man is corrupt sold under sin and so cannot of himself except it be given him believe and yet in this same Covenant It is agreed that Faith be purchased and bestowed upon some because of the former reasons and even then such who aâ—e supposed conditionally to be redeemed are past-by and deliberately no such thing is capitulated-for concerning them Therefore the effect must notwithstanding of this be still impossible And if so Can it be said to be of Grace which is so clouded in the terms thereof and doth neither make any good possible to these who are comprehended in the same nor give through occasion to glorifie Grace as shining in the freedom comfortablnesse and refreshfulnesse thereof and in effect it seemeth rather to obscure Grace than to manifest the same and therefore ought not to be pressed in the Church For a conditionall transaction in this mould would be as if one should be said to have paid the Turks for so many slaves to be sent home to him in such and such Ships as himself only could send for them and that this purchase should be valid as to these slaves upon condition allanerly that they should return in such and such Ships unto him and yet in the mean time he never intend to send these Ships for them but in the same bargain conclude that Ships should be sent only for such and such others would not these slaves necessarily continue under their bondage and would this so be accounted a Redemption amongst men or yet a wise conditionall bargain and is that to be attributed to the only wise and gracious God and our blessed Lord Jesus which is upon the matter the same to wit that our Lord Jesus should pay the debt of so many upon condition that they should believe in Him by such Faith as He only can procure unto them and withall that in the same Covenant it should be expresly capitulated that our Lord Jesus His sufferings should be accepted for procuring of Faith to some others allanerly and to none else whereby these supposed to be conditionally redeemed are absolutely excluded upon the matter This conditionall Redemption therefore is not to be contended-for Lastly Besides these this opinion will infer many absurdities and intricacies not easily extricable as First If Christ Jesus hath died for all conditionally Then it will follow that either He died equally for all or one
Covenant seing by His undertaking therein alanerly He becometh liable to death 3. This would infer two Covenants of Redemption whereas the Scripture doth but speak of one And although some speak of a conditionall Covenant with the visible Church yet neither can that be said to be made with all men and so none without the visible Church should be redeemed neither can that be called a Covenant of Redemption distinct from that which is made in reference to the Elect because nothing can be counted a Covenant of Redemption even a conditionall Covenant but that wherein God and the Mediator are parties for no other can determine absolutely or conditionally upon the bussinesse of Redemption Beside what is revealed to the visible Church and hath the form of a conditionall Covenant doth but flow from this as the administration application or execution thereof and therefore cannot be thought to contain any new article concerning the extent or fruit of Christs death but must be regulated by the former and is not to be looked upon as a distinct Covenant in it self The last thing which we have to say is that this mould of a conditionall Redemption of all men doth not bring with it any more solid way to satisfie or remove the difficulties that are pretended to follow the former And indeed the way of grace being a mystery and depth which is unsearchable and the giving of Christ unto death being the most mysterious part of all this mystery what wonder is it that carnall reason cannot reach the grounds of the Lords soveraign proceeding therein and what presumption may it be thought to be to endeavour such a mould of this as may mar the mysteriousnesse thereof and satisfie reason in all its proud Objections Yet we say this will not do it for First it doth not prove any way more conduceable for the glorifying of grace in respect of these who are conditionally redeemed as was formerly shown but rather the contrary Nor doth it conduce any more to the quieting and comforting of wakened Consciences whereof also something was spoken nor doth it any way tend to make Reprobate sinners more inexcusable as if thereby the justice of God were more clearly vindicated for by this Doctrine He did not redeem them absolutely neither did purchase Faith unto them without which even according to this conditionall Covenant they cannot be saved and yet they can no more obtain Faith of themselves except by His purchase than they can by themselves satisfie Divine Justice had He not by His death interposed Now may not carnall reason still cavill here and say that though Christ hath died and purchased them conditionally yet seing He hath not purchased Faith to them their Salvation is no lesse impossible than if there had been no such conditionall Redemption at all Neither can it be ever instanced that this meer conditionall Redemption did profite any person as to life or any saving good more than if it had not been at all and so the matter upon which the pretended cavill doth rise is but altered but no way removed Secondly Seing the asserters of this conditionall Redemption do admit of an absolute Election unto life as we do at least for ought I know then they will have the same cavils to meet with for the connexion betwixt Election Faith and Salvation is no lesse peremptor so that none can believe and be saved but an Elect than the connexion is betwixt Christs dying for one and his obtaining of Salvation yea the connexion is no lesse peremptory and reciprocall to say so betwixt absolute Redemption and life and betwixt meer conditionall Redemption and Damnation to speak of a connexion simply without respect to any causality and that according to their grounds than there is betwixt Redemption and life and non-redemption and death according to the grounds which we maintain yet I suppose that none will account this absolute Election of some few when others are past-by to be any spot upon the soveraign and free grace of God or yet any ground of excuse to such as are not thus Elected by Him and yet without this as to the event it is certain that they can never believe nor attain unto Salvation yea supposing that Election were grounded upon foreseen Faith and supposing Reprobation to be grounded upon foreseen sin and impenitency therein yet now both these Decrees being peremptorily and irrevocably past this is certain that no other will or shall be saved but such as are so Elected and so that all others to whom the offer of the Gospel cometh shall necessarily perish or the former Decree must be cancelled which is impossible and this is true although it be past as they say voluntate consequente Now when the offer of the Gospel cometh may not carnall minds raise the same cavill and say seing the Lord foreknew that such and such would not believe and for that cause did determine to glorifie His Justice upon them to what end then is this offer made to such who are now by a Decree excluded from the same what ever be the ground thereof and indeed there is no end of cavilling if men will give way unto the same for flesh will ask even in reference to this why doth he then find fault and who hath resisted his will for certainly if He had pleased He might have made it otherwise and seing He pleased not to do so Therefore it could not be otherwise as the Apostle hath it Rom. 9.19 unto which he giveth no other answer but Nay O man who art thou that repliâ—st against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power over the clay c. in which also we must acquiesce otherwise no such mould of a conditionall Redemption will give satisfaction Thirdly It can no more warrand the application of the fruits of Christs purchase to any so as to comfort them in this conditionall Redemption more than if there were no such thing at all for if the sinner believe the Doctrine of particular Redemption doth warrand any to make application of Christs purchase if they believe not this Doctrine of conditionall Redemption giveth no more warrand to make application for the comfort of any than if it were not at all Fourthly Neither doth it warrand a person with any greater boldnesse to take hold of Christ or to close with the offer of the Gospel made unto him because that person who is jealouse to close with Christ upon this ground because he knoweth not whether he be redeemed by Him or not seing all are not redeemeâ— may be no lesse jealous upon this account because he knoweth not if by His death he hath procured Faith to him or not and so if he be absolutely redeemed for this is no lesse necessary for his peace and confidence than the former and yet will be as difficult to be known to any that will needs search into what is
c. and therefore when or where the general truths of the Gospel are believed there is a more readie way to convince and threaten and a greater facility to take with convictions and to tremble at threatnings when the naturall conscience can neither say against the truth it self or the application of it to them But again where the Gospel hath been for a time men are so puft up with the name of Christianity like Laodicea or are satisfied with formality for removing of challenges for grosser evils or with presumption in misapplying the promises that it is not so easie to alarm them with their hazard Reason 3. Gods intention and purpose in sending of the Gospel to a people or place is to conquer and His way of conquering is to catch as it were whole draughts by His net at once as we may see by the many thousands Act. 2.3 and 4. that are gained by one preaching and therefore as He never sends the Gospel but where He hath some to gather so to speak He keepeth the tide and sendeth where and at such time as He hath many together having as it were fitted and trysted them for that end As we may see from Mat. 9.37 38. the fields are first ripened then Labourers are sent to the Harvest Every time is not Harvest-time and therefore not a ripening time but when He hath ripened a Kingdom Town or Parish then and not till then ordinarily thrusts He out His Labourers who speedily cut down the ripened grain But as the Harvest doth not alwayes continue so neither doth this ripening for a Ministers successe is not alwayes according to His pains but according to the ripnesse of the Field he labours in and therefore he may when the Harvest is past be at more pains in the gleaning of a reaped Field than at first to gather whole sheaves Reason 4. Because then ordinarily people are in more capacity to profit by the Gospel at least in a lesse incapacity than when without fruit they have lived for a time under it for when it edifieth them not through their corruption they grow more hard and cold more secure and presumptuous in respect of themselves more prejudged in reference to the Word and the carriers of it and can abide freedom lesse patiently than before as we may see by the Churches of Galatia who at first received Paul as an Angel of God Chap. 4.14 and so far he prevailed with them as to make them give up themselves in profession to Christ with much seeming zeal vers 15. yet afterward these same Galatians being Christians took worse Pauls freedoom vers 16. and were not so easily even by him brought over a fault in Christianity to be singly Christians as they were at first to be Christians This being ordinary where the Word cometh and bettereth not folks condition the longer they live under it the greater will be their incapacity of getting good by it Isa. 55. Reason 5. Which followeth upon this Gods giving up a people Judicially that they who have loved darknesse rather than light though light came into the world should be given up as it is Isa. 6. To see and not perceive to hear and not to understand which is to have means and not to profit by them or as it is Isa. 29.10 to be cast into a deep sleep so that all visions become as a sealed book unto them This cause hath divers steps in some lesse and in some more according as they continue to thwart with the light of God and to imprison it in unrighteousnesse Rom. 1.18 Hearers had need to advert what use they make of this Gospel many sad proofs of this truth are amongst them young ones and beginners had need to be watchfull if they thrive not at their entry by this Word before the scroof grow over their hearts it is a hundreth to one as may be seen in experience if ever it do them good Ministers at their entry to a place and the people with whom they enter had need to be bussie every time of the year will not be Harvest-time to them 7. From the order that the Lord keepeth when judgements and sad dispensations are coming you may see though there be three sad for one comfortable yet He beginneth with the comfortable offer of His Grace Hence Observe That in Gods order the offer of Grace cometh first He is content to do folks good if they do not reject it the white horse goeth before the red or any other This is His way to sinners First to offer Peace before War which is His practice to you and so it is now the time of your visitation LECTURE III. Vers. 3. And when he had opened the second seal I heard the second beast say Come and see 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword FOlloweth now the opening of the second seal which hath the same type to wit an horse and a rider as the former but very diverse in respect of the other particulars as by comparing them is clear That this and the two following do hold forth sad dispensations will be easily granted by these who consider the descriptions of them The main thing to clear then is 1. Whether these hard things do principally point at judgements on the world for despising of the offer of Grace made under the former seal or 2. Persecution stirred and moved by the world against the Professors of Christ or 3. Gods judgements on persecuters These three in their causes and in the events are so linked together that one of them is not long without the other and it is no great inconsistence to take in all The world despiseth Grace God plagueth it for that the Heathens blame the Christians for those evils being stirred up by the devil against them as the only troublers of the world and contemners of their gods which putteth them to persecute and then the Lord letteth loose all sorts of judgements on them as was hinted before Yet more especially considering the scope which is to shew the condition of the Church and the arguments which are in the Text we think it specially setteth out the sufferings of the Church For 1. it is the same type in all with the former to wit a horse differing only in accidentals as colour c. It is most like then that they set forth the same thing and belong to the same subject to wit the Church but as she is diversly affected according to the diverse description of circumstances 2. The fifth seal cleareth this for they suffer here who cry for vengance there But that is the Church who are supponed by that crying to have been long under suffering before that which can be no other but the sufferings holden out by these seals 3. It agreeth best with that contemporary
obnoxious to blasts partly the things being excellent they have in their hand and partly they being eminently and highly planted pride hath the more matter to work upon and Satan hath the readier accesse and occasion to blow them up it is a rare thing to be eminent and humble to be great and in prosperity and yet to be lowly prosperity and gifts are a snare to many it had been advantage to many they had never had them considering how they have been abused by their pride and other corruptions 3. Pride is especially incident to Church-men which might be cleared both in the Old and New Testament They are as cities set on an hill Mat. 5. The Church is a mountain that is eminent and Church-governours are eminent above others and therefore liable to maniest tentations being about the most eminent things the devil setteth on them most knowing what advantage he hath when he hath gained ground among them and Christ had to do even with His Disciples in this Matth. 18. vers 20.4 It is a great plague and judgement and bringeth great hurt to the Church when this fire of pride and contention entereth and kindleth among the Officers of the Church it spreadeth marretâ— and corrupteth all it is the rise of much ill and abusing of the power that God hath given Diotrephes loving the preeminencie put all in confusion it began soon in Iohn's dayes 3 Epist. Ioh. and it is opposed to receiving of the Gospel and accounting of the Apostles This is no matter of laughing to you however ye look upon it as if ye were not concerned no it is your plague as if a firy mountain were tumbled-over on you This should make us all respect unity and peace in the Church and watch against pride and contention that marreth it 5. There are four ills in this text that follow on pride and contention among Church-men 1. It weakeneth and bringeth down Church-authority when this mountain taketh fire it falleth 2. It spreadeth infecteth and kindleth others it goeth among the people I am of Paul and I 'am of Apollos and they become carnall and factious 1 Cor. 1.12 and 3.1 2. and the life of Religion is eaten out amongst them seing from the Priests profanenesse spreadeth through the whole land Ier. 23. and so do pride and contention kindle the Officers and the whole Church will be in a fire If we looked on it rightly we would think the rise of contention a terrible plague and people would beware of adding fewell to this fire and labour by all means to quench it because it is hard to know where it may end 3. It corrupteth all first the Doctrine secondly the Practice thirdly Discipline and Order and then cometh confusion and every evil work 4. Many are stumbled and Spiritually slain when these waters become bloud so that corrupting of Government and Governours is no small judgement whereby we may know why Satan aimeth so much at this and why we ought to be the more watchfull against it 6. This plague or stroak on the Church doth often accompany a spirit of error and defection partly succeeding it partly going before it either causally inferred or at least occasioned or in Gods righteous judgement trysted with it that the triall may have the greater extent and efficacie to discover many Hypocrites and rotten Professours Tremble to think on it and adore Gods holy Justice in the measure it is met out to us in our time when the outward mean of Discipline and Government is so weakened there had need to be the more watchfulnesse and dependencie on God to be helped and sustained by Him when outward means are not so frequent nor in such vigour as they wont to be LECTURE IIII. Vers. 10. And the third Angel sounded and there fell a great Star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the Star is called Worm-wood and the third part of the waters became wormwood and many men died of the waters because they were made bitter THe Church being before defaced by grosse Hereticks and Errours and kindled within by pride and contention for the Government amongst its Governours is now set upon by an other mean the rivers and fountains that were a little clear before and these streams whereby the waters of life were conveied are made biter and in stead of life they convey death by being now corrupted In this trumpet we are to consider these three 1. The judgement or ill that followed the Angels sounding 2. The cause I mean the instrumentall cause or rise of it whence it flowed 3. The effects of it 1. The judgement or ill is The corrupting of a third part of the waters fountains and rivers By fountains and rivers which are the object are understood the Doctrines of the Gospel or the Covenant of Grace and Christs Offices and the way of conveying and communicating the same to sinners by the Ordinances of the visible Church called the wells of salvation Isa. 12.3 and called springs or well-springs which God hath placed in His Church and which are no where else Psal. 87. ult because thâ—â—â— and by it the righteousnesse of God is revealed from Faith to Faith Rom. 1.17 And in Eâ—ekiâ—ls vision these waters are said to stream and flow from under the altar and out of the Sanctuary Ezek. 47.1 c. and may well be compared to fountains as the Church is called Cant. 4. A spring shut up a fountain sealed and a fountain of Gardens because of these waters springing in it and because of the nature of them which is clear single sweet and refreshing as usefull and necessary to spiritual life as waters are to the bodily and as having that use in the religious world which this is which waters have in the naturall and also in respect of the manner of dispensing Grace in the Gospel so largely and so freely wherefore it is compared to an open fountain to all Nations Zech. 13.1 and so frequently folks are invited to drink freely Isa. 55.1 and Rovel 22.17 and to wash By rivers we understand the preaching and dispensing of this Gospel whereby it is holden forth and as it were floweth to others which two are often put together when the spreading of the Gospel is prophesied of I will open rivers in the wildernesse and fountains in the deserâ— Isa. 41.17.18 probably referring to the spreading of the Gospel amongst the Gentiles so corrupting of this word is compared to mixing of liquor with something that is not of its kind nor so good as Vintners do adulterat wine 2 Cor. 2.17 opposit to the single and pure preaching of Christ which Paul used 2. The instrumentall cause of this which maketh the waters bitter is set out three wayes 1. It is more generally called a Star and a great Star burning like a lamp 2. It is shown from whence this Star fell 3. And
Church of Christ. Neither ought it to move any if it should be objected that Presbyteries are before Synods and Congregations before these because Members that constitute the one have commission from the other and therefore Congregations must be first as Shires are before a Parliament or Kingdom made up of them because they commissionate such This I say hath no weight in it 1. Because the Catholick Church hath not her being from particular Churches but doth descend as is said from the preceeding generation till it come to the first Church that ever was from which all that followed were derived and did extend themselves accordingly as they encreased as hath been said and Adam's familie is once Gods Church thereafter Noahs then Abraham's is especially adopted after that at Christ's coming the Gentiles are ingrafted in that stock and the Ordinances that came from Zion prevailed and that not to constitute different Churches but to encrease and enlarge that one Church which for its accommodation might have its diverse rooms but be still one familie the Gospel-church therefore hath its being from the Church before Christ and particular Congregations have their being from it as parts of the same 2. The similitudes hold not for before there be a Generall Assembly there is an unity of the Catholick Church which warrandeth her Members to conveen in one and Presbyteries to instruct for that end otherwise they could not do it even as the Kingdom as such is before a Parliament met and hath an unity before Cities choice and although Cities considered abstractly may be before such an union because the union may depend upon voluntary submission yet if they be considered as parts of that Kingdom it is supposed to be first and to communicate to them such priviledges and therefore they are free parts of such a body not because they give the whole a being but because they have a being from it so here particular Congregations cannot be considered as parts of the whole but the whole must be supposed to be first which on such occasions are bound to concur in generall although sometimes in the particular it may be free whether to joyn with such or such a particular Church or any other From which many usefull points touching the externall order Discipline and Government of the Church will follow and is the right understanding of the nature of the Covenant of Grace doth conduce exceedingly to the clearing of Gospel-truths so the right understanding of this unity of the Catholick Church hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church whereof somewhat was said Chap. 2. vers 1. To this purpose may be observed that famous Augustine did long ago take the defence of Ticonius writing against the Donatists upon this same subject as may be seen in his writings against Parmenianus lib. 1. cap. 10. LECTURE I. CHAP. XIII Vers. 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemie 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great authority 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast THe right understanding of this Chapter is of great concernment to the understanding of this prophesie it hath such difficulty in it that by some it is accounted as crux interpretum The difficulty is not even almost with Papists whether the Roman state be designed here or not or concerning the beasts if by one of them Antichrist be holden forth both these are palpable and certain this being compared with the 17. Chap. The difficulty lieth in these two 1. To what time state or head of the Roman Empire they relate 2. If different states be meaned by these two beasts Or if one Antichrist as diversly considered be set out by these shapes because one doth not sufficiently paint him out who standeth both in a Civil and Ecclesiastick relation so that now Satan as it were being first spoiled of temporall Authority in his lieutennant the heathen Emperour and being also disappointed of his second design of drowning the Church by errors setteth himself to hasten up a new Kingdom or Deputy but in another shape that by joyning both violence and deceit in him together he may bring to passe what these being essayed separately did not effectuate So that this is looked on as the product of the Dragons third design wherein his uttermost skill kytheth and the greatest strength of his Kingdom lieth which design is answerably described in a double type The 1. shewing what really Antichrist is to whom he succeedeth of whom he hath his power where he sitteth and to what height he cometh c. The 2. how he appeareth what way he carried on and brought about that design and what weapons and pretences were abused for that end This we conceive shortly to be the scope and drift of both these types for more clear understanding whereof we shall premit some generall propositions the particulars whereof will appear more in opening this and the 17. Chapter Proposition 1. It is ordinary to the Prophets especially to Daniel to set out temporall Monarchies by great beasts as Chap. 7. and 8. And these beasts do not hold forth individuall persons but a successive series of the same line on that throne and it is usuall in this prophesie to borrow types from him only sometimes that which is spoken in the Old Testament of temporall enemies or straits of the Church is applied to spirituall and covered enemies as many things literally agreeing to Antiochus are applied to Antichrist and things literally true of Pharaoh are applied to the devil So by a Beast here may be meaned a State of great power and violence against the Church though not in or by a single person in one generation executed but for a long time by a series of one combined body successively under one head This must be understood that of the Churches suffering under the Dragon formerly his first Deputy the heathen Empire and Emperour being understood thereby as it was one body though under diverse individuall Emperours successively Propos. 2. Sometimes one state thing or person will be set out in Scripture by diverse types and beasts so Dan. 7. the Persian Empire is set forth by a Bear the Grecian by a Leopard In the 8. the Persian by a Ram and the Grecian by a He-goat See Chap. 7. the Seleucides Kingdom though but a branch of the Grecian is set out by a beast as different from the other wholly because
but by merit and that by their own proper merit therefore even these who are justified by this first Grace must go about the works of holinesse as the account upon which they must attain heaven even as Adam was to have done for life if he had stood in his innocency and in this respect they say that Christ merited to procure Gods promise to give life to our merits and to accept of them not as if His merit concurred therein to make them meritorious but as an universall cause influencing them that they may merit in a more excellent way as Suarez speaketh pag. 488. Therefore he distinguish young ones from others because they are saved by Christ only but saith that no promise doth hold forth the reward to any for Christs merit but for their own pag. 491. In which respect to them Christ hath merited a new Covenant of Works and strength of new to keep the same and they are to stand and fall in the obtaining of life promised according to their own performing of the condition of Works in the use of that first Grace and all that a man hath to ground his expectation of obtaining heaven upon is his conformity to this supposed bargain for which that place Mat. 19. is made use of If thou wilt enter into life In the last place because man can never be accounted perfectly righteous much lesse to merit any thing so long as he hath sin dwelling in him and his actions be defiled with the same Therefore lest their contrivance be marred with this they do account indwelling concupiscence not to be sin against the morall Law and many sins to be veniall and not mortall which therefore do not hinder a persons merit or acceptation nay not their perfection and fulfilling of the Law which they suppose to be possible These are the grounds they lay for the throughing of their Justification and from these they draw severall conclusions that seem contrary as that men may merit encrease and perseverance in Grace and that ex condigno that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfilling of the Law of God that one may supererogate and so that there must be a store-house of satisfactions for though they say one cannot merit for another yet there being a consideration of merit and satisfaction both in all their good Works they may satisfie for another when they do or suffer more than might expiate their own guilt which would therefore be uselesse if it were not to be extended to other Saints as Bellar. feareth not to speak lib. 1. de indulgentiis cap. 4. col 1160. Upon this they found their Indulgences and treasure of Saints merits which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ They assert also as they may well do that this Justification is uncertain to any so that none can conclude whether he be really so or not yea they say that it may be lost and one justified so now may through the want of good works or his sinfulnesse perish or if he be again recovered it must be by absolution and the sacrament of Pennance wherein the first Justification is to be renewed and Grace again to be conferred So that although he get the first Justification by Christs merits only yet may that be fallen from as Adam fell from his Covenant-state if that habituall Grace be not improven in the practice of holy duties This is a short view of their contrivance of the way of Justification which we have laid down out of themselves and have cited Suarez most frequently because he pretendeth to a mid-way in these questions wherein many of their Schoolmen do run into extreams and they want not great confusion differences and contradictions among themselves in many of these tenets so that it is no marvell to find different expressions of their judgement in these things Let us now enquire if according to the former grounds a sinner that is pursued by the Law may with confidence expect to be justified and absolved before the Tribunal of Gods justice and we confidently assert that according to these grounds no flesh living can be justified which this one argument may make out No sinner can expect Justification or pardon of sin but according to the grounds and tearms laid down in the Gospel But this way is not such Ergo c. Or That contrivance of Justification which doth overturn almost fully most if not all the Truths of the Gospel and is utterly inconsistent with the same cannot be the way how a sinner may be justified But this is such c. For making out of this we shall first propose some generall considerations 2. More particularly touch some inconsistencies of the same 3. Remove some objections And 4. resume the conclusion The first generall we propose to be considered is this that the way which God hath laid down in the Gospel for attaining of life by Christ Jesus doth formally differ from that way of attaining life that He propounded to Adam hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture as being different and opposit in respect of the account upon which men were to expect life See Rom. 10.6 7 c. Gal. 3. But this way laid down is in matter and form the same with the Covenant of Works in this respect because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands which these their grounds do confirm 1. That they do compare his working and merit by it to Adams before he fell and supposeth this to succeed now in the room of that as in the forecited Author lib. 12. cap. 19. pag. 487 is clear 2. That they state the tearms of life in these words If thou would enter life keep the commands and cast the labourers to receive their hire Matth. 20. And so from this they say Christs merits have procured the Lords re-entring of a Covenant with us wherein He promiseth happinesse to out working as the condition thereof ibid. pag. 488. and saith there is no promise of the receptation of a sinner but upon this account And 3. that they say the way now to life hath the same threatenings and promises that the first had and so they conclude it is the same with it And although they acknowledge Christ to have merited this promise to be made and this Grace to be given us whereby we may keep it yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof although it shew a different ground upon which it is built and from which it floweth If therefore the Covenants differ and a sinner cannot
now obtain life upon that same condition and upon the same way that Adam did even though he be habitually renewed Then can he not come to obtain life in this way laid down But to say the former were to continue the Covenant of Works and exclude the Covenant of Grace This way therefore to life is utterly impossible 2. If by the strain of the Gospel Christ Jesus be made all to us in respect of our peace and happinesse and that immediately that is without the interveening of any new merit occasioned by His merit Then the former way cannot be consistent with the Gospel because immediately infused Grace is made our formall Righteousnesse or first Justification and our actuall good works our merit or second Justification and these two are inconsistent together for Christ cannot immediately be our Righteousnesse as we stand before God and inherent Grace and good Works also be immediately the same because according to the first if it be asked at the sinner What is thy righteousnesse by which immediately thou darest appear before God or expect absolution and heaven from him He is to answer Christ and His satisfaction offered to me in the Gospel and by Faith received this is the defence I mind to shelter my self with at the barr of His justice and by which I expect to be saved According to the last he were to answer that former question thus Inherent Grace is that which maketh me acceptable to God and my good works and their condign merit is that upon which I expect heaven according to His promise made thereto Which certainly would rellish most uncomfortably to a challenged sinner and is contrary to the former But the former is true that by the Gospel Christ Jesus is immediately made our Righteousnesse by whose merits we may have only confidence to appear before God to expect remission and salvation from Him according to that Scripture 1 Corinth 1.30 He is made to us of God Wisdom Righteousnesse Sanctification and Redemption Col. 3.11 Christ is all which is expresly mentioned in opposition to circumcision and uncircumcision and every thing else which are not admitted to be any thing to the Believer in the former respects but Christ alone Phil. 3.8 9. 3. Gods contrivance of the Gospel for the justifying of a sinner through Christ Jesus is clearly holden out to be by a judiciall transferring of our sins as a debt upon Christ the Cautioner and of His Righteousnesse and merit to us to be imputed for our Justification before God without any respect had to our inherent holinesse or good works whether done before or after Justification as may appear from these two places 2 Corinth 5.20 that Christ is said to be made sin for us that we may be made the Righteousnesse of God through Him where this is clear that by the Covenant of Redemption we are to be righteous by Christ as Christ was sin for us but Christ was made sin or sentenced by Justice for it not by any infusion of sinfull habits which were blasphemous to think but by having imputed to Him the guilt of our sin in respect of the punishment thereof It will follow therefore that He is our Righteousnesse or we are justified or made just by Him by having His Righteousnesse imputed to us and accepted as performed in our name without laying the weight upon any inherent qualification in us and can there be a more clear way to expound what this is to be made just by Christ than by its opposit what it is to be made sin for us The second place is Philip. 3.8 9. where Paul is seeking to be in readinesse for appearing before Gods Tribunall and he was one who wanted not inherent Grace or actuall good Works and in a great measure yet in reference to Gods acceptation he can rest no where but in Christ not having his own righteousnesse which is of the Law but that Righteousnesse which is by Faith in Christ where we have first Paul looking on a Righteousnesse within him which was his own and that at the highest pitch of it for it respecteth any posterior time when he might be called to a reckoning this righteousnesse he disclaimeth as not being that which would be accepted 2. He looketh to a Righteousnesse without him in Christ Jesus which he considereth as being the only shelter even of a Believer from the wrath of God so that if the question be proposed to Paul What will thou choose to lippen unto Where will thou choose to be found in the day of Judgement His answer would be only in Christ. If it be asked what this is he answereth it is to have His Righteousnesse in opposition to his own If it be again asked How he cometh by it he sheweth by Faith in Christ he cometh to partake of His Righteousnesse which he dare lippen more unto than to his own Whereby it appeareth that the Gospels way of justifying a sinner is by imputing of Christs Righteousnesse and by a sinners resting upon it For this righteousnesse is not that which is procured by Christ and is inherently in the Believer but is that which is in Christ and whereof the Believer partaketh by hiding himself under it and by his faith opposing it to Justice which can be done no other way than by imputation Now there being nothing more opposit to the imputation of Christs Righteousnesse than the former Doctrine there can be nothing more opposit to the way of the Gospel and so if it be impossible to be justified without the imputation of Christs Righteousnesse it is impossible to be justified by the way of the Papists 4. The Scripture holdeth forth Gods way of reconciling sinners to Himself to be by way of Covenanting as Isa. 55.2 3. wherein God offereth and the hearer receiveth and closeth with His offer upon which followeth Gods acceptation of the person as Iob. 1.12 Heb. 8. Ier. 31. and his being reconciled to God Hence there is so much spoken of Covenanting in Scripture that the whole Doctrine thereof beareth that name of Covenant or Testament and one that closeth with it cannot but be justified Now by this Doctrine of Justification by inherent Grace or merit of Works there is no place left for such Covenanting upon such tearms yea they are inconsistent together Therefore this cannot be the way of making up the breach between God and a sinner 5. That Justification which the Gospel speaketh of is that wherein Faith hath a peculiar causality beyond any other Grace as that which doth entitle a sinner unto Pardon and Justification by the vertue of Christs Righteousnesse which it doth take hold of Hence it is that so frequently in Scripture it is called justification by faith and that as opposit to all other Graces in that respect the righteousnesse which is of faith and such like Now the former way is utterly inconsistent with this Therefore cannot be the way to Salvation And considering that Covenanting with God
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâ—d by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
grace and of a like nature with its rise even as it is grace here grace and works are opposed if of grace then not of works yea according to works so understood as causal is opposed to this purpose of God or His election as 2 Tim. 1.8 who hath saved and called us with an holy calling not according to our works but according to His purpose and grace in Christ Iesus Where 1. he joyneth saving which taketh in all and Gods purpose together and maketh the one grace as the other is 2. In both he opposeth works to grace which cannot be understood simply but as they look to merit otherwise both take-in works and what reason can there be given here why this Book is so often mentioned in this judgement but to shew that this last step of salvation is of the same nature with the first which certainly as to election can be called no other than of grace 3. Consider that when Christ speaketh more fully to this sentence Matth. 25. He mentioneth some works as visiting clothing c. which certainly as to the condignity of merit can have no proportionablenesse to heaven and glory And if any say he so accounteth them though they be not worthy Answ. 1. Then that is improperly merit whereas the other properly deserveth hell Therefore the expression is not alike on both sides 2. Then it followeth it is grace that maketh the sentence passe on them and not strict justice as on the other 4. Consider here that all small and great are judged infants possibly never breathing out of their mothers belly and can any say that such cannot be written in the Lamb's book of life or that they have done any thing to deserve this last absolving sentence It must therefore not be understood to infer merit to them To say by Baptism their sin is taken away Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed baptized or not for it condemneth all unbaptized or the argument will hold in them 2. In Baptism children are passive it is not their deed if childrens Baptism deserve any thing it must be here accounted on their score who performed it not on the childrens who must be judged according to their own works and not to the works either of Parent or Minister yet if it be considered that the judgement passeth according to the Book of life there is clear ground to lay it on grace and not on themselves or others and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect many of whom have many sinfull actions and few good and even those few are much corrupted and imperfect Now it must either be said 1. that no Elect cometh here to be judged but he hath more good at least to deserve heaven than evil to deserve hell which will seem hard to be said of profane men converted possibly an hour before death or we must say there are different rules to proceed by in judging the Elect some by grace and some by works which is contrary to the text that maketh one rule for all and certainly any that is well versed in these books will see no cause to plead thus and all others shall see it when these books shall be opened It is the ignorance of these that maketh men so plead So this according then importeth a suitablenesse and connexion as is said but no merit Inst. But it is deserving to the wicked therefore to the righteous Answ. 1. This word here may import no deserving that being as to the wicked elsewhere clear but a connexion with and suitablenesse of one of these to the other to wit wicked living and impenitent dying with damnation This is enough to vindicate justice that he thus proceedeth 2. Although it do imply merit in them yet it will not follow that it doth so in the Elect not only for the former reasons but 1. because the sins of wicked men are perfectly sins the good actions of the Godly are not so 2. Because with the one God proccedeth according to the Covenant of works punishing for want of perfect holinesse aggravated also in some by their unbelief who heard the Gospel but God proceedeth not by that Covenant with the Elect but by the book of like that hath the Covenant of grace depending on it 3. Because any sin deserveth wrath even the least being a transgression of the Law but many good works will not deserve heaven because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect for life dependeth not on living well this year or two years or for this good work or that but on a perfect righteousnesse which is marred by one sin even original sin though there be never more for bonum non est nisi ex omnibus malum ab unoquoque defectu If any ask why works are mentioned here and not faith Answ. 1. Faith and repentance are certainly included not as works deserving but as fruits of the Spirit in the Regenerate and the want of them is sinfull in the reprobate who heard and believed not And certainly according to this they who heard are more severely judged and therefore works here must be understood generally as it setteth out ones condition good or evil according to which the judgement proceedeth especially as they believed or not 2. Faith is not expressly mentioned because it is implyed in Gods purpose of grace under the book of life which taketh-in faith as a midse that it may be of grace Rom. 4.16 3. Because it is not justification from sin before God that is here recorded that is past but the manifestation of that before men and it is one thing to justifie before God and another to save one that is justified and declare them to be so and works contribute most directly to this 4. Works are especially mentioned in opposition to the wicked who are condemned for their sins and want of good works this stoppeth their mouth and sheweth the justice of the difference even before men yet upon the matter Chap. 21.8 unbelieving is reckoned to the wicked even as murder and adultery is and so among the works of the Elect must be comprehended their fleeing to Christ by faith whereby merit is overturned Vers. 13. By clearing an objection he openeth further what was said which may be many are rotten in the grave called here hell are drowned in the sea eaten with fishes c. under which are comprehended all desperate-like deaths as burning sowing in ashes rotten heaps of dead bodies together it may be said how can these dead be said to be raised and judged It is shown that even these same bodies by Gods power are judged with these that live in the flesh by which that which looketh most impossibleâ—like is brought about even as if willingly the sea and the grave had given up these
her husband 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithâ—ull 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 8. But the fearfull and unbelieving and the abominable and murderers and whâ—remongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death THis is the first thing Iohn saw as an antecedent to the discourse following of the glory of the Elect for if all the earth be new and glorious much more they Now followeth more particularly the change that is made on the Church of the Elect when they are gathered together and the world now is new and another thing than it was so is the glorified Church new and an other thing as to her qualities and glory than before After I had seen the new earth saith he I saw also the new Church exceeding beautifull no city no Bride so adorned on her marriage-day as she is she is so glorious when He getteth but a little view of her Concerning the glorious description we would premit 1. That it is almost all one whomsoever or whatsoever we understand as the party described 1. Whether it be heaven the place of blessednesse or 2. the glorified Elect who are blessed and adorned in this place or 3. the happinesse and blessedness of the enjoyment of God by these elect Saints in this place of glory Certainly none of these can be excluded this being clearly the scope to shew the good condition of all those who are written in the Lambs Book of life opposit to the misery of those who are not written all must be taken in both who are thus adorned where and with what they are made thus happy We shall not therefore be curious to distinguish them the scope being to shew that the Elect are in a most happy condition 2. That this happinesse is figuratively set out two wayes 1. By such things as are most precious unto men and of greatest value as of gold precious stones and excellent building a bride c. though the things themselves infinitly exceed any thing they can be represented by 2. By these things that are most precious even to the people of God as the tabernacle outward ordinances Gods presence with them c. which being to them of more worth than the former do serve notably to illustrate and to commend this happinesse unto them 3. That the manner also is figurative holding forth these things in such a manner and by such expressions as may make them most intelligible unto men who here are strangers to these mysteries and therefore we are to conceive of the expressions as they conduce to this scope 4. Hence it is not needfull to enquire in every particular part of the allegory or similitude as if it did set forth some different thing it is enough they all concur to set out one generall to wit the excellency of this good condition therefore are we not to understand one thing by this stone another thing by that one thing by the City another thing by the Bride though in a good sense it may be it is enough that they together shew that it is glorious so that this city cometh down from heaven that it hath twelve gates and that the tree of life hath twelve manner of fruits c. They are but expressions accommodated to our uptaking of them and so discovered to Iohn in the vision that they may be known to be more than a common city tree c. that are here They are heavenly even as the taking of Iohn to a great high mountain ver 10. is set down to make our the coherence of the allegory It is marked that the City came down and he was taken up whereby the more conveniently he might see it which yet is not locally done but in vision Particularly there is here a City 1. named 2. described 3. commended Iohn putteth to his name here I Iohn saw it to confirm it by such a witnesse whose testimony is true Ioh. 21. and to make it passe with credit he feigned it not but saw it in vision though far short of the thing it self 1. The City is named the new Ierusalem That by Ierusalem is signified the Church is clear in Scripture for the special priviledges Ierusalem had in her There is a threefold Ierusalem in the Scripture 1. Legall Ierusalem which long since in destroyed and as to its ceremonies is in bondage Gal. 4. 2. A Ierusalem that now in i.e. the Gospel-church called the mother of us all Gal. 4. 3. It is taken for the heavenly Ierusalem or the glorified triumphant Church where God immediately dweâ—â—etâ— with His people whereof that earthly Ierusalem was but a type Heb. 12 22. so we understand Ierusalem there as including heaven where Angels and just men made perfect are and the Church militant as it is the first step to this and by which we have right to it through the Covenant of Grace in the Church It taketh in the Elect glorified and militant for there is but one family Eph. 3.15 This is called Ierusalem 1. Because typified by the first Ierusalem 2. Because it is the same Church glorified that was before even as it is the same world now which shall be then Only it is called new Ierusalem not only to distinguish it from the Jewish Ierusalem but even from the evangelick which is called the holy City before Chap. 11. but not the new City It is new Ierusalem as the earth is new in the words before that is fully freed from all corruption and by its qualifications another thing than it was though as to the persons the same yet now perfectly glorified and glorious another sort of Church then nor now though the same Church yet now presented without spot or wrinkle or any such thing Eph. 5.27 The second part is its description It is said to be coming down from heaven This supponeth no locall mutation of the place described but the excellent nature and quality of it whether place or person that such a City was never on the earth it was a thing that was of a heavenly original therefore Heb. 12.22 called heavenly â— for
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war