Commentary on Revelation

Concerning the way of Covenanting with God, and of a sinners obtaining Justification before Him.

THis last Epistle, directed to the Church of Laodicea, doth contain a short sum of the Gospel, and God's way of engaging sinners to Him. It will therefore be meet to take some more particular consideration thereof: For, here, 1. we have man described in his sinful condition, • s miserable, naked, poor ; and withal, blind and ignorant of the same. 2. We have the remedy proposed, to wit, gold, and white raiment, &c. that is, Christ and His righteousness, which is the great promise of the Covenant of Grace, as the mids leading to the enjoying 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, •• all and repentance, which are comprehensive of all.

This doth hold forth God's 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 God's Justice, to have that sentence standing against him. 2. There being no remedy possible upon man's side, as a satisfaction to that Justice, there is an external righteousness 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 virtue of the Covenant of Grace; and by virtue 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 righteousness is not only revealed therein, but offered thereby to all who shall by Faith receive the same: in which respect, the Gospel, • s it is contained in the Word, and the Preaching thereof, is • o •• only called the external instrumental cause of our Justification. 4. When by the Power of God's Spirit, the sinner is brought to receive this offer, and to rest upon this righteousness, as the only ground of his peace, and his whole defense against the Law before the Justice of God, then, according to the offer, he becometh interested in this righteousness, and Christ becometh his righteousness, 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 God's Justice, as a debtor may plead absolution from his debt upon his instructing the Cautioner to have paid 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 Righteousness: and it is also called the instrumental cause of our Justification; because it acteth by receiving Christ, as He is • olden forth in the Word: and if that be justly called the external instrumental cause, which doth offer him for our righteousness, 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 righteousness, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousness for our defense before God's Justice, that righteousness 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 Ambassadors, Marrying, B • ying, and such like. All which, do import a mutual dosing of a bargain upon mutual terms: and thus it is expressed, to show, not wherein formally our Justification doth consist; but to show 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 legal 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 Christ's satisfying for him; or, it is the reckoning of Christ's satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legal and judicial procedour before men. The first way showeth how we become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second showeth 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 less to be separated;) but as they be different ways 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 business, and that a sinner may be helped to conceive of the same the more distinctly when he hath it molded 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 immediate meritorious cause of our Justification, is Christ's 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 righteousness of the Saints, must be a put on, communicated, external and imputed righteousness: so that, supposing a man to be pursued before the bar of God's Justice, there is no defense can be proposed but Christ's 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 fly to in that day? Only to be found in Him, (saith he) not having my own righteousness, which is by the works of the Law, but that which is by Faith in Christ. Thus, Christ is our Righteousness, 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 immediate ground, upon which He was found liable to Justice: in that same manner therefore, His Righteousness must be the immediate cause of our being absolved, seeing His Righteousness must be transferred to us, as our sins were to Him, as is said.

2. That this Righteousness of the Mediator, is immediately 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 Christ's Righteousness immediately, 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 less to boast of, when the cautioners payment is immediately imputed to him for his absolution, than if by his industry 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, Righteousness, Sanctification, Redemption, 1 Cor. 1.30. for this very end▪ That • e who glorieth, might glory in the Lord. 3. This riddeth marches between the righteousness of the two Covenants, that the one is inherent and consisteth in Works, that is, as the Apostle speaketh, ( Tit. 3.5.) the righteousness, or somewhat which we ourselves have done; the other, is without us, and cometh by imputation: and so is not only distinguished from our own righteousness; 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 defense 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 defense, or producing of that discharge, immediately, may be said instrumentally to procure it, because it is not the cautioners payment simply that is sustained, as a relevant defense in judgment, till that be instructed, and except the defense be founded thereon, for, so the Law provideth: so, it is not Christ's satisfying simply, but His satisfaction, pleaded by Faith, and •• ed unto, that justifieth; for so the Law of Faith hath enacted; yet the producing of such a discharge, meriteth nothing, but giveth a legal 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 Christ's satisfaction before the bar immediately: for, 1. that stoppeth all mouths; and none can produce that satisfaction, but they must necessarily acknowledge emptiness in themselves, Justice and Grace in God, and love and fullness in the Mediator. 2. The pleading of this, showeth a complete, perfect, equal, evangelick, righteousness in all, whereas if it were anything in us that were accounted so, then it would not be equal (if perfect) which cannot be said of that which is our righteousness; or, that one man hath better ground to be justified upon, and a better righteousness 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 express, 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 itself, 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 seeing 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 radical 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 Christ's righteousness; and that therefore it is the principal condition, and other things, less principal. In this • 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 Evangelic righteousness, 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 pass in this matter, without mistake or strict binding of them to the acceptions wherein they are • sed in other matters: much less 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 perswa • ed, that the reflecting on many worthy men, the obscuring of the trodden 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 alleged) in fundamental material things, &c. shall be more prejudicial to edification, nor the bringing forth of this shall be useful: 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 show 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, seeing 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, another matter be comprehended, than formerly hath been intended by other expressions in the writings of others, it cannot be so easily approven, lest we should condemn the generation of God's People who have gone before us: laying by therefore prejudice and contention for words, we shall a little (so far as our scope permitteth) inquire in the truth of Faiths peculiar concurring for the application of Christ's Righteousness 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, Justifying, &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 entitleth to the benefits comprehended in it, as in a Marriage-covenant, entry thereunto entitleth 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 dutifulness to her Husband after Marriage, and an adopted Sons dutifulness 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 privileges Covenanted: So, formal consenting in Marriage, is the condition; and a Sons actual accepting of the offered adoption, and engaging himself to be dutiful, do enstate him in the privilege of a Son, although he hath not yet actually performed all that he is engaged unto: and in this respect, the actual 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 privileges 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 privileges 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 faithful Wife; for, if she fail in the essentials of the covenant, she may be di • orced: or, an adopted Son, cannot plead actual possession of the inheritance, though • 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 wh •• 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 So • , their performing of conjugal and filial 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, Christ's Righteousness, and maketh him a Son, that is Faith properly taken, as it doth unite with Christ, John. 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 Righteousness, cannot be separated from Justification.

2. We say, if we look to such privileges 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 holiness may be called the condition of Salvation, because that is not actually attained without these; even as a Wifes dutifulness 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 privileges 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 privileges 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 Husbandman and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead anything upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed infer duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not-presuppose the actual 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 Husbandman and his hired Laborers, &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 holiness and obedience, was necessarily presupposed to the having right to the great privileges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by virtue 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 man's 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 holiness and works, but because it doth not require them actually to pr •• ede a persons title to all the privileges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence we may call the Covenant of works, a servile-covenant, and the Covenant of Grace, a filial or conjugal 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 merito • 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 Evangelic works not perfectly holy: because so, there were not the same law for ordering of holy duties to us which they had, no • that same absolute pattern of holiness for our copy, to wit, God's holiness, calling us to be holy, as He is holy; nor were defects, in reference to our perfect holiness, sinful under the Covenant of Grace, if perfection were not required therein: all which are false, besides that so it were s • 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 intervening, he had all the debt forgiven him to so much, or had a new bargain given him for a penny yearly, or a pepper-corn in the place of a thousand talents; and, in a word, so much down, or that for gold, ure of gold should be accepted: For so, 1. some would have their penny 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 ( m • jus & min • s 〈◊〉 variant speciem :) for, paying of one bushel, 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 penny or pepper-corn, but that he hath broken the Law; his righteousness therefore must be such as doth meet that charge, as, Rom. 8.34. and so it must be such a righteousness 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 righteousness of the Law and Gospel, he opposeth not as it were a thousand talents to a penny, or one sort of works to another, but the righteousness 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 righteousness of Faith, and the righteousness of Christ, and the righteousness 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 ou • having actual ri • ht to the following privileges, or a woman's consent before her actual 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 formal different consideration of the condition of Justification, from the condition of the Covenant: for, Justification being a legal judicial act, it must presuppose such a condition as may be a ground in Justice to absolve a sinner; and therefore in this, Christ's satisfaction, as presented and pleaded, must be the only ground; for, it is with respect to that only, by which a sinner can be justified; and this is, to be found in Christ, Phil. 3.9. Covenanting again, being a mutual deed, wherein the Lord condescendeth to make a free offer, and to admit in Covenant upon condition of receiving, the condition here must be that which enti • 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 res • eth on him; which must be judicially understood, as o •• resteth on a relevant defense, and therefore pleadeth it, as it is said, Rom. 2. that the Jews rested on the Law, which was to expect Justification by it, and so to rest on the righteousness thereof; in which sense we now rest by Faith on Christ's Righteousness: 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 Righteousness, it may well be called the instrumental cause of our Justification. Thus, suppose a sinner to be lying under God's 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 Christ's Righteousness, and rest thereon, he shall be justified. 1. A sinner is induced to receive that offer, which is done by consenting, and submitting to that way of obtaining righteousness; 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 God's threatened curse▪ and to satisfy this he giveth-in Christ's satisfaction; which being offered to him for this end that he, upon the receiving thereof, may be justified; he, by Faith resting on God's faithful Word, through Christ, repelleth all these charges, by presenting that as his defense, and by the letter of the Law of Faith, which saith, He that believeth shall not come into cond • 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 righteousness upon which the sentence passeth, is, the Cautioners payment; yet so as it is Judicially pleaded: in which respect, we say that Faith is instrumental. And though this pleading of it be necessary, and the Law absolveth not but when the ground i • instructed; yet this pleading or instructing, is not the persons righteousness 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 human Courts. And the tennor of the way of Justification, being holden forth in the Word with respect to a judicial procedour in human 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 instrumental 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 God's promises, supply that room, which conditions do in men's mutual bargains; wherein when one promiseth somewhat on such a condition, the performance of that condition doth turn the conditional 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, God's 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 extrinsic ordination. By the second, to wit, that it is called an instrumental cause, the intrinsic 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 • 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, seeing there must be an application of the righteousness of Christ, and seeing Faith doth concur, or is made use of as a mids for receiving of Him, which is the way by which His Righteousness is applied, why may it not be called instrumental in our Justification, as it is instrumental in receiving of and resting on His Righteousness, 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 anything; but the organs, or means, whereby we see and grip. Neither doth this give anything to Faith, that derogateth from Christ: for, it leaveth the praise and virtue to Him; but doth infer only an exercising of Faith, for attaining of that benefit, to wit, Justification, Justification itself being an apotelesma (to say so) or effect, both of Christ's purchase, God's Grace, and our believing, and doth flow from them all respectively, and doth presuppose the same. The dispute about active and passive instruments, is needless here, seeing the meaning is clear, that for attaining of Justification by Christ's Righteousness, 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 righteousness of Christ, and the righteousness 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 righteousness of Christ is the thing immediately presented before God's 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 Christ's Righteousness, 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 less necessary to Justification, than offering: and seeing 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 typify this, John. 3. verse. 14. Now they, by the virtue 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 Lord's appointment: even so it is here; its Christ's virtue whereby we are justified, yet so as by Faith it is apprehended, and according to God's 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 righteousness, as it is the mean by which Christ's Righteousness 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 instrumental in their own absolution, although it be only the virtue of the discharge given-in that doth procure the same; so may Faith be said instrumentally to justify us, as it presenteth for us Christ's satisfaction before the justice of God. And so it is here as in human 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 favors 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 men's 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 Christ's Righteousness, even as of the only immediate Evangelic-righteousness, as it respecteth our Justification: because, if Faith be considered in itself, 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 virtue from Christ, &c. which others had not, and accordingly the effects, are attributed both to their Faith and to Christ's Power; therefore, it may be so here, to wit, Justification may flow from Faith as the instrumental cause, and from Christ's Righteousness as the meritorious.

5. In the ordinary similitude of Marriage or solemn Covenanting, it may be seen: for, actual consenting, or the hand that writeth the name, may be said to be instrumental in the closing of the bargain, or in attaining the privileges that follow thereon, and the hand hath another 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 men's courts for attaining absolution; but it is the speaking of such pertinent truths, or producing of such suitable 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 efficacy 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 justify.

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 God's 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, John. 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 entry, 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 anything that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that entitleth one to the privileges covenanted; But what entereth one into this Covenant, doth entitle him to the privileges 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 privileges 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 God's, 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 justify, 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 righteousness that can abide the trial in justice. Then cannot Justification be a continued act, because if Justification be not instantaneous and immediately perfect, it must either be upon ones not-believing in Christ, or because of some defect of the righteousness 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 righteousness: which were also absurd; But the former is true, a Believer cannot be conceived to be such, but he hath a complete righteousness 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 actual perfect righteousness, 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 holiness is no less 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 necessity 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 add or mention Works as distinct from it, or to press 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 Holiness 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 holiness, were the last act of a person before death, neither can they say that engaging to holiness 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 Savior, 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 righteousness of the Law saith on this ways, the man that doth those things, &c. and the righteousness 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 legal works, or Law-righteousness, which are not alleged by this opinion; but doth not exclude Evangelic 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 virtue of God's 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 righteousness which we ourselves do, Tit. 3.5. And in this respect, to work one day and to work twenty years, or paying of a thousand talents, and one penny, 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 itself, 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 righteousness thereof, and as the only ground upon which we can expect to be justified by it: again, by the Covenant of Grace, Christ's Righteousness without us, received by Faith, is only admitted as a Righteousness 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 righteousness spoken of, Rom. 10. verse. 3, 4. (which is the righteousness of Faith, and is opposed to our righteousness) is Christ, the end of the Law for righteousness to all that believe, who was stumbled at by the Jews, &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 righteousness 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 dissuadeth from that opinion, is, that it doth propose something in ourselves as the immediate ground of our Justification before God, under that title of being our Evangelic righteousness : for, if works concur in that same causality with Faith, Then our believing properly must be accounted our righteousness, and not Christ's by Faith taken hold on: because these two are inconsistent, to wit, Faith and works, in a proper sense, to be our Evangelic-righteousness, and Christ also. For, suppose one to be charged at God's Barr for sin, the one way Christ is represented, and the other way the man's believing and obedience. If it be said, that when we mention believing or Faith, it cannot but respect Christ. Answ. 1. Then there is no difference; for, we acknowledge Faith correlatively taken to be our righteousness. 2. Then also works cannot concur in that manner; for, they cannot so respect him: which is all that is intended.

If it be said, that Christ is our legal-righteousness, that is, that by Him we have satisfied the Covenant of Works, He having paid in our name; but Faith and obedience are our Evangelic-righteousness, that is, as He hath procured a new grant of life upon these easy 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 God's way of Covenanting, who hath not appointed our paying of a small rent (as it were a penny) to be the ground of our right unto Christ's purchase; but seeing Christ became Cautioner in our name, to pay the debt, He hath appointed the debtors claiming of, and submitting unto his payment, to be the terms upon which he shall be absolved, as was at the entry to this discourse observed, and is clear from Philip. 3.9. where the righteousness of Faith (which is our Evangelic-righteousness, 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 righteousness for Justification beside Christ's; and so doth make two righteousnesses in Justification, and one of them to be the mids for attaining the other, whereas the Gospel righteousness is but one in itself, 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 Evangelic-righteousness, or a condition of the Covenant of Grace, but there will still be a readiness 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 easy to exceed in reference to anything in ourselves, considered in itself; 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 legal-righteousness be understood that which may be satisfying to the Law, so Christ indeed is our legal-righteousness; yet so as by the Gospel only we have access to Him, and have a promise of being accepted through Him, without the receiving of which by Faith, He is not a legal-righteousness to any: and so He is our only Evangelic-righteousness also: and thus our legal-righteousness and Evangelic, 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 legal-righteousness, as the Laws charge is satisfied by Him; and He is our Evangelic-righteousness, 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 legal-righteousness: and the dividing of these two righteousnesses, doth suppone, that there may be a legal-righteousness in Christ, to such as may actually never partake thereof, (and we are afraid that some such thing may occasion this distinction) whereas God's way in the Gospel is to provide a righteousness for such as were given to Christ, by which they may be actually justified, Isa. 53.11. And if Christ be not this Gospel-righteousness, 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-righteousness is preached. And it is by putting on Him that even the Gospel holdeth forth Justification. But, if we consider the Law-righteousness strictly, as it requireth personal holiness, or satisfaction from the very party; so Christ is not our legal-righteousness; and in that sense it cannot be pleaded for: it must therefore follow, that He is our Gospel-righteousness, seeing no other way but by the Gospel we have access to Him. And therefore that distinction will not hold here: for, Christ is either our legal-righteousness, that is, the righteousness which the Law holdeth forth, and accepteth of itself, or our Evangelic-righteousness, that is, the righteousness 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 Evangelic-righteousness, seeing 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-righteousness, 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 righteousness and ground of Justification, wherein Christ is not comprehended, which will-sound no way like a Gospel-righteousness.

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 righteousness; 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 Christ's Righteousness • s our immediate righteousness, 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 righteousness that will never quiet the conscience, and which the Gospel will never own as an Evangelic-righteousness, 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 Righteousness, or is impured to us for our Justification; and so Faith itself properly cannot be our righteousness. 2. We say, that when Faith is called the condition of the Covenant, or our righteousness, it doth not imply that it is properly imputed; but it showeth to whom and upon what terms Christ's Righteousness is imputed, or, how a sinner may have access 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 Christ's Righteousness, 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 privileges 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, God's appointment; without which, a look, considered simply in itself, is not so to be esteemed.

If it be yet urged further here, that if Faith properly taken, be the condition of the Covenant of Grace, and hath in that succeeded in the room that Works had in the Covenant of Works, Then Faith must be our Evangelic-righteousness, because Works then were our legal-righteousness, 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, implieth still this, receive Christ and rest on His Righteousness, or submit to Christ's Righteousness, and accept of Him for that end, that He may be righteousness 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 Christ's Righteousness 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 Righteousness may be imputed to us, and so we upon that account made righteous, and that in him, and not in ourselves, as it is, 2 Cor. 5.21. which implieth, that even our Evangelic-righteousness, whereby we are absolved, is in Him, and not in ourselves, 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 actual performing of which, there could have been no pleading for it: but this, to wit, the Covenant of Grace, is a conjugal Covenant; therefore is not the condition thereof in all things to be squared by that. Beside, works were the very material righteousness 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 joint concurrence 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 Christ's Righteousness 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 Righteousness, Then it is Christ who is our Righteousness, and not Faith strictly and properly taken, much less largely, as comprehending all other Graces: for if it were our righteousness properly, there needed no imputation of Christ's after our believing, except it be said (as some Papists say) that it is imputed to make up our defects, and to make our holiness acceptable; and so it were our Faith and Works that should be justified by the imputation of Christ's Righteousness, and not our persons: which is contrary to Scripture. 2. This is, upon the mater, the same with what we said, as is hinted: for suppose a debtor to be pursued, he pleadeth absolution, because his Cautioner hath paid, and he produceth the discharge given to him, wherein that is acknowledged; his pleading so and producing of that discharge, may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him, yet his absolution floweth from the complex business, not of his pleading simply, but of the cautioners paying, his pleading of that payment, and the Laws accepting of that defense and imputing of it to him; and so from all these together his absolution floweth: just so it is here, our Justification floweth from Christ's satisfaction, being accepted and rested on by us, and imputed to us by God. And therefore, thirdly, though Faith properly be the condition upon which Christ's Righteousness is imputed to us (I had rather call it the mean by which it is apprehended) yet it followeth not, that therefore Faith properly taken, is our righteousness, and as such, is imputed to us, and accounted so, seeing still this presupposeth the imputation of Christ's Righteousness in order of nature to interveen betwixt our believing and our Justification: and therefore that His Righteousness imputed, must be properly our righteousness, seeing we upon account, and considered as such, (to wit, as having Christ's Righteousness imputed to us) are justified; and upon that Righteousness imputed, Justification is immediately grounded. Yet, Fourthly, All this doth say nothing for Faith largely taken, as comprehending all Gospel-duties: for, though Faith strictly taken be necessary for having right to Christ's Righteousness, or having it imputed to us; yet are not actual works so, by any means; but through the imputation of Christ's Righteousness, we are first accepted, and then bring forth these good works; which showeth that they do not go before that imputation of Christ's Righteousness, or our Justification, but that rather they follow thereupon. For, if we cannot do good works, till we be Sanctified, and if none be Sanctified, but such as are Justified, and these two cannot be separated; no not for an instant of time (for it cannot be said that a man is Sanctified, but not yet Justified, aut contra ) Then it will follow, that a man is Justified before he hath actual works, (it is of such we debate, and not of habitual seminal holiness) for he may be, and is Sanctified before he can have them, much more ere he persevere in them. And so consequently, actual good works cannot concur to Justification as Faith doth, or be the condition thereof; But the former is true and clear: Therefore so is the latter also: which is the thing that was in Question. Lastly, we say, if Faith properly, and largely taken according to their meaning, (or yet strictly) be imputed to us for Righteousness, Then either Christ's Righteousness is not imputed, but our Faith only, or Christ's Righteousness and our Faith properly taken also; But neither can be said: not the first, to wit, that the Righteousness of Christ is not imputed to us, but Faith only, That I suppose is not intended: neither can the latter be said, viz. that Faith is imputed to us for Righteousness and Christ also: for then, Christ is either imputed for our total righteousness, and so Faith cometh not in, or, as a partial righteousness, and that is absurd. Again, either His Righteousness is imputed to us before we believe, (and so before our Faith can be imputed) which is false: for, that would make Christ's Righteousness to be ours before we were in Covenant internally; Or, it is imputed to us after we believe, and so after our own Faith is imputed to us and accepted for Righteousness; But that cannot be; for then we would be righteous, before the imputation of Christ's Righteousness; which is absurd: or, lastly, both must be imputed together; which also cannot be: for, if both be imputed together properly, Then both in the same sense or kind of causality, or in diverse senses: the first cannot be said; for that would make both meritorious, which is disclaimed: if the last be said, then it must be so as the one is imputed to us for our legal-righteousness, to wit, Christ's satisfaction, and the other as our Evangelic, to wit, Faith; But, 1. That is the thing already spoken to, and doth divide Christ and our Gospel-righteousness; Or, 2. It turneth to this, that Christ is the thing that satisfieth Justice, but Faith is the ground or mean by which we come to have title to that satisfaction; which is the thing that is granted, and we suppose is the thing that by some is intended: and is in sum, that, to which others give the name of the instrumental cause. And if so, there needeth not be contending for words: for, both are acknowledged, to wit, that by Christ's Righteousness, only as the meritorious cause, we are justified, and that there is no right to plead Justification by that, except by Faith, or upon condition of believing, by which, actual right to Christ, and by Him Justification, is obtained.

Further, it cannot be said, that they are imputed jointly: for then, 1. Either that imputation must be an instantaneous act, at the first believing, or exercise of Faith; and so Justification must be an instantaneous act also; which they will not grant: because the Faith that is imputed (according to them) is Faith and the exercise of holiness persevered in; for which cause, Justification to them is a continued act. 2. It must be instantaneous, but not imputed, till Faith and Holiness be persevered into; and by this, neither Christ's Righteousness, nor Faith is imputed to the person, not can he be accounted in friendship with God, or to be in Christ, or righteous, till his life be closed: for, he cannot be accounted so, till he be justified; and he is not justified, till these be imputed to him for Righteousness: Or, 3. that imputation must be a continued act, from the first closing with Christ till the end. But how can that be? For, 1. It is hard to conceive the act of the imputation of our faith to be continued, but more hard to conceive the imputation of Christ's Righteousness to be a continuing act: for, Christ's Righteousness, at the first, is perfect, and it is to be imputed to the Believer; if therefore one may be called a Believer, it is to be imputed to him instantly. 2. Imputation being a judicial word and act, it supponeth an instant sentencing of such a righteousness to belong to such a person, as it were, and to be accepted for him: for, if he hath not perfect right, there is no legal imputation, (to say so;) but if it be perfect, then it is an instantaneous act. 3. If it be continued, then it is continued as if at first it were not a perfect imputation or perfectly imputed; But that were to say that it is not imputation: if it be continued as perfect, then it is supponed to be instantaneous, and past; and what was said for Justification, doth hold here. Indeed if the meaning be that the Gospel doth continue to impute Righteousness, even after Faith, till the Believer be in Heaven, and to account such a sinner just by virtue thereof, That is truth; But that speaketh the changed state of a sinner, upon the account of an imputation and justification already: so indeed, the word of the Gospel continueth still to pronounce Believers justified upon that account, and that imputation in its virtue never ceaseth; But it cannot be said that the Word doth continue to justify, as justifying denoteth the changing of a persons state, from a state of enmity to a state of friendship: even as an absolved Rebel, or Debtor, once pronounced free by virtue of such a persons intercession, or Cautioners payment, doth continue to be declared free, that is, his absolution continueth in force; but properly, the act of freedom, or absolving, doth not continue, but is instantaneous upon the production of such rights.

To shut up this, we may illustrate the way of Justification, which is more clearly expressed in the Gospel under these expressions, believe and thou shall be saved, by comparing it with the more obscure and typical expressions used under the Law: for, it is certain the substance is the same; and what is our legal-righteousness, was theirs; and what was their evangelick-righteousness, is ours also. Now, the terms or expressions of the Old Testament run thus, Levite. 4. verse. 3, 4, &c. When a man sinneth, he shall bring his offering, &c. and he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him, &c. In which words there is an express condescending upon the Lord's side to propose something as a righteousness for a sinner, which was to be accepted for him; yet, I suppose, no Christian will say, that it was the external sacrifice itself, that was to be accepted for such, nor that it was the act of the Faith of the offerer alone, that was so accepted: for then there needed no sacrifice, but it behooved to be the thing typified by that sacrifice, to wit, the Sacrifice of Christ, looked to, apprehended and ple • ded by the Faith of the offerer, that was so accepted. Yet, the external sacrifices in the Old, are as expressly said to be accepted for a sinners Justification, or as an atonement for him, as Faith is said to be accounted for righteousness in the New: and as it cannot be said, that by virtue of Christ's satisfaction, or the Covenant with him, it was procured that such performances and sacrifices should be accepted of themselves, as the persons immediate evangelick-righteousness, though their ceremonial Law was their Gospel; So it cannot be said, that there is any such bargain concerning Faith in the New Testament; but that Christ apprehended by Faith, is the Righteousness both under the Old and New Testament: which is the thing we intend.

Concerning Repentance.

REpentance is much called-for in these Epistles, and that with peremptory certification of coming wrath, if the same prevent it not, as we may see, Chap. 2. verse. 5. in the Epistle to these of Ephesus, who look like a people real in the Work of God, though under some decay: It is also called-for from Pergamos, verse. 16. Yea Jezebel hath a door of mercy opened to her, upon supposition of Repentance, verse. 21, 22. This also is required of Sardis, Chap. 3. verse. 3. and of Laodicea, verse. 21. For clearing of which places, and other truths concerning Repentance, it may be inquired, once for all, 1. If Repentance be simply necessary for preventing of wrath and obtaining of the pardon of sin? 2. In what respect it is necessary, and how it doth concur thereto? 3. If to a Believers recovery after his sin, the exercise of Repentance be necessary? 4. If so, what kind of Repentance?

For understanding of all, we would premit, that Repentance may fall under a threefold consideration, 1. It may be considered as somewhat previous in time to the exercise of Faith and Pardon of sin. This is properly legal-sorrow, and is a common work of the Spirit, which may be in one, whose sins will never be pardoned: it is therefore not of itself gracious, although the Lord may sometimes make use thereof, for a sinners humbling and wakening before his conversion. This is not the Repentance that is pressed here.

2. It may be considered, as it doth not only follow pardon, but also the intimation thereof; so it is a melting of heart, and a self-loathing that floweth from felt love, as the promise of the Covenant is, Ezek. 16.63. and 36.31. This is the melting of heart, spoken of in that woman, Luke 7. Who loved much, because much was forgiven her, verse. 47. Neither is this that which is principally intended here.

3. We may consider Repentance as a work of sanctifying Grace, rising from the sense of by-past sin, and hope of future mercy, whereby the heart is both affected with indignation in respect of what is past, and warmed with desire and love in respect of what it expecteth, and so differeth from the first, which ariseth from apprehended future wrath; and from the second, which floweth from self-received mercy. This Repentance goeth alongst with Faith and the exercise thereof, for the attaining of the hoped-for remission, with a through impression of the freeness thereof in respect of the persons felt sinfulness. That is the sorrow after a godly manner, which is spoken of, 2 Cor. 7.11. and it is that which is principally intended here, and in other places where Repentance is required in order to remission of sin.

In Answer then to the first Question, We say, that Repentance, understood in the last sense, is simply necessary for the obtaining of the pardon of sin, so that without it no unreconciled sinner can expect peace with God: which we thus make out, 1. from several places of Scripture, and first, by these places where the command of Repentance is prefixed to the obtaining of pardon, and preventing of wrath; and that by way of certification, that if it be not, remission is not to be expected, as Acts 3.19. Repent that your sins may be blotted out : which doth imply, that without this, the blotting out of sin is not to be expected: otherwise the proposing of the blotting out of sin, could be no great motive to press the exercise thereof; which is the Apostles scope: as also, Acts 2.38. Acts 8.22. and so in all other places, where Repentance is pressed as a mids for attaining of that end.

2. We may add these places where the connection between Repentance and Pardon is more peremptorily enforced, as Luke 13.2, 3. Except ye repent, ye shall all likewise perish : than which nothing can be more clear; and Prov. 28.13. He that covereth sin, shall not prosper: but he that confesseth and 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 people's ruin upon their not repenting, as in Levite. 26. Amos 4. Ezek. 18. Ra • el. 16, &c. and many such places, is clear, where this, they repented not, is given as the cause of God's continued quarrel 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 judgment, except Repentance prevent, Chap. 2. verse. 5, 16, and 22. and it is particularly marked to be the ground of His continued controversy with Jezebel, verse. 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 God's Covenant, in which remission of sins is subjoined to the exercise of Repentance, as necessarily antecedent; so that without it there is no access to any promise of pardon. See, first, Levite. 26.40, 41, 42. If they shall confess 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 legal-covenant, it is expressly 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 expressly Covenanteth for pardon on these terms: and, 2 Chron. 7.13. the Lord doth expressly 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 expressly said to be, upon the matter, God's Covenant with David : which cannot be denied to be the same Covenant of Grace with that comprehended in the Gospel, seeing 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 less are they to be pleaded by any other for that end. Now, the Covenants end, as it holdeth forth remission, and its essential promises, must be common to all. It may be confirmed also from 1 John. 1.9. If we confess our sins, God is faithful to pardon, &c. which supponeth that there is no engagement (to speak so) upon God's faithfulness 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 simply, 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 show the necessity of Repentance in a person that may expect pardon. It is true both Repentance and Remission are Christ's 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 legal 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 eternal 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 needlessness of Repentance for the obtaining of pardon: and therefore the overturning of the one, is the overturning of both. It is true, God's 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 p •• 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 immediately 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 God's 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, seeing 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 Lord's purpose, there is a great difference, although as it is His purpose, it doth make no real 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 God's 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 glorify 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 expel darkness: For, remission of sins being to them the infusing of habitual Grace, and Repentance being a part of that inherent Holiness, In this respect they account Repentance necessary as a part of our formal Righteousness, 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 God's 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 material cause disposing the soul for the receiving of a gracious quality, for the expelling of sin; or, as being a pre-requisite matter to God's 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 judicial 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 forgiveness, 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 recompense for the offense 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 temporal punishment, as this doth within. This also we abhor, as derogatory to the alone satisfaction of our Lord Jesus, who by His once offering up of Himself hath perfected forever them that believe, Heb. 10.14.

5. Neither do we establish a Sacrament of penance, thereby instrumentally to communicate remission of sins (that is, habitual grace, as they understand it) by the power of the keys, 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 ways 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 explicitly; 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 writings 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 holiness, 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 elicit 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 formal 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 external 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 human and natural reason; and inadvertingly in practice may be fallen into by many, who, though they disclaim a meritoriousness in their Repentance, yet are ready to conclude some prevailing persuasive 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 itself to prevail with God, and persuade him (as it were) to pity. This, I say, is not to be admitted: because God's will, being absolutely pure, simple and sovereign, is not capable of any motus from any cause without itself: and forgivnesse being an act simply of Grace, and ordered alone in all its manner of proceeding by His sovereignty, 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 freedom and sovereignty of Grace, which hath always its rise in his own bosom: 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 connection between Repentance and Remission, upon grounds laid down by itself, 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 Righteousness, instead of the perfect holiness which was the condition of the Covenant of Works; as if now, God in the pardoning of penitent sinners, their sin should not respect Christ's imputed Righteousness 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 man's 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 Christ's 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 Holiness, 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 virtue of that Covenant; as if their obedience had been perfect. This way is not sufferable, because it shutteth out Christ's imputed Righteousness 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 merit in these works; yet by this, it is still some work of outs that is the ground of our defense before God's Justice; and so cannot be admitted; for even Faith itself, 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 ways which are more gross, being disowned (so that there is neither ground to charge us with Popery nor Arminianis • 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 itself, doth not make a penitent any nearer unto remission; yet it being considered in respect of God's contrivance, and of the order which He hath laid down, and the promise which He hath subjoined 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 subjoining 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 show itself gracious upon, than if there were a continuing in security. Neither hath this congruity any causality or merit in it; but only doth show God's 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 God's 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 qualify 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 merely with respect to the promise, and the qualification contained it • and so a true penitent sinner, may be said to be qualified for remission, and may take hold of the promises that make offer of the same, which no other, not so qualified, can do: because the promises are peculiarly holden forth to such who are so qualified. 2. It qualifieth the sinner in reference to the promise, as it doth dispose him to accept the offered salvation freely, and to rest upon Christ alone for that end. Thus it qualifieth for obtaining of pardon, as felt poverty qualifieth a proud beggar to receive willingly an offered alms, and to be thankful for it: neither is the alms the less free, that it requireth one sensible of poverty to receive it: but it is rather the more free, and acknowledged to be so, when it is conferred: even so it is here.

There is one thing more questioned, even among Orthodox Divines, that is, if Repentance may be accounted a condition of the Covenant with Faith, and if in that respect, it be necessary, and do concur for the obtaining of Pardon? For answer, (That we may not disgresse long in this) we shall lay down some assertions, after we have premitted this distinction. A condition may be taken more largely for anything 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 proposal, the believing historically the truth of the thing heard, an esteem of it, and a desire to have it, with a loathsomeness to offend the party proposing it: These are supposed to be requisite 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 actual 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 didit 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-requisite 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 alms 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. verse. 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 justify 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 external object without a man, to wit, Christ's Righteousness: for, the performing of the condition must be the ground of our expecting the thing promised; which only Christ's Righteousness, laid hold on, can be reckoned to be. But Repentance cannot act thus upon Christ's Righteousness by taking hold of it without a man's 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 anything that is merely 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 less than Repentance: The answer is easy, to wit, That Faith is not considered merely 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, willingness and contentedness 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 immediate 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 itself, 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 seeing by this opinion Faith is admitted with Repentance jointly 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 jointly with believing in Christ be put in as a piece of our righteousness before God's 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 alleged before God's Justice as our righteousness. Ergo, &c. This may be made out, thus, If Repentance may be tabled as any part of our righteousness, Then it must be either as a Grace inherent in us, or as it acteth on Christ's Righteousness 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 Christ's Righteousness, as hath been said: and therefore cannot be said to concur so at all.

5. If receiving of Christ's 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 righteousness of this Covenant called peculiarly the righteousness of Faith, and not of Repentance, Love, &c. because Faith giveth a title to the righteousness 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 expressly proposed as the condition. Act. 8. It is said to the Eunuch, If thou beleivest thou may be Baptized ; and Act. 16. to the Jailor, when the Question is expressly proposed, What shall I do to be saved? Believe (saith Paul) and thou shalt be saved. So answered the Lord, John. 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 Christ's Righteousness and the Covenant than Repentance can do; and therefore Faith is acknowledged to be principal: 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 compass of the Covenant, must constitute them to be God's, and give him as it were a right to them by virtue 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 Righteousness. Therefore it must not be Repentance, but Faith, that is the proper condition. This is seen in a Marriage-covenant. For that is the woman's 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 administered; But it behooved to have antecedaneous to it, not only the purpose, but the actual 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 merely 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 join 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 principal condition, and the other but less principal. 2. Because all the rest are reducible to it, as necessary antecedents or means, &c. (so Mr. Baxter, Apho. Thos. 62.) and the formal and essential acts of this Faith are acknowledged to be subjection, acceptation, consent, cordial Covenanting, and self resigning. Now, if Faith be the principal 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 principal 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, seeing all other things mentioned are acknowledged as necessary antecedents or means, or implied duties, &c. why should there be a contending about words, and a new controversy 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 actual Holiness, and till then none are indeed Covenanters: which is absurd, as was formerly said: for so, none could other ways have right to anything 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 actual performing of the condition, that giveth right. Beside, if a purpose satisfy for a condition in these, Then either seminal Faith, or a purpose thereof is to be admitted also; which is absurd: or, if actual Faith be required, and but other conditions in purpose, Then it is actual 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 entire condition, and not a part thereof that giveth title and right: But it is absurd, that none should have right to any benefit before perseverance be ended, whereas perseverance, is a privilege that a Covenanter may claim. These may indeed be called someway conditions of obtaining the possession of the great benefit in the Covenant, but not of the Covenant itself; and are duties implied to be performed by • Covenanter, but cannot be conditions upon which he is admitted. And though somewhat to this purposes was said formerly, yet the matter being so like, there is no hazard nor prejudice from this co-incidencie.

Assert. 3. Although, in strict speaking, Repentance be not the proper condition of the Covenant; yet as to the naming of it a condition, or not, we conceive there is no great ground of debate: and if the matter be well guarded, the expression may be suffered; Otherwayes it is no strife about words. We conceive that the guarding of the matter, doth require, 1. That these Errors both of Papists, Arminians, and Socinians, formerly mentioned, be carefully eschewed, and that, by giving it the name of a condition, we do not fasten upon it any of these senses, especially the last, to which it is most liable.

2. This would be guarded, that Repentance be not shufled-in as a piece of our righteousness, or that which we make an immediate defense and shelter against the Justice of God: of which somewhat hath been formerly spoken.

3. This would be guarded, that Repentance be not accounted to be a condition is that same capacity and formality of acting as Faith is: because that would either confound the nature of these Graces, or wrong the way of the Gospel, wherein ever something peculiarly is attributed to Faith.

We come now to the third thing proposed, that is, if Repentance be necessary to a justified person for obtaining the pardon of sins committed after Justification, as well as before it. To which we Answer shortly, That the Scripture doth hold forth the same necessity in this case, as in the former. 1. Because there is the same order in the Commands that are given, and the promises that are made to them for obtaining pardon, as may be gathered from the Epistle to these in Ephesus, who may well be supponed to be Believers; and the ground, is general, in this Epistle to Laodicea, verse. 19. Whom I love, I rebuke and chasten, (saith the Lord) be zealous therefore and repent : where Repentance is put-in as a necessary mids for removing of God's rebuke and quarrel, even from them whom He loveth. 2. The promises made to Believers, run in the same terms, 1 John. 1.9. If we confess, God is faithful to pardon, &c. where John keepeth the same method in reference to pardon, even when he wrote to Believers; and putteth himself in the roll. 3. Experience doth also confirm the same, as we may gather from David, Psal. 32.3.4, &c. While I kept silence, my bones waxed old, &c. but I confessed unto thee, and thou forgavest me, &c. In which place, this connection and order is clear. Neither can it be said that David only obtained the sense of pardon, 1. Because he himself doth account it pardon, and such happiness as doth proceed from the not imputation of sin. 2. Because, Rom. 4. the Apostle maketh use of this experience for the describing and confirming of Justification itself: which could not have been, if the place had spoke only of the declaration thereof. And it cannot be otherwise, seeing the Law curseth every sinner, and the Gospel absolveth none but the penitent. It may be gathered also from Nathan's word to David, 2 Sam. 12. declaring his sin to be pardoned after his acknowledging, which supposeth it not to have been so before that time. So also it may be gathered from the Lord's dealing with Job's friends. Job 42. with whom the Lord was angry, till they humbled themselves before God.

Neither can it be well objected here, That this may hazard the perseverance of the Saints, supposing that some of them may die without actual Repentance. For, 1. The Doctrine and nature of the Covenant betwixt God and Believers, doth include a twofold impossibility, 1. That a sinful Believer can be pardoned without Repentance, because the Lord hath appointed that order and method, and that wisely and graciously for the scaring of Believers from sin, for the humbling of them under it, and for directing of them how to be freed from it. And there is need of this, least Believers being in a great part corrupt, should abuse God's goodness.

The other is, that it is impossible for a justified person to die under sin without Repentance. And these two do not cross one other: because the first is conditional; no justified person, having sin, if he repent not, can be pardoned: the other is absolute, to wit, no justified person can die under sin without Repentance: because they are kept by the power of God to Salvation, 1 Pet. 1.8. And he who hath ordered the end, hath also in His Covenant ordered the midses necessary thereunto; so that they cannot be again renewed unto Repentance. And it is in this, as betwixt election and effectual calling: for, no elect can be justified, till he be effectually called, so that if it were possible he should die at age before effectual calling, he could not be saved; yet it is simply impossible that any of them can die before effectual calling: so must it be here in respect of the renewing of Faith and Repentance.

It will be difficult to clear the fourth thing, to wit, what kind of Repentance (to speak so) is to be accounted simply necessary for obtaining the pardon of sin; because sometimes persons are not soon satisfied with the degree and kind of their Repentance: sometimes again, even Believers after foul slips are taken away without any sensible-like work of Repentance for the same. It may be questioned therefore upon the former suppositions, what is to be accounted Repentance? In answering to which, we shall first lay down some advertisements concerning Repentance, in the general; and then some distinctions of the same: from which the answer may be easily formed.

1. It is no peremptory degree of Repentance that is required, as simply necessary; it is sincere Repentance, having its native fruits, that is to be acquiesced in.

This sincerity of Repentance, is not to be judged only by the sorrow, horror, or grief that sometimes do accompany it, nor by the continuance thereof in its exercise; because Repentance may be true where little of these are: and it may be unfound where much of these is sensible, and that for a long times continuance, as experience doth confirm.

3. The sincerity and sufficiency of Repentance therefore, is to be tried mainly by the rise and effects thereof, &c. to wit, if respect to God's honor affect the heart with the sense of its sin; and if it so affect, as sin becometh hateful, the person is humbled in himself, and brought to esteem of, and put a price upon, God's Grace in Christ Jesus, so as to be in love with the same. This is properly turning, and doth comprehend the essentials of Repentance, what ever the degree of sorrow be.

These advertisements being laid down, we would now consider some distinctions of that Repentance that is necessary for pardon, especially in the Regenerate, as they are, or may be held forth in several expressions, by several persons.

Distinct. 1. Repentance is either express and explicit, that is, when men both know such things to be sins, and themselves to be guilty of them, and do expressly acknowledge the same, and are affected with them; or, it is implicit, when men are generally affected for sin, although they be guilty of some things which they do not know to be sins, or, know not themselves to be guilty of the same. Of such sort may be the Polygamie of several Godly men: which is not altogether to be justified, at least, in respect of the extent thereof, in all, as to be so ordinary, to have so many Wives, to have them of such consanguinity, as Sisters, &c. Of such sort may be the errors which were maintained by many of the Godly in the Primitive times concerning meats, days, &c. which not being known by them to be sins, cannot be said explicitly to have been repented of; yet that they were impenitent, it cannot be said. Under this also come-in many matters of fact, which are forgotten, not observed, or considered, as appeareth from Psal. 19. Lord purge me from secret sins. The last is to be accounted necessary to pardon, to wit, that they be penitent; but the first, to wit, that Repentance should be explicit with respect to every particular sin they are guilty of; this is not to be esteemed necessary in this absolute sense.

Distict. 2. Repentance is either actual, and that for particular sins, as when Peter repented of his denial, and David of his murder, &c. or, it is interpretative and virtual, as when a man is heartily affected for such and such a particular sin, and for the corrupt inclination and body of death that is in him, that is the seed of all, although there be some particular sin, which is either not known to him to be such, or is not actually in his mind; and so cannot be particularly and actually repented of: yet it may be said, that virtually he doth repent of the same: Because, 1. He doth repent of all sin in the root and seed thereof; and he may well be constructed to repent of, and to loath all the branches and members, when he is seriously humbled under the impression of the indwelling root and body of death. 2. Because he repenteth of the sins which are known to him, upon the account which is common to all sin, as sin, to wit, its dis-conformity to the Law of God: and therefore may well be constructed to repent virtually of all the sins he is guilty of; because that which is the essence and form (to speak so) of every sin, is detested by him as it is such: and (as it is said) â quatenus ad omne valet consequentia. This last is only pleaded for, as simply necessary, as the former instances do clear.

Dist. 3. Repentance may either be considered intensively, that is, as it doth affect the heart with a high degree of sorrow; or, it may be considered appretiatively, that is, when sin is seen and acknowledged: and though there be no such intense sorrow, or so sensibly affecting the heart; yet sin is accounted a thing to be sorrowed-for, and the heart is weighted that its sorrow is not deeper; and the person reckoneth itself so far under the body of death, as it cannot be answerable to its light in the exercise of Repentance. This last may have the native effects of Repentance, to wit, the humbling of the sinner, &c. without the former; therefore, at least, the former is not simply necessary. Mark here, that the use of this distinction is exceedingly different from the use which Papists make thereof, to wit, for supporting of a ruinous inherent righteousness, whereof Repentance is a part: and because they cannot find it in that intenseness as may stand before justice; therefore they coin a sort of appretiative Repentance, which to them is a desire and endeavor in the uttermost degree possible to attain the former, that so they may underprop the other that is like toruine; or put this in its room: but there is no such thing here; for, as we understand the appretiative Repentance, it is to commend Grace and humble us the more: but as they do, it is to support Works; and can never give a conscience quietness, because it is still defective, even in what it might attain, whereof we possibly shall say somewhat elsewhere.

Dist. 4. Repentance may be considered as prevalent and taking up the whole man: and thus it carrieth with it a sutablnesse in a man's affections and actions, as may be seen in David, Psal. 51. or, it may be considered as in the renewed part, which may be lamenting sin, and its own condition in respect of the tyranny of the body of death, even while it is kept in bondage. It cannot be denied but in this respect Paul was exercising Repentance, Rom. 7. when he allowed not that which he did, and was prevailed over by the Law of his members; and no question he was looked on as a penitent upon that account: and therefore, not the first of these, but the last, is to be accounted simply necessary. This also may be seen in Ephraim's bemoaning himself. Ier. 31.18.

Dist. 5. We may also consider Repentance, as it is known to be such before men, or to the person himself by a palpable recovery: such was the Repentance of David, Peter, &c. or, we may consider it, as it is known to be such to God only, without such sensible evidences to others, or, it may be, any sensible change to the person itself; yet may there be real Repentance indeed before God. This may be said of Solomon, of whose Repentance and pardon we cannot doubt, as also of Asa's ; yet hath the Lord left them in His Word under such a cloud, that their change hath not been, at least, very discernible: for, we find these high places, that were built by Solomon, continuing unremoved for many gene •• tions thereafter: which doth certainly show, that his Repentance hath not had so palpable a change before men, as that of Manasseh had. And this is ordered by the Lord in deep wisdom; partly, for a chastisement of their backsliding; partly, to terrify others from the way of declining; and partly, to make all men sober and sparing to pass sentences upon the state of others, however their condition may look before men, when they are removed: for, the Lord will have the sovereign and infallible decision of their state, to wit, whether they be Penitents and Believers or not, left unto himself alone, who hath an insensible way of begetting Faith and Repentance, and also of recovering and renewing the same, when he pleaseth.

If it be further moved, how, at the first exercising of Repentance and Faith, a man can be said to be justified, that is, accepted as righteous and pardoned of all his sins; seeing his sins after Justification are not pardoned until 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, God's 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 pa • doned, changed from that state of enemies to be natural subjects, and privileged with their privileges; 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 offenses; and have privileges that strangers have not, nor can plead in the same faults: one of which privileges may be supposed to be, that they shall not be rigidly fallen upon, although their guilt deserve death; but that they shall have means used to reclaim them, (and th • 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 enemy, 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 virtue 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 enemy, as he was before Justification, even as a faulty subject is guilty, yet is no enemy, nor rebel, 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 righteousness 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 less that he will certainly pardon him. Yes, it differeth from a penitents case at first conversion; because a Covenanter may expect pardon by virtue 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 general 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 general directions concerning the way of Ministers making application to Heaters, which can hardly anywhere else, more clearly, fully, and together be gathered: and although everything 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 general 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 error) more convincingly; to the secure, more sharply; to the afflicted and tender, more comfortably, &c. as may be seen in our Lord's 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 tenderness; reproving all, convincing all, as there shall because: So that neither hoplesnesse of profiting some that seem to be desperate, nor preposterous affection to these who are tender and affectionate, ought to mar this manner of dealing. And thus we see our Lord Jesus doth threaten profane and gross erroneous Jezebel upon the one hand, and backslidden, 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 universal application to all sorts, would yet notwithstanding be managed with spiritual wisdom and prudence, so that everyone 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 strengthened and confirmed, as a secure person be not more hardened; 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 approvable, least Godliness suffer, when the fault of a Godly person is reproved; and least the sentence go beyond the Masters intent, which is not to condemn the person, but to reprove the fault, as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos. 4. Times and cases would be distinguished also: and where outward affliction, or inward exercise have ceased on a person or people, reproofs would be more sparing and gentle, than when there is outward prosperity and a readiness to settle in a formal discharge of duties, as by comparing the Lord's dealing with the Churches of Ephesus, Smyrna, and Philadelphia, and His dealing with Sardis and Laodicea, is clear.

4. This application would be pathetic, pungent and weighty, according to the matter pressed; so as it may have weight upon the Consciences of Hearers. It is a main piece of Ministerial dexterity to make a plain obvious ordinary reproof weighty in application, so as the matter may look serious-like to the Hearers, and they be convinced that he is in earnest: and for this cause, his convictions, reproofs, directions, &c. would not rest in the general: for, the Lord is particular in all these Epistles. 1. In mentioning the sins that he reproveth. 2. In giving the evidences of them, to show that he beateth not the air; and the more to bear-in the conviction in the application: for, as general truths will need their proofs; so will particular applications, least the conscience shift the challenge. 3. He ripes up the heart, by chopping at inward sins, to wit, falling from the first love; thou sayest I am rich, &c. thou hast a name that thou livest but art dead, &c. It is a main part of searching Doctrine, to repel the answers that a heart may have within against the power of Godliness, though they be never expressed; and this is a main property of the Word, to be a discerner of thoughts, Heb. 4. And thus John did with his Hearers, Matth. 3.9. Think not to say within yourselves, &c. 4. The Lord Himself is in His expressions serious, that the Conscience and inner man may be carried alongst in giving heed to the words spoken to the ear, and that the outward man, may see the scope of the Word Preached, 2 Corinth. 10.4, 5, &c.

5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in itself good; and yet it may be little useful to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writeth unto: so such truths ought to be insisted on, and pressed, as besit the Hearers.

6. The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which showeth, that a Minister would not be addicted to, nor always dwell upon one thing; but would sometimes convince gain-sayers and clear truths, sometimes Preach practical things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearness in, and acquaintance with truth, maketh Hearers solid, and well grounded in both; beside, that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine.

7. In his striking at errors, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more gross, and in their consequence more hurtful. 2. The errors that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom be writeth. Old buried errors are not sit matter for ordinary Preaching. 3. He pursueth these errors as most gross and abominable things, to make them od • ous and abominable unto his people; and for that end, compareth the promoters thereof to Balaam and Jezebel. It was regrated by holy Mr. Greenham, That some by their trifling way of confuting error, made it but ridicolus, whereas they ought by earnestness and gravity, to have made it hateful.

8. His practical matter is near the power of Godliness, to wit, marking the Spiritual declining of the sincere, pressing the exercise of Repentance, and the performing of holy duties upon all; and, with all, most searchingly and convincingly striking at hypocrisy, presumption and self-confidence, as in the Epistles to Sardis and Laodicea : thereby showing what Doctrine especially Ministers should insist on in Congregations: and if we look to our Lord's practice while in the flesh, we will not find Him more frequent on any subject than this, to wit, that the way to heaven is narrow, that many were first that shall be last, that hypocrisy should be guarded against, &c. as His parables of the sower, foolish Virgins, Marriage-feast, and many other instances, do demonstrate.

9. The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more obstruse Questions of the Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed, hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; so the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lord's, which is recorded by Matth. in his 5, 6 and 7. Chapters, how familiarly He condescendeth to expound the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.

10. In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins where with He chargeth them. Secondly, He doth aggrege these sins by showing the guiltiness and sinfulness of them. Thirdly, He proposeth weighty and sad threatenings to scare them: and the more secure and self-confident they be, (as in the Epistle to La • dicea ) he doth the more sharply ripe up their inside, and the more emphatickly and significantly express his abhorrency thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, 1. make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembering of what is past, or their examining of their own way, watchfulness and advertencie for the time to come, and such like; which are both in themselves principal duties and great helps in all the practice of holiness. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea ) He doth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He proposeth the right remedy, to wit, Himself and His benefits, His imputed Righteousness which can only cover their nakedness, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently press it: partly, by condescending friendly to counsel and entreat; partly, by making His offer large, free, and particular to any man that will open, &c. and partly by urging His call weightily and rousingly with a behold, I stand ; as if after He had made the offer and had knocked, He were now taking instruments, in the consciences of hearers; thereby, as with a nail to fasten His invitation upon them; and so, pressing their closing therewith, or otherwise assuring that He will leave this instrument upon record against them.

11. We find, what ever the case of the people be that He speaketh unto, the up-shot and scope of His message, is, ever to persuade a closing of the treaty between Him and them. Therefore, when He chargeth with sin, He leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when He quarrelleth for hypocrisy and deadness in profession, He proposeth Christ, and adviseth to accept of Him: when He exhorteth to duty, as to Repentance and Zeal; yet, even then doth He propose Christ's Righteousness, as the only cure and cover of their nakedness (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereat he should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christ's feet, who is the end of the Law for Righteousness. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not lie upon duties when they are pressed, but upon the righteousness of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to rid marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct from Works and Duties, even when they were much pressed and practiced. And it is no less dangerous to Professors to rest on Duties, than to omit them: and therefore the necessity of being denied to them in the point of Justification, and of resting upon Christ's alone, is to be cleared and pressed by Preachers, as a most necessary and fundamental thing.

12. For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formal, that is, free both of errors in Doctrine, and gross scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of error, and banishing of gross profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self righteousness, hypocrisy, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holiness, without which a formal profession will be but as a stone of stumbling.

13. We see that our Lord Jesus putteth together an entire mould of the whole Doctrine and practice of Godliness, giving, as at one view, a sight of our natural sinfulness and hazard, and of the way how these may be remedied; so that when He proposeth any quarrel, He leaveth not off till He propose also the remedy, press duty, and close with some encouraging conditional promise. This is also profitable for a mixed Auditory (especially at solemn times, and other occasions, wherein people are usually most serious and attentive) to give together a view of the Doctrine of the Gospel; so that when a conviction is pressed, and the Hearer is made somewhat hot, he may have some present discovery of the way which he ought to take; and that he may either be informed, or, at least, be put in mind of as much of the Gospel as may be a ground of his peace, if it be improven, though he should never afterward hear anymore. This we see was the Apostles way in their occasional Sermons in the History of the Acts, wherein the sum of the Gospel is usually comprehended; and the Lord himself doth so with Nicodemus, John. 3. and though there be difference now, in some respect, where the Gospel is ordinarily and daily Preached, so that this is not so necessary to be done always explicitly, as if they had never heard the Gospel before: and although it becometh a Minister to draw his Doctrine from some particular Text; yet considering, that the generality of Hearers, are very ignorant of the series of the Gospel, and others are weak and inadvertent even in things which they someway know; and considering withal, that a Minister may have occasion by way of Reason, Use, Mean, Motive, Question, or other ways, to hint a view of the Gospel almost from any material Doctrine, and that without any just imputation of impertinencie, we conceive, that generally and usually its expedient to follow this manner; especially on the Lord's Days, which are most fit for Gospel-doctrines (people being then for that end set apart and sequestered from their ordinary bussinesses) and when the body of the most ignorant people are gathered together. This way certainly by God's blessing would look more like a mean of conversion (and hath in experience been ordinarily found so) than when now one point, and then another, are distinctly handled; and so the one is either forgotten by the most part, before they hear the other, or at least is not so warm to them, although they have the knowledge thereof. And these things being the Text of the Bible (to say so) and the great subject and earand which Ministers have to insist on, It ought not to be accounted grievous because of men's nauseating and loathing of them from the frequent mentioning of them, seeing to the People they are profitable and safe, as Philip. 3.1, 2. and even that loathing would, in the manner of proposing the same things, be guarded against; that itching and curious ears get not occasion of contemning the precious Gospel, and thus but few would be able to discern that it is so.

14. In these Epistles, there is a Divine stamp, bearing forth an efficacy in the manner of pres • ing all these things. And we will see, 1. Authority in what is spoken, 2. Evident plainness and clearness, 3. Seriousnesse and vehement earnestness in pressing what He presseth. Indifferency and coldness in speaking of weighty things, is most unsuitable in a Minister. 4. There is love and affectionate tenderness to them to whom He speaketh; ye • , even in the sharpest rebukes, He prudently intimateth the same, that He be not mistaken. Ministers have gained much, when Hearers are convinced that they seek their good in the sharpest words: and their way would be such, as, without affect •• ion, may evin • e that in the Consciences of Hearers. 5. There is much (O how much • ) wisdom in His pre ••• ting commendations, in His differencing the guilty from the innocent, in His choosing such threatenings and motives as may gain most upon these He dealeth with respectively, and not using the same to all.

15. His style of speaking, is sweet and Heavenly, yet plain and familiar: It hath a sweet statlinesse in it, and is far from trivial expressions, which may make the matter spoken weightlesse; yet is it plain and equable; because now He is speaking to edification in practical things, Therefore doth He abstain from the dark manner of expressions, which afterward He useth in the following Prophecy. But, 1. His plainest words are most significant, massy, and apposite. 2. The titles that are given to Himself, are stately: weighty expressions and titles of God, and of Jesus Christ, become the preaching of the Gospel well; and and are useful to keep up the reverend estimation which Hearers ought to have of Him. It is suitable usually to name Him so, as at the mentioning of Him, it may appear that the heart is affected with the excellency that is in Him; and that the man doth not speak of that glorious Majesty, as of other subjects: even as Ambassadors should give honorable titles to their Masters. 3. The similitudes are pertinent and grave, serving more to illustrate the matter and make it plain, than to please the ear and tickle the understanding, as the comparing of Christ's Righteousness to gold and raiment, and the closing of the Covenant, or believing in Him, to buying, opening, &c. which manner is useful to people; and that way of speaking in Parables, was much used by the Lord, who also interpreted them to His Disciples, to make the significancie thereof the more to appear. 4. He doth ever express Heaven by some notable borrowed and various expression, thereby to commend the same: partly, because it is a great advantage to have Hearers in love with it; partly, because more proper expressions will not always so clearly, fully, and to the life, suit, and hold forth the thing that is to be spoken of: whence it cometh to pass, that sometimes there is an allowance granted to use borrowed expressions in such cases.

16. We will find an orderly method in all the Epistles. There is indeed no affected curiosity, neither are there any Philosophic terms made use of; yet, method being useful in itself, to clear the matter, and to help Hearers to conceive and retain what is said (and so, subservient to edification) our Lord doth also condescend to that way. Therefore, in general, we see all these Epistles have, 1. A Preface, 2. A Narration, 3. A Conclusion; as if He had purposely casten them in one mould. More particularly, we see, He beginneth them all with this, Thus saith he, &c. Thereby to evince it to be His Word. A main thing to be adver • ed to, as the foundation both of Preaching and Application, that it may be made out, at first, to be warranted by the Lord; and so to be His Word, as if He Himself were speaking. 2. He proposeth in them all, some stately style and title of Himself: which is also a main thing to be adverted to in Preaching, that at the entry, both Ministers and Hearers may be affected with the Majesty of Him, who is Master of the Ordinances, by some serious, grave, and weighty insinuation, Thereby to dispose both for the more fit speaking and hearing. 3. He doth begin at these things which are more general, and belong to information, as in letting them know their case, and His thoughts of them: then he cometh to particulars. 4. In particulars He premitteth clear discoveries and convictions of sin, to exhortations, to duties, and offers of the Gospel: and He premitteth exhortations to motives, whereby He presseth them. And lastly, He closeth with what is most pathetic and affectionate, either in way of threatening or promise, having that weighty admonition added, He that hath ears to hear, let him hear, &c. and so He beginneth by working them up to some serious composed frame of spirit, and closeth with some affectionate impressing of the thing upon them in the most pathetic manner. Although this here, be most in application; yet we conceive that this order of proposing what is more general and doctrinal, and which serveth to the clearing of the judgment in the first place, and the subjoining of what is more convincing, pathetic, and affectionate which is done by way of use and application in the last place, That thereby hearers may be dis-missed with some impression of the thing; this order, we say, may be well gathered hence. And indeed, it is the most native and genuin order, first, to inform the judgment, and thereby to make the readier way to work upon the conscience, will, and affections. To this purpose see Act. 13. how Paul doth there proceed and close, verse. 38, 39, &c.

17. In all this, the Lord's way holdeth forth His great design of gaining them to whom He speaketh: so as it satisfieth Him not to exonete Himself (to speak so of Him) in doing of His duty; but He is zealous to get His message received; and, in sum, to get them saved: therefore weightily doth He follow it, invi • ing, exhorting, pressing and protesting as unwilling to be refused. This indeed is a fountain-qualification of a Preacher, to be travelling in birth till Christ be formed in hearers; and so to Preach to them, as hungering and thirsting for their Salvation, and not having only before him the proposing of some profitable matter, or the handling of some point exactly; nay, not only his own exoneration, and the justifying of God by making the hearers inexcusable; but a single serious desire to have them gathered and espoused to Christ; that the proud may be humbled, the hypocrite convinced, and the Word made the savor of life unto life unto them according to their case. This, I say, is a fountain-qualification, from which many other qualifications do flow, it being seldom in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savor, and, in the finest words, often to have but little weight.

18. We may gather here, That a Minister should hold forth the Authority of the Ordinance and Word, and of Him in whose Name he speaketh; and ought to take it upon him, not from supposed weight in himself, or addition to it by his gifts; but upon this account, that it is the Lord's message, Thus saith he, &c. being that which giveth himself confidence and boldness in the delivery thereof, and which ought also to make it have weight upon others; yea, it followeth from this, that whatever a Minister be in himself, and whatever his thoughts be of himself and of his gifts; yet, being called to carry the Lord's Message, he ought so to carry in it, as not to lessen the Masters Authority, by his fainting and discouraging apprehensions of his own inability and unworthiness, and by his heartless and languid way of speaking; but, to speak it as the Oracles of God ought to be spoken, and as having weight in itself, for the vindicating thereof, although he be weightlesse: and that therefore there ought to be an eye to him for weight thereto, and a through-clearness that the thing which is spoken in the Name of the Lord is His Truth and Message, without which there can be no great confidence in saying, Thus saith the Lord, and with which a Minister may boldly and authoritatively speak.

19. As Preaching would be undertaken and begun with an eye to God; so both in the carrying on thereof, and in the expecting of fruits thereby, the weight would be still left upon the Lord: and Ministers would beware of attributing any efficacy, either to the warmness of their own frame in speaking, or to their liberty in pressing any point, or to the plainness and weightiness in their manner of proposing or pres • ing the same, as if that had any influence (as from them) to give the Word weight and Authority upon Hearers; but still the efficacy would be acknowledged to be from the holy Ghost, therefore, is that word always at the close, He that hath ears to hear, let him hear What the Spirit saith. Whereby, as at the entry the instrument is laid by, and the Lord's Authority held forth as only to be acknowledged by thus saith the Lord ; so in the close, the Minister, even when in the most affectionate temper and frame, is to leave what is spoken, as weighty only upon this account, that it is the Spirit who speaketh, and who only can make it effectual: and the more singly this be done, the more weighty will it be; and thus weighty preaching differeth from the most powerful rethorick that can be. See somewhat to this purpose, Chap. 10. verse. 4.

20. In the general, we may see, that Application is the life of Preaching; and there is no less study, skill, wisdom, authority and plainesse necessary in the applying of a point to the Consciences of Hearers, and in the pressing of it home, than there is required in the opening of some profound truth: and therefore Ministers would study the one as well as the other. Much of these Epistles is delivered in the second person, I know thy works, I counsel thee to repent, &c. for this end, that they might know it was them particularly that he meant. It is much for Ministers to get the Word leavelled at Hearers, so as to make them know that it is they who are reached; and that it is not only these that at first it was written to, or these to whom Christ and the Apostles did immediately Preach that this Word belongeth; but that equally it belongeth to them, even to them who now hear it. Hearers are often ready to shift-by the most particular words, much more when they are more shortly and generally touched. Hence, Preaching is called persuading, testifying, bes • eching, entreating, or requesting, exhorting, &c. All which, import some such dealing in Application: which is not only a more particular breaking of the matter; but a directing it to the Consciences of the present Hearers. And in this especially doth the faithfulness, wisdom, and dexterity of the Preacher, and the power and efficacy of the gift appear. This is to fulfill or fully to preach the Word of God (a very significant and much used phrase, Rom. 15.17. Col. 1.25. 2 Tim. 4.7. a thing also desiderated in Sardi • , Chap. 3.) or to make a full proof of the Ministry, that is, when a Minister extendeth himself to the uttermost in his pains, seriousness and exercise of his gift, to be at the yondmost of the Peoples edification; and, as it is, Acts 14.2. to speak so as many may be made to believe : an excellent copy whereof, is in Paul, Coloss. 1.28, 29. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, whereunto I also labor, striving according to his working, which worketh in me mightily. And, 1 Thess. 2.10.11. Ye are witnesses, and God also, how holily, and justly, and unblameably, we behaved ourselves among you that believe. As you know how we exhorted, and comforted, and charged everyone of you, (as a father doth his children) We conceive therefore, that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers, if Ministers after the more general part of their Doctrine, and at their entry to make Application thereof, should pause a little, and by some serious and grave advertisement, put the people in mind, that even this Word so applied, or to be applied, is the Word and Message of God to them in particular, and as necessarily requisite to the office of a Pastor as the former general opening of the truth was: for, Hearers are often ready to take more liberty in shifting of Application, as if what were even so spoken warrantably, were not equally the Lord's Word with the general truth opened-up. Thus we see Paul, after his opening up of general truths, Act. 13. when he cometh to make Application, putteth his Hearers to it by this Word, verse. 26. Men and brethren, to you is the word of this Salvation sent, &c. And as it is the main part of a Pastoral gift, dexterously to feed by Application; so are they the most thriving Christians, who, as new born babes, drink in the Word so applied, and take it home to themselves, and their own Consciences, as they do receive the general truths by their judgments. Which showeth, that both Ministers and People have the greater cause to be watchful and solicitous concerning this main mean of edification, to wit, particular Application.

LECTURE I.

LECTURE II.

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 Sovereign of heaven and earth. Great Kings have their thrones, and their clothes of State, the Lord is beyond them in both these: they have also their inferior 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 needful 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 express the Glory of God, as shining in His Ordinances, in the Church Militant? Answ. We conceive neither of these is to be secluded, but both may be well included: for, to consider God, as manifested in His Glory in heaven, agreeth well with the scope; as aiming thereby to impress the reverence and awe of the Majesty of God upon hearts: yet we say, that this is not only intended; nor is the other to be excluded: because, 1. it also agreeth well with the scope, which is to set forth events concerning the Militant Church, and for that end to represent (as it were) a Theater and actors for bringing about these events, whereof the Majesty of God is Supreme Governor, &c. Now, it conduceth more to the scope, and cometh nearer what is intended, to conceive this representation as holding forth God's Glory and Way in His Militant Church. 2. It is also usual in this Book to express the Visible Church under the Title of Heaven, and things done in it, by similitudes of things, set forth as acted in heaven, as in the progress we will see. 3. This preparation being consolatory against the coming trials of the Church, (for which cause the Lord appeareth with His bow about His Throne,) it will agree best to that part of the scope, to apply it to the Militant Church, by which His glorious presence therein, His nearness thereto, His care and protection thereof, &c. will most manifestly and comfortably be set forth. 4. There is a resemblance between the Lord's glorious presence in His Church and that which is in heaven: for, He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven; and what is more immediately manifested in Heaven, doth someway shine by His Ordinances amongst His people. 5. If we consider all the attendants mentioned in this, and in the following Chapter, particularly, verse. 10. we will find it necessary to understand this, as respecting the Church Militant; because some are spoken of, who are redeemed, and are to reign upon the earth. Whence, we conceive, it is not unsuitable to look upon this representation as expressing God's glory in His Militant Church: which is represented by Heaven and the practice of perfected Saints there, to show unto them, while here, a copy of their duty in praising and thanksgiving, and in doing the will of God in earth as it is done in Heaven.

We come then to consider more particularly this description of the Lord's excellent train and attendants. First, verse. 4. there are round about the throne four and twenty seats, and upon the seats, I saw four and twenty Elders sitting, and they had on their heads crowns of gold. By Elders here, we conceive, are understood the true professors of the Militant Church in the days of the Gospel: for, in the Song, Chap. 5. verse. 9. and 10. we will find that they are such as are redeemed, such as by that Redemption are made Kings and Priests, as all Believers are, Chap. 1. verse. 6. and to reign upon earth, which showeth, that they are Members in the Church Militant: and they being followers of the four beasts, and privileged but with such privileges as are common to all Saints, it appeareth they are not Officers or Guides, but private Professors. They are called Elders for the dignity which they are advanced unto beyond others, to be, as it were, Elders and Governors in God's House in a spiritual sense: in which respect, they are called Kings and Priests, Chap. 5. verse. 10. or, as the Word is usually taken in the New Testament, they are accounted for special Ministers and Servants, having a nearness to God, and to share of His Glory which none else in the world had; and thus the Lord's People are called His Ancients, or Elders, Isa. 24. verse. 23. They are said to be twenty four in number; which we conceive to be a definite number for an indefinite: it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle, 1 Chron. 25, 26, 28, &c. to show that the ministration of the New Testament is no less Glorious. Also seeing the Church in old was reckoned by twelve Tribes, who it is like had their twelve Princes, as Elders and Governors answerable to that number; so, twenty four is mentioned here, to show, that the Church, in the days of the Gospel, shall be extended to a double and greater number of Saints than was at this time: but on these we shall not insist, seeing the general may be safely rested in. Again, they are said to be clothed in white raiment : which showeth, that their innocence is their greatest glory, or their most stately robe, and the greatest badge of their dominion: for, white raiment signifieth either Christ's imputed Righteousness, or their begun Sanctification, as we heard, Chap. 3. verse. 4. and is often elsewhere in this Prophesy. The last thing spoken of these Elders, is, they have four and twenty seats, or thrones, upon which they sit, and on their heads, crowns of gold : Both which, are to show, 1. The settled and secure happiness that these possess beyond all others in the world. 2. The spiritual Dominion that they have begun in them here over their lusts, and spiritual enemies: in which respect, they reign even on the earth, Chap. 5.10. And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven, when they, having been Assessors at the judging of the world, shall be set down upon one Throne with Jesus Christ, as was promised, Chap. 3. verse. 21.

In verse. 5. We have the second thing whereby this stateliness is expressed, and out of the throne proceeded thunderings, and lightnings, and voices : It is like there is an allusion to God's manner of giving the Law, Exod. 19. whereby He appeared so terrible, that even Moses did exceedingly fear and quake; And, Deut. 33.2. it is said, that from His right hand went a fiery Law: the scope is, to show, that though God appear without great outward splendor and terror in His Ordinances, in the days of the Gospel; yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded: in which respect, the Church is terrible as an Army with Banners, Song 6.4. and 10. and the witnesses, Chap. 11. verse. 3. and 5. though prophesying in sackcloth, are said to have fire proceeding out of their mouths, and to bring on many other dreadful plagues. By this He would teach men to approach to Him with fear; for, He is a great God, and to be bad in reverence of all that are about him, Psal. 89.7.

There is also a third thing observed in that fifth verse. And there were seven lamps of fire burning before the thron • , which are the seven spirits of God : by these we understand the holy Ghost in His manifold and various operations, as we heard, Chap. 1. verse. 4. and by comparing Chap. 5. verse. 6. it is clear: for, these seven Spirits are the horns and eyes of the Lamb, that showeth both the Omnipotencie and Omnisciencie of the same, and they are sent forth into all the earth, which could not be, if the Spirit were not infinite and Immense, and so cannot be understood but of the holy Ghost. Where, by the way, we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned, who doth apply these seven spirits, as representing the seven Deacons of the Church of Jerusalem. These operations of the spirit, are compared to Lamps, because of the shining light that floweth therefrom to the Church: they are Lamps of fire burning, that is, to point out that the saving operations of the Spirit have heat, and a purifying efficacy with their light, to warm the heart with love to God, and to consume and eat up the dross of corruption that is in the same: therefore it is said of Christ, Matth. 3.11. that He should Baptize with the holy Ghost, and with fire : which last word expresseth the nature and efficacy of the former. They are called seven lamps, or spirits, because though there be but one and the self-same spirit, yet there are diversities of gifts, and differences of administrations and operations, as it is, 1 Cor. 12.4, 5, &c. of which we spoke, Chap. 1. Lastly, These lamps are said to be before the throne, to show, that as Kings have their Thrones and Courts lightened with lamps and torches, so the Lord hath His Church lightened by His Spirit, and hath the operations thereof, as it were, so placed, as thereby light may be given to His Church and Elders that are round about Him; this is a special part of the Lord's stateliness, and of the Churches Glory, that His spirit is there; and by Him it is Covenanted to His Church for their good unto the end of the world, according as the word is, Isai. 59.21. As for me, this is my Covenant with them, saith the Lord, My spirit that is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for • ver.

The fourth thing marked as before this Throne, is in the beginning of verse. 6. And before the throne there was a sea of glass, like unto crystal: A sea, is a great vessel for containing of water, called a sea, for the bigness thereof, as 1 King. 7.23. it is said that Solomon made a molten sea for the use of the Sanctuary: The end thereof was, that therein the Priests might wash their sacrifices, and also themselves in their approaching unto the Altar: this was both for great use and ornament in that legal service, and also was typical of Jesus Christ, by whom we, and our sacrifices are accepted in our approaches to God. By it here, may not unfitly be understood the blood of Jesus Christ in its efficacy, which doth really that in the Church, which was but typically performed by that sea in Solomon's Temple. Certainly all circumstances will agree well to confirm this: For, 1. It agreeth well to the scope, to show the glory of God in the Church; for, it cannot be denied but this blood is one of the special ornaments thereof: hence, Heb. 12.23. and 24. when we are said to come to the heavenly Jerusalem (which doth there express • e the Militant Church) it is also added, that we are to come to God the Judge of all, &c. to Jesus the Mediator of the new Covenant; and that excellent Society is closed with this sweet expression, and to the blood of sprinkling, &c. which intimateth this to be a main comfortable part of the glory and furnitour (to say so) of the Gospel-church. 2. Seeing the gifts of the Spirit are mentioned immediately before in their sanctifying virtue, it is not unsuitable that the justifying virtue of the blood of the Lamb should be understood by this, as joined therewith; for, they go well together: therefore Chap. 15.2. this sea is said to be mingled with fire : which is to be understood of this fire of the spirit here placed with it. 3. This will agree well with the reason why it is called the sea, to wit, to show the fullness thereof, and the greatness of the efficacy of the same. 4. It is before the throne, to show that God hath provided that blood to wash sinners, that they may approach unto Him with boldness, as may be gathered from Heb. 10.19. and withal, that there is no approaching to Him but by the same▪ Lastly, It is said to be of glass, like unto crystal : which we conceive is not to express the britelnesse thereof; for, the mentioning of it to be like crystal contributeth nothing to that, But is to express its excellency and fitness to contain and preserve what is in it clean and pure; in which respect, it is of an excellency beyond that of Solomon's, which was but of brass. Yet, it may also signify how reverently and warrily it ought to be made use of, left by proud presumption that blood be trod underfoot and despised, which is so tenderly reserved, as in a sea of glass. This interpretation we think is agreeable to the scope, and also not inconsistent with that which is spoken, Chap. 15. verse. 2. of the Saints their standing on this sea after their victory over the beast, which may well be understood to be their washing of their robes, and making them white in the blood of the Lamb, as the expression is, Chap. 7. verse. 14. which also relateth to the same persons, and in the same condition: for, there is no obtaining of victory over the beast by any, no • yet a maintaining of the • ame, but by having footing upon Christ by Faith, which will make the Saints indeed to sing as Victors and Conquerors over all, which is confirmed by Chap. 12. verse. 11. They overcame by the blood of the Lamb, &c. I know it is ordinarily applied to the world and its brittleness, which hath a sense and application not un-useful; yet, considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church, and as a singular evidence of His Glory; and considering that it is placed before the throne, even in that same room which the seven spirits of God have; as also considering that it must be conceived to be within the guard of Angels, mentioned, Chap. 5. verse. 11. we conceive, it cannot aggree to the world, taken as distinguished from the Church, especially considering, that its being resembled to a sea of glass, and that not of common glass, but that which is as crystal, is not to aggrege the brittleness thereof, but clearly to commend and set forth its excellency, as being something of more than an ordinary value. Beside, this word sea, in this place, doth not look to these raging waters, which are called sea, as contradistinguished from the dry land (the mistake whereof may be the ground of this usual application) But it expresseth a great vessel made for use and ornament, and accordingly made use of in the houses of great men, and was particularly mentioned among the ornaments of the Temple and Ceremonial worship, as was formerly marked, and is especially for washing, or bathing thereinto. Now, these considerations will by no means suffer it to be applied to the world, as expressing the vanity and worthlessness thereof; neither will there be any just analogy found betwixt the two, whereby the one may be found to resemble, or to be resembled by the other.

The last thing mentioned here for the commendation of this glorious Train, is, four beasts, which are largely insisted on, verse. 6, 7, and 8. That these beasts are mentioned immediately after the sea of glass, it showeth, that by the sea of glass must be understood something that tendeth to the commendation of God's presence in His Church, seeing it is placed in the midst of the other commendations; for, that these beasts are mentioned to set forth His Glory, cannot be questioned. The word rendered beasts, is in the Original 〈 in non-Latin alphabet 〉 , and might be well translated living creatures, as it is, Ezek. 1. or, living wights. By these, are not understood Angels, as in Ezek. 1. and 10. because, Chap. 5.10. &c. they are among the Redeemed, and verse. 11. are expressly distinguished from the Angels, who are said to be round about them: and indeed their following description, being compared with that of these living wights, or Cherubims, Ezek. 1. there will be found a great difference. Nor, Secondly, by them can be understood any of the glorified Triumphant Church, because of the reasons that were given when we spoke of the Elders; for, they also reign upon the earth, Chap. 5.10. and the scope is, by them to express something of the Church Militant. We conceive therefore by these beasts so described, are understood the Ministers of the Church in the days of the Gospel, as being distinguished from professors, who are called Elders, and as being described like Angels, to show their eminency in some respect beyond the other. For, 1. These beasts, or living creatures, (for some of them are like to men) do ever go before the Elders in the worship of God, as guides to them therein. 2. Because they do invite, excite and inform others to and in their duties, as they say come and see, Chap. 6. verse. 3.5.7. 3. They are described as these Cherubims or Angels are, Ezek. 1. and yet being such Angels as are Members of the Militant Church, they must be understood of the Ministers of the Gospel, seeing these are ordinarily designed by the title Angel in this Prophesy: it is therefore the more likely that they are described after the manner of Angels, even as they get their name. 4. We will find all the particulars of the description to be pertinently applicable to them; As, 1. They are said to be beasts, or living creatures, to show a special activity and fitness that is communicated to them even beyond others. 2. Their number is four ; which is less than the number of the Elders or Professors was, yet sufficient to carry the Lord's message to all the four corners of the earth: and, as it were, to be upon all sides of the Lord's Throne for the edification and oversight of His People, as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind : they have not one eye, but many eyes, because they have many to watch over, and many snares to give them warning of. They have eyes before, that is, to show their dependence on God, who being the great Leader and Captain that goeth before His People, these that are under-guides have their eye on Him for direction in the way that they ought to lead their people in: and thus their eyes before, are mentioned before their eyes behind, to show, that ere they give any direction to the Flock that follow them, they will look to the Master for His orders; and so have their eye upon Him, as the eyes of Servants look unto the hands of their Masters, for observing of their directions, Psal. 123. 2. They are also full of eyes behind, to show, that they are watchful over these committed to them, by pointing out that way to them which they had discovered from God, and by watchful observing how they follow the same, as the word, is, Psal. 32. verse. 8. I will instruct thee; and teach thee in the way which thou shalt go, I will guide thee with mine eye : which is to express the most tender way of direction and instruction. Also these expressions serve well to show their particular watchfulness over themselves, who have eyes before them, that importeth tenderness in the undertaking of anything; and eyes behind, which respecteth their tender observation of their by-past failings. 4. These beasts are placed in the midst of the throne, and round about the same : it may seem strange-like to say they are both in the midst of the Throne and about the same; yet, in the Scripture-language, to be in the midst of a thing, is to be near it, or to be fully upon it; and this part of the description showeth their nearness to God, and their dignity beyond others: for, the Elders had Thrones, and Crowns; but these beasts and Ministers have the same Throne with the Lord, as being nearer to Him in respect of their service, and as being of more eminent dignity, because they are Ambassadors for Him, and act in His stead, and in His Name, and by virtue of the same Authority, 2 Cor. 5.20. They are round about the throne also: which is not to be understood as if they were (to speak so) without the circle of the Throne; but it is to show the Lord's wise way of disposing His Ministers unto all quarters for His Churches edification: so that all of them are not together, or upon any one side of the Throne, but they are disposed by Him upon all quarters thereof, for edifying of the Elders, or, His People, set out by them, which are round about the Throne, as we formerly heard.

In the seventh Verse, we have a more particular description of the several shapes of these beasts, which is the fifth thing by which they are described: the first beast, is like a Lion ; the second beast like a Calf ; the third beast had a face as a Man ; the fourth beast, is like a flying Eagle. By this diversity of forms, or shapes, is set forth the diversity of gifts and furnitour, which the one holy Spirit useth to dispense unto the Ministers of the Church, as 1 Corinth. 12.4, 5. &c. and hereby the Lord showeth, that as private Christians may be more eminent in some Graces than others, so Ministers are some of them eminent in one gift, some of them in another, as the Lord mindeth to make use of them, (as we may see by comparing Barsabas, the son of consolation, with B •• nerges, the sons of thunder) yet all these gifts work for the good of the one body of the Church, that there may be no schism or defect in the same, as it is, 1 Corinth. 12.25. In the description of these Cherubims, or living Wights, Ezek. 1. everyone of them hath all these properties and perfections, as their description cleareth; because the scope is there to describe holy Cherubims; but here, being applied to Ministers of the Gospel, not one of them hath all these properties; yet all of them jointly have them all: which showeth, that though the Lord furnish not every Minister eminently with all gifts, that yet He useth to furnish Ministers, jointly considered, with what gifts are needful for His Churches good; so that what one wanteth, another hath; that the hand, and the eye may acknowledge they have need of the foot, &c.

More particularly, the first beast is said to be like a Lion : which doth express the zeal, undantoned courage and boldness wherewith some Ministers are eminently furnished in carrying on the work of the Lord, especially in difficult times. Thus were the Apostles furnished, and many others in after-times who have adventured boldly upon such hard work, as hath made the world to think them mad in such undertakings; yet have they been carried through the same. And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties, to wit, it hath been by being made partakers of this lion-like spirit. The second beast, is like a calf, or ox : which though he be not so bold in attempts as the other, to wit, the Lion ; yet is useful for his • ureablnesse and service. By this are set forth Ministers, furnished with patience, humility, and painfulness in labor, and submissivenesse in suffering; which is also no little gift. And as the former prove profitable to the Church in respect of their zeal and boldness, so do they with their patient and constant drawing in the Lord's yoke even under the cross. This is not to be understood as if the first wanted patience, or the second courage; for there is a zeal and boldness in suffering, as well as in doing; and if boldness have not a readiness to submit to the cross, it will not be approven: but the meaning, is, that some Ministers who have patience and endurance, are yet (to say so) predominant and more eminent in the exercise of their zeal and courage▪ and others who are stout and courageous also; yet, in God's providence, are called to vent the same in suffering, so as their patience and painful laboriousnesse appeareth to be predominant in them. The third beast hath a face as Man : this setteth forth such as are furnished with reason, prudence and wisdom in an eminent manner, for managing the affairs of His house: which is not a human natural policy, but a gift of wisdom and discretion bestowed by God upon them, as it is, 1 Cor. 12.8, 10. And by this wisdom and prudence, they edify and build the Church as others that are more observably zealous and courageous: though they seem not to keep the same manner of proceeding in all things with the former; yet is the same end pursued by them, and the same rule is observed in pursuing of it, and the same Spirit acteth them all. Wherefore it would not be thought strange, if diverse Ministers, driving the same design, be yet thought different in their manner of following the same. The fourth beast, is like a flying Eagle : this showeth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel, as also a Spiritualnesse in their gift and strain beyond others, whereby hearts may be drawn from this earth to the pursuing after things that are above. Of those we may have occasion to speak, Chap. 6. Only now we see, how wisely the Lord fitteth His Servants for His Work, and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church. It is ordinary for some to apply these four beasts to the four Evangelists; but there is no ground for it: beside, John being one of these Evangelists, cannot be thought to invite himself to come and see, as all these four beasts do, Chap. 6.

In the eight Verse, these beasts, are further described. A sixth part of their description, is, and the four beasts had each of them six wings about them : this is borrowed from Isa. 6.2, 3, &c. where the Seraphims are so described: (by which it further appeareth, that Ministers, the Angels of the Militant Church, are represented by these beasts) These wings show their expeditnesse and readiness to obey God's will. And further from Isa. 6. we may gather the reason why they are called six, First, Because there is need of two to cover their face who are admitted to such nearnes • e with God: this signifieth the impression which they have of the holy Majesty of God, and that Godly fear and reverence that ought to be in Ministers in their going about holy things: this is commended in Levi, Mal. 2.5. that he feared God and was afraid before His Name. Secondly, The use of other two wings, is, to cover their feet: whereby is expressed the sensiblnesse which they had of their own sinful infirmities: this is a thing well becoming a Minister in his ministerial duties, to be walking with fear and with humility, as being sensible of his own sinfulness, and the great disproportionablnesse that is between God and him. This is Paul's word, 1 Corinth. 2.3. I was with you in weakness, and in fear, and in much trembling. And it is certain, that where the first is, to wit, the right impression of God's holiness, there this will be also. Thirdly, The last two wings, are for their duty; for, with two they are to fly. Here is a good contemperature when Ministers walk under the impression of God's holiness, and of their own sinfulness; and yet are not by these more indisposed, but made more fit for His work, and cheerful and ready in the performing of their duty. If the first four wings be not in exercise, the two last will not be very fit for their work; and it is Spiritual wisdom to keep all these in the right place.