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>'v
APHORISMES
OF
Juftification,
With their Explication
annexed*
Wherein alto is opened the
nature of the Covenants, Satif-
fa&ion, Righteoufneffc,
Faith,Works,&c.
Published efpecially for the
ufc of the Chbrchof Keder-
minfla in irme(lerfbire.
By their tiptiotthy Teacher,
R i. Baxter.
Heir. 9«if.
And for this caufe he is the Mediator of
the New Tcftament, that bymeanesof
dcatH for the Redemption of the tranf-
greffions undcf the firft Teftamsrt, they
which arc caUed might receive the pro*
mife of eternal] inhcritarce.
LONDON,
Printed for Francis Tjton y at the!
Three Daggers in Fleetfttee^neerthe
Innq.TempIc Gstc> t6-w< '
i
To the Learned, zea-
lous, Faithfull Minifhrs
of Jefus Chrift, Mr. Richard
PV**/, Matter ct Pembroke- Hall in
Cambridge^ Mr, 'intheny Bttrgts,
Pallor of Sutton- Coldfie I d\n way-
wictfhirt, Members of ihc Reverend
Alfcmbiy of Divines, my very
much valued !-iicndsand Brethren
in the wot k and Patience
oftheGofpel.
Moft'DearBrethrtH,
Never well under-
flood iheir mean-
ing, who crave
Patronage to their
Writings from
the meere great ones of the
times. If they need or defirc
a borrowed honour, methinks
A 2 they
The Efiftle Dedicator j.
they quite miftake their way,
land go for water to the top of
| Teneriffe, wh ich they flaould
| feek v in the valleys or ftill
| Sowing Springs.To give them
jour Writings to ioftro&
i them 3 is agreeable co our Of-
! fice and duty: but to fubmit
jthera to their cenfures, or
; crave the proteftion of their
i Greatnefie$ 5 and prefix: their
names as the Signatures of
| Worth, as if Truth did ever j
i the more dwell withia, where
I this gilded fign is hang'd with-
out : this feemeth to nie, to
be as needlefle, as abfufr'd. The
felf- idolizing fin of Pride is
fo naturall to all m$n s cfpeci-
ally when furthered by digni-
ties and worldly pomp, that
they are apt enough without
% tempter, to take themfelves
for
The Epiftle Dedicatory.
for the fummumgehus in every
Predicament as well as their
ownc. A little help wil mount
them above their Teachers ,
and a little more above Ordi-
nances ; but the top of the
ambition is to be above God ;
that on them as the AlfbatW
may depend, and to them as
the Omega z\\ may afcribe. I
think it a more needfull work
(not for our honour, but their j
ownfafety)tomakeihem un-i
derftand, that Princes and
Parliaments are Schollers in
that Schoole where Chrift is
theMafter,an$ we his Uihers:
and that (atkaft) in refpeft
of our Nuncupative 5 Dcchra-
j tive power^e are their Rulers
(in fpiricuals, whom they arc!
bound toob;y, ^^•13.7.1*7-!
and that a!! Minifters arc feiJ
A 3 ih
The Epifite DedtcAtory.
(hops or Ovcrfeers in the lan-
guage of the holy Ghoft, Aft.
20.28. *W/.i.i.&c.andnot
the fervants or pleafers of
mzn>Gal. 1 1. 10.
They leave as the bare name
of their Teachers, fo that we
will teach them nothing but
what they have taught us fir ft,
and leave out the hard fayings
wh ich they cannot beare. For
my part, though I have found
as much refpe& from fuch as
matt) yet have I kno*n very
few of the moft Religious
great ones, but if I would deal
but half as plainly as my com-
miflion and patterns doe re-
quire, I (hould quickly turne
their refpe& into iad igniti-
on. If the old round dealing
Prophets and Apoftlcs were
among us, I doubt feme pious
\ Gen-
The EpiftU 'Dedicatory.
Gentlemen would cake them
for fawcy, proud, pragmatical
fellowes 5 and would think
their tongues ( though not
their revenues) did need a re-
formation. All this is no
bleroirti to Magiftracie , the
Ordinance of God, but to hu-
mane qature,that for the mod
part can as ill beare a high e-
ftate, as a mans brains can en-
dure to ftand on the pinade
ofa fteeple. Nor is this to
blame any due honor to fuch,
but to excufe my felfe, that I
employ not my breath to fill
any empty bladder. For you
who are lo;v, and full, I ftp*
pole the acknowledgement of
your worth is leflc dangerous.
As I am more beholden to
Reafon and Religion, then to
Greatneflc/o doe 1 feel them
com- \
I The Epifile Dedicdtorj*
command my efteem and af-
fe&ions mod powerfully.
Your names therefore have I
chofen to prefix to this pa-
per, i. As acknowledging
you indeed fie cenfors of my
Do&rines having alwayes va-
lued the judgement of Ari-
ftotle in Philofophy before A-
lexanders^ and thinking your
approbation more confidera-
ble then al the Lords or Com-
manders in the Land. If you
approve, I fhallbe the more
confirmed ( and fo will my
people for whom 1 write it,
who know and hdfognw you.)
I If you difallow, (for I cannot
(conceit that there is nothing
tobedifaiiowed) I (hill fat i
jpe<9:,and fearch againe.
j 2.1 defire alfo hereby to ;
acquaint the world with the j
reverend
Tke Spifiie 'Bedicatory.
reverend efteem I have of you,
and to (hew the contemners of j
the Miniftry fome examples !
for their confutation : That
they irho think that Enghnd
hath not as learned, holy, ex- j
perimentall, judicious, hum- 1
Me, heart- piering Preachers,
as any other Nation whatfoe-
ver,may look upon you and
confeffe their errour : That
for all the diffentioas that
have fo wafted borh Church
and State, it may appcare in
you, wee had lome that were
I lovers of peace * and if all had
been fo minded, our wounds
had bin heald.That our igno-
rant yonglings that ru(h upon
the Miniftry ( who may fee j
thetnfelves in that glaffe, i I
Hw&.fO may confider their !
diftancefrom fuchasyou,and
be I
Thetyifi e Dedicatory,
be humbled. That thofe who
wonder at the fpreading of er-
rors in our people, may fee in
youj we had fome that taught
them better 5 And Alexander
did unjuftly hang Epheftions
Phyficion becaufe hee dyed.
And that out Authors or de-
fenders of Itroboms worfhip,
whofe fingers itch to be do-
ing with the Prophets that
gainfay them , may ice what
manner of men they have
todeale with, whofe worth is
fufficient to difgrace the
proudeftperfecutqnrs,and make
their names hatefuil to all ge-
nerations : To whom I com-
mend Six waiter Ravleighs tme
obfervation (Hift. of the world
par.iJ,4.c.$.§.6.) [If Anti-
pater upon his conqqeft had
carried all other a&ions never
fo
TheEpifil DtdicAWy.
fo mildly, yet fot killing De-\
rnoftbenes^ all that read his clo- >]
qucnt Orations, doe condemn
him for a bloody Tyrant to
this day : Such grace and re-
putation doe the learned Arts
finde in all civill Nation*, that
the evill done to a man famous
inoneofthem, is abletoble-
miib any a&ion how good fo-
cver otherwife it be or hono-
rably carrycd.] Tofuchends
as thefe have I here prefixed
your names ; and not to in-
terefle you in the difhonour
of the imperfe&ions of this
(lender Tra&ate.
\\ Farewell, Reverend Bre-
tben, and go on to be exem-
plary in all fpirituall excellen-
cies: And that the Lord of
the Haiveft would fend forth
more
The EfiftU Dedicatory.
more facb, and lengthen and
(bcceed your laboors to his
ChHrcb, is ebe hearty pray-
er of
Tour unworthy feBow-
fervant,
1649- Ri. Baxter.
To the Reader.
KM
EM
'Oil
ml
^!E#
Heflow progreft
of knowledge,
and the {mall
addition that
each age doth
make to the
foregoing^botb in common Sci-
ences and Divinity, dotbfeema
wonder to many. Among many
others, tbefefoure are no fmatl
impediments to this deferable in-
crease.
I. Every ignorant \ empty
kraine ( wbuh usually hath me
bigbefi efleem ofitjeife)hA:h the
a liberty
To the Reader.
liberty of the Prejje , whereby
(through the common itch that
pride exciteth in men, to feeme
(ornehodyin the wofid) the num-
ber of bookes is grown fo great,
that they begin with many to grow
contemptible i and a man may
beftow a great many yeares to find
out the Authors weak nejjfe^ and
that his books have nothing in
them but common ; and Jo many
mufi be tojjedover before we find
out thofe few that Are cleareand
folid^ that much of our livef 4rt\
fpentin the difcovery : And yet
he is thought to fcape well that
onely lofeth his time and labour
and gets no more hurt by them.)
Some think the truth Ml not
thrive among tk . till every mam
have leave to fott> both in Prejje
and Pulpit *H$ pteafe • God for-
bid that » we fixould ever feet ha t
% day I
;&MhcR**<Jcr.
| day I If ten mens Joyces be loud-]
i er thenotHy then would thenoyfe
\ of Err our drown the voyce of
Truth ; Ignorance is ufually c!a- !
mwous and load, but Truth is\
modeft, though zealow:Ove Or j
tbodox faithjull Teacher, would\
fcarcebefeen or fade room for^
the. crowd of feduccts: For the
godly ^compared with tht ungod-
ly^, tm not neer fo few as the men
of. deer understanding, in com-
parifon of the ignorant : And
ihiy are woft forward to fpeake,
thatb$omAea$.
2. Others then are of much
like under standing and ends m
the former^ who yet tafythe con-
trary veanes to obtain? thofe
-end*. They bpow nofuch way to
\ be the onely men, as magt fer tally
tohlcnctall conttadiBors : If it
were one ly for apparent and\
1 « * eighty \
To the Reader.
mighty truths r> I fhuld com.,
mend their ztak: But, the mi fa
chiefe is ± that, the) will he
Creed. maker sthemfelvi^or put
their Commentaries into the
Text 9 or fa conjoyne them^ as.
the Rhempi that the Text may
notwd*\ in the day- light alone;
And fa the Creed of mmy* wfio
have a quicke and ea fie faith is
fuelled as big almoji \xs. Aqui-
x&sSummes± 4/ one of the' Fri
mitive CMartyn were aliv
among us , and frofeged but
what wxs in his ancient Creed %
hee would fear ce be taken by ma-
ty f or * Christian. I am not
all fa narrow in my Creed \ as
Doll or Taylor urgetb: but I
have obfarved more *f this, fart
of men contemne his Arguments y
then are able to anfwer themi
The fa men therftfalves believe
£ V fol
-' - —~ ; : — —i r -; *■ '
TochcReader.
nuck( fiJe hqrjnna ) that
I they liriow but little * And yet
they would have no body know
more then they , or no body
fpeake that filth not as they.
1 T$e) would have nothing (aid
but w) at is fa Id tlrealy ; and
tJi&it is better ( ii print) fa?
?* jibing, jhey think it a re,
p reach to change our opinions %
or hoN them with referves: Pu-
dethrcopprobrU nobis, &c.
. But O that tbefe men could tell
us how. to remsdy it I To cry
down that ignorance which dweU
let^m m*. is more to the credit
of Knowledge then of me. But
the fe men are like many fuperfi*
clall Scholia/*, who when they
have /pent many yeans in the
yniverjitics , have ho way to
prove themselves proficients, but
to ex toll Learning jtndcn down
a 3 the
To
mm:
the unlkmed, tbdtfrtkey'm,
caft the fufpitionfrpni thel
Je/ves upon others : Eyenfo do^
theft in crying dmn enows. /
I know this fm all TraB mil net
, rellifb mil with thzfe mens pal-
lats • neither & h ambitious of
i their favour, or yet fo quarrel.
\fome as puyopfy to ^VMe
I them ; though feme words nixy
; zrot £*y#J tfj£<tf to their conceit* #
' M f abkorre the prcjfB of l^
; !ian ro <aty?™y. rfc? Chrj^t^
\ Faith, fy giving all Setts a 11
\berty of contending ; fo a-w J
\ loath thut any fucb , mo after
Ifhouldbe produced by nature who
j fhouN be a profejjed enemy, to. the
! advancement of Reafon.' \ or
Jboutd prefume to boundtftai fed
of Knowledge which Gad hath
' promifed fha'l cover the eafttfi
and to fay, hither to jpd h thou
To the Reader.
*«. and no further: For my part,
IrnuftfaM Butgerfdicius in
prsfat. ad fecundamcdit.Lo-
uic jWipw wrrlStt w'«p<">
Vis enttti humana? mentis ira
circumfcripta eft , uc omnia
nonvideatomni tempore ; &
quxantcaprobavit, poftac-
curatius examen itcium ltn-
pVobet.tejiciatoue. Hocadca
reipfa compeTio tepws tn
audits meditationibuiqae me-
W tit qux olim mihi vifa font
Certimmi & qmfi ex tripode
bronunciata , ea roehonbus
rationibus mows deprehen-
dam, admodum efle a ventate
Men*. A*dfure Divinity hath
m »reat depths as vhtlofopby^
efveciaBy where it it interwoven
with it. And to them that wiH
certifie me in my miflakes, Imuji
fay as Ariftotlefofc* tffl*W> \
To the Reader.
he preferred him the me&nes of
his cure ( refcrente ^liano ,
lib.?, devar, Hift.) Ne,in-
quit, me cures vchic bubul-
' cum, velut foflarem,fed prius
caufam ediflere, ficenitn fi-
cili pcrfuafionc me morige-
rum reddideris. Crudelilft*
ma cnim eft (inqmc Rkfche!)
\Sc infaniflima tyrannis , cam
jqais alios; uc a fed i& is attar*
ganr, cogcre vulr, nulla di&>
rumevidentiaallarl
! 5, But the grestejh enemy to
knowledge of aS y is mensftudy-
ing onety names and words 5 in
fiead of 'things . Both in Scien-
ces find Divinity this hath de~
bafed mens under fiandings.
Men get all the termes of Art*
and theologicdl definitions^ /.<
ilinRions \ Axiomes , &c. *t K
tfmr fingers end- but to fiu*ly
the
ToihtR?vder.
the wKureoftbe things them.
felilef^hey are. utterly carehfje.
V?heir having Ijitb rnoretn
'their mmon ,' ih * n m th ,t :r
redon and judgement : Iherg
you' may f»de perhaps a large
j Mnkxfkure , or a- Farrago
N-.tionumfccun.darum, fed,
fcrV fine primis. Tbtj b*ye\
!ear*e4{a4P'*-r,ots)t»fpt*ktbe
fame mrds which their Turns
Ud Authors have put mo
tieirmoutb-es ilftputUemM
of their &eaten.road,and they are
' ataftand: ibeft mtnmqmtb
\ indufay makegoodLinguip oY
Ht^riam^jtAn^kH
muffer an Army mtbout their
Soles :■ gut for Philosophy and
■Divinity, they have Utile, more
then tie' Careers bo'fe nht.n be
hltt a Library on his back': AS
— rtm-rS ;
in Dialog, demufcdcv^^o
Do6tomrt dusd TikXtafle*,
Alii cniai eruditi (tint cjaafi
raemorid tenus dolfti \ alii
veritat am penfitatores . Du6
itaque ad authoritateni pctun-
mr, Lir & artis perkUS fiV, &
exeorum nutflero perieVq^os
depoficum eft fcientice -tfibti-
nal. What I would fay te thefe
men^ they may read (if they will
m<& tbi hhour) in Ritf-
chell's Preface to his late
Contemplationcs "Mctaphy.
Anif( [which is the kitting
effeFt of 'this venome ) ihefe
preachers ufiullf teach their
fsopk a Chripanity' fuitabh
\to their own* Tbeohgie, which
conjifetb in repeating ceria<>tie x
words } and formes , a nd ufmg cer-
tain ceremonious anions , 'ant
then
To the Reader.
then they are a* good Christians
they themfetves are Di«
vines.
4, And yet were there no
\mifcarriage t* our fludm 5
; Knowledge could not make that
happy progreffe which feme ex-
feB : For it is not inftudies as \
it ii fn HmufaBureSy that one \
man may begin where another]
left ; but every man must fetch !
it from the very principles him. J
felfe ; Neither can we take the
words ofthofe that have jludied
it before m 5 for that is neither
a founds nor fatisfaBory know,
iedge : whence it comes to pajje,
(faith Ppmble Vind. Grat.p.
168.) that while wee are bujie
ia examining our forefathers
i&uentions^ and posterity im
placed in trying our examina-
ttons } neither we nor they have x
™* h '
i— - ■ " ■ ■'■■ ■ » ■■ » » „ ■ ■■ - ■ . 1 -
To rthcftcttfer.
much time to adde any thing
for the increase of Learned
Knowledge : whence you may
guejje at one ca&je , why many
Sciences y for fame thoufands *f
yeares have kept one pitchy and
not grown* above that dwarfifh
feature that they had in thefr
infant invention ; and alf*
what the reafon is that many
that read mop , prove not the
deepetl Schollersyfor no great*?
impediment to exaft Learning
then, to make ufe of other mens
understandings , and negleft
o#r owne*
1 [peak not this , as if I had
overcome the fe impediments, any
more tbe» others • tut becaufe
I have perhaps more keeie hin~
dred by them , and fo take my
felfe bound to wame thee of the
pit that 1 havefalne in* 4n4
with
- - ■ -
To the Reader.
with all to let thee know , that
if godly men themfelves while
they lye in thtfe fnares r fbaltop-
ptfeany truthin this Tra8> it is
no winder > but a thing to be ex*
ptSfed,
Togivethee tfoHiftory ofthf
contption and nativity of tbefe
A phonfmes,** i the reafon why
I trouble ihe world with more
Boo Lies, which 1 blame in others \
underfland, that this is but a*
Appendix to another Treatife
going to the PreJJe on a mate
excellent Subjetl : Al\o, that ha*
ving occafion therein to touch
upon, Match. 25.55/ I was
deftred to explain* in what, fence*
it is i that Cbrift giveth the rea-
fon of hisfentence in judgement
from mem works : /« anfwer
hereto (andtpcleare (ome other
incident 'doubts of the lil^e n*\
ture
To. tht Reader.
ture) I wrote thefe Pofitions or
*ipborifme$ s \ which when feme- \
had got, they complained of e& !
| /cure brevity ^ and de fired fome j
\fuUer explication < which when !
/ had done , that which before \
wat but mo or three leaves, an
nexedus an Appendix to the\
fore mentioned Treatife , did \
[well to this bignefle, that I was \
faint to let it gee alone. Could
I have got Copies enow for my ;
owne friends^ whom I ambmind
to injlruB , other men had not
betne like to b&Vdbeen trouUed
with it • If thm pleife , rforas
mayst let it pajj'e without tkim^
obfervx\ion : If otherwife, it is
fo (mill, that it will t ah a? but
little of thy time to read it, nor
adds mu?tr t6 the commn bur*
den; Somt few paffage there are
which I am not fo clean and
conn
To rbt Reader,
confident in my felfe ; J$ the
nature of the Death threamld
itithe firfl CdWntoti The.ne-
cefiitftftht-funttaall p<?rjS«c
mance or execution' of all threat-
rings • the inter eft tf CbriHs
ABive Obedience te thofe Lam
tfbSch did bind* man in inno-
cency^ in thtwork of fatisfo-
ttton , as conjoined with bis
Fajfitit Oieiience to make up
the fame frke. But as the fe art
'but fetp^fo lamr.ot utterly Vi
a hfft vtonceming them , 4u4
feme to difcerne a flro&g pro-
babi lit y ofirhat I have i»ritttn>
therein,
A For you^ my- Friends , , tvhom
Ohri W hath committed t$ my
Teaching and O ver fight y as to
an unworthy Vjher. under him
in- hh Schook \ axcLsteward m
hisBoufe^and ofkis Myfxeries^
. JpuL
«-u
TochcRwd*.
1 .fttblijb this for-your fdJvt and
ufe; i.{ '
that points controverted *r4 : i& r )\
ter written thtin f reached^ andi
read than beard • efpecJally^
where the greateft part of tie \
Auditory is unc^pable of u**t
derflpnding them.
2. Tet is tkisD-o&rine offo )
great concernment y andfo nser !
the FQundati^ that 4>f \dltyf
controverfies agitated i#> $k#[
Church y there s few that , doe
better defer ve pur ftudy, and
few, lhaX l&P.fa loath yourftiould
be ignorant of It is myjxttf*
ding.joy\ thatGfid hath kept-
you w, ihis.difirafted age, fron
doting about que Hons that en*\
gender frife y and hatK : ^ive^} i
you . to xlealx fe» the mojlfusfej \
mentally undoubted^and ptaUi-\
'call
— —
To the Reader.
call Truths, and to {f end your
time in praTice, and peace ^apd
promoting th$ falyation cf the
ignorant about you ^ when others
| are taken up in cenfuriug their
brethren ^renting the Churchy
\ oppo flag the truth, or wrangling
| altoutleff'^r things which are
\ quite above thsir understand-
ings* Hold on ibis wiy ; and
if you have not in it mort Com
mnnion with Cbrift , more:
growth in Grace y and oh your
heath beds a more comfort able
review of your lives , and at
l^l a [better reckoning made
thereof, then the other % then
j I have deceived you . Vet ,
.;> I wzuld have you negleB no
truth , fo especially what time
>i7* can [pare for controverfie 5
l*t it*biefdy be [pent upon thefe
that are fo weighty. Be afhameet
_ that
To the Reader.
that men fhould heart you difpu»
ting about Circumft ant tails of
Difcipline ,. Bapttfme , Sup-
per 3 &c % before you know bov
to bee justified before GO D y
Or underftand the DoBrine of
the Covenants , Redemption^
Faith, Obedience &c.
3. The Bookes that are mit-
ten? ofjujlifcation are many, and
fome great y which 1 " fyiew you
had not time to read • and if)oh
did, perhaps would lofe much of
your labour , as I have done :
Therefore I de fired to fet the
mofl neceJJ'ary part before you in
a narrower compare. I never
intended the full handling of
the DoHriae of justification •
thefe Aphorifmes being but for
the Anfwering of a particular
Question
#om '"' containing as much at \
tke iMtttf Yolitmes. '• Jtf'/ow*
»£»*«"/ have omilteil the proof e
'of mi ARertions, partly became
the^eeynedfU-Kt^rtobethe
[toxins i farth for brevity ,\
and partlrbecauje it if for your
■fa to Womlatn (.jeij at-
\uk to chare *hat you. doubt
\jF. < A MM\ Ihope, doeun-,
mmaf&l to take upon;
\yMnnot)et reach to ; fee in,
^someivtdence^iflejUed.
Uird'andrnore necejjary than
fh%jpimgi^ -*«**»y
TotkeRfcd^
knomng\ .that X^muft fhonly
put off this Tabernacle] andffi
fallen from you y [ thought
good to ufe this 'endeavour ,
that you msj bee able after
my departure , to t have tbefe
things in % your runcler stand-
ings and remembrance ( 2 P^\
r. 14, 1 J..-) And while' [
am in this jleli , I (ball not
ceafe to x^dm^iiM «. **i
pray on your behalfe , that you
may beware Itf yee alfo faing
led amy with the errot^r if the'
wiclgcf, fall from yo.ur r: Q?ne
(ledftftnsjfe • but miy grov in
Grace r - and in the Knowledge
of our LORD and S A "K l-
or/^vlESUS CHRIST:
Nor (hi J l I difirt any grex!-
er Honour or .Advancement
on this Etrth, than with A-
» ... *
btlitte,
TotheRcidcr.
bilitU^ Sincerities and Sue-
cejje D to be
AServancofChrift,
in tfee work of your
\ t y Salvation,
Ri. Baxter.
Ktdirminfter.
Novemh.i 7 .
1
(l
t-
APHORISMES
OF
IUSTIFICATION,
With their Explication
Annexed.
Wherein alfo is opened
the Nature of the Cove-
na»ts,Satisfa6lion,Righteouf-
ncfle, Faith, Works, &c.
Thefis I.
O d hathfirfl a Will of pur*
pofe 5 whereby he determi-
mh of Events : what fball he y
tnd what fball not be 7 de fa-
£o: Secondly, And a Legifla-
ive y or Preceptive trill, for the
\overnment of the Rational!
B Creature •
7 he Nature of the
Creature : whereby he determi-
netbwhatfhallfo, and what (b all
not le, de jure, or in pint of du-
ty ; and in order thereto, conclu*
deth of Rewards and F unify-
ments.
Explication.
T^HisDiftinaion of the Will of
A God into his Will of Purpofc,
and his Will of Precept \ is very
commonly ufed by Divines, and ex •
plained by feme, efpteially, Do&orj
Trvtfe frequently, and Doctor Ed j
ward Reignolds , in his Sermons onj
the Humiliation day es, onHof. 14.
Yet 1$ not the exceeding ncceffity
and ufcfulnefTe of it difeerned by ma-
ny j nor is it improved accordingly
by any that I have read.- Itisncan
of kin to the common diftin& ion
o£ Voluntas fgni>& BcnepUcit*, but
not the fame : The Tearm [jig**]
being more comprehend ve , yet (in
mt
Covenants opened*,
my judgement ) leffe proper and
convenient then this [ Legiflative
VSf ill, or voluntas Tnecepti i) As the
o\Avzife(hzw$,Pf*cipit ac prohibit t
permnityconffility implet. Two of
i thefe A6ts, to wit, Permiflion and
Operation, fall under the Will of
Purpoie ,as they are the effe&sand
revelarion of it ; but not under the
Legiflative Will : And indeed the
Schoolmen by their Voluntas figni %
do intend no other Will, but the
fame which they call BentfUciti t
whofeObjeft is event, as it is un-
certainly feprefented to us by thofc
five fignes : And beeaufe they are
fuch uncertain Agnes (the contrary
to what they feem to import , be-
ing frequently certain;) therefore
they tell us that this isbutmetapho-
rieally cailed the Will of God ,v;z,.
by a fpeech borrowed from the man-
ner of men, whofignirle their Will
by fuch kinde of Action*; fee Acjuin,
futA,ia:i*.Que/l.\9. Art.\\,\i.
And Schibler, Metaph. of this.
But that which 1 call the Legifla.
B 2 live
The nature of the
tive or Preceptive will, hath ano-
ther object , viz,, not event but
duty ; and is Metonymically rather
then Metaphorically called Gcds
Will, it being the effect and revela-
tion of his reall unfeigned Will.
For God doth not feeme to Will
that this or that (hall be our daty,
and fo fpeake after, the manner of
men (according to the fcnfe of their
Voluntas ftgni ) but hcc willcth it
unfeignedly.
Neither is this DiftinSion the
fame with that which difFerepceth
Gods revealed Will from his fecret.
For his revealed Will containeth
alio part of the Will of his purpofe,
and all the will of precept : The
meere proprieties, and alio the pro -
mifesand threatnings.fo farasthey
point out future event, are the Re-
vealed part of the Will of Gods
purpole. Ttlevus himfclfe in his
conference with Ow™ (eemes to
approve of this Diiincuon ; where
he diftingui(beth of Gods Will ac-
cording toits Obje&,zri&. vet quod.
ipfc
Covenant! opened*
ipfe vult facere t vel quod a nobis
vult^eri : If in this laii branch he
fpe:.kenct de officio an J of this pre-
ceptive will , rather then de events
and of the will of purpofe, then he
canmeane it onely ofa conditional!
w'illofpurpofe.
As we ufe to diftinguifh betwUc
the legall will of the Kingpubliqiy
manifeftingour c'ury in the Laws, j
and his perfbnail private will ; fo f
murt we do here.
The necefluyof this diftincYion
is fo exceeding great, that but little
of the doflrinall part of Scripture
can be weN underftood without it.
The verity of it is alfo unqueftion-
able : for none but the grolely igno-
rant will deny 5 that Evenc and
Duty, Purpofe and Law, are truly
diftinft, or that both thefe laft are
called in Scripture and common
cuRome of fpeech _ The Will of
God.
And therefore it is a fenceleiTc
Objection , that wee hereby make
two wills in God ,". and thole con*
B 3 tndiftory.
The Nature of the
f radi&ory s For firft, we only make
them tw© diftin& A<5h of one and
the fame will : whereof that of
purpofe is lefle revealed , and doth
Icfle concern us, yet is moil properly
called his will, as being fuch as in
man we call the EHrite A& of it :
but that of precept is all revealed
and doth more concerne us ; yet as
it is in his Law it nenely Metony-
mcally called his Will as being only
the difcovery of his \ 7 Vil\ i properly
fo called.
And ily Contradiction there is
none; for they are not de eodsm;
they have to do with feverall Ob ■
jeds ; To Will that it (hall be
Abrahams duty pro hoc tempore to
facriflee his fon ; and yet that de
event* it (hall not be executed , are
far from eontradi3ory. To Will
that it (hall be the Jews duty , not
tokillChriit, and yet that eventu-
ally chey fhall kill him , is no con-
tradition. To will that it fnall.be
'Pharaohs duty to. let Ifrael go ;
and yet that in poynt of event hee
(hall
Covenants opened.
(hall not let them go, is no contra-
diction. Indeed, if God had wil-
led, that he ("hall let them go, and
he fhall not eventually , or that it
fhall be his duty, and it fhail not ;
either of thefe had been a contra-
diction undoubted.
But I havelargely explained,and
more fully improved this Diftio-
dion under the Difpute about Uni-
verfall Redemption, and therefore
fhall fay no more ofit now.
Thcfis IT.
F/V/?, Prsdeftination, EltBi-
on, Reprobation, or Pretention.
Secondly^ the Covenant betvixt
the Father and the Son. Thirdly
the ab[olute Pr&mifes of Regene-
ration andyerfeverance.FoHrtb-
1% the fulfilling of thofe Promi-
ses by differencing Grace, are all
in the feries under the will of
God$purpofe m
B 4 Ex 9
The Nature of -the
Explication.
IJ «of very great ufe rounder-
ftand which of tbefe Wills every
one of Gods particular words or
works do fall under,
i. That Predeftination, Eleai.
on, and Reprobation, are under this
Will of Purpofeonly, is undoubted.
2< Divines ufe to mention a Co .
venanting between the Father and
the Son about the work of Rederop -
tion : It is called a Covenant but
improperly/peaking afcer the man-
ner of mem Properly it is but the
Decree of God concerning Chrifts
Incarnation, his work, and hisfuf-
fermgs, and the fuceeiTc of thefe, and
what (Sod will further do thereup-
on. This therefore falls under this
Genius, and fo doth theFathers gi-
ving the Ele& to Chrjit, which* is
but part of this,
3s Thofe promifes of taking the
hard heart out of ui t and giving
hearts of flefli, one heart, a new
heart, and of putting his fear in us,
that
Covenants opened*
that wee fliall not depart frem
him a &c. sre generally taken to be
Abfclure prcmiies ( for here is no
Condition exprtiled or intimated)
madetoa!ltheEkc"t and only them,
as not yet regenerate ; and To not to
any cither named or qualified pcr-
fons. Thefe are not there To re fulfil-
led upon condition of our Faith, or
made ours by beleev : ng, as other
prcmifes are: For Faith is part of
the thing promifed, and the perfbns
are unregeneratf, and confequently
unbclec vers when thefe prcmifes are
fulflllfd to them. Therefore thefe |
Ab/b'ute promifes are but meere
gradous prcdiclicns what God will
do fcr his Elc&, the comfort where-
of can be received by no rr an till the
benefit be received, and they be to
him fulfilled : Therefore as all meer
predi(5tions,fo alfo thefe promifes do
fall under the Will of Purp?ie, and
not of Precept.
4. So alfo doth the fulfilling 'of
thefeto particular peifcns: the aclu-
allchufing or calling of fome while
B 5 others
I o The Nat fire of t be
others are paft by : The bedewing
of that faith which is the condition
of the Covenant : The giving of
perfeverance : And all the pafiages
of fpeciall, erfe&uall, differencing
Grace. The knowledge of this is of
great ufe in expediting the Armini-
an Controversies as you (hall per-
ceive after : Some parts of Scripture
do in feverall refpe&s belong to both
thefe Wills ; fuch are fome promifes
and threatnings conditional!, which
as they are predictions of what {hall
come to pafle, do belong to the wiH
Purpofe , but as they are purpofely
delivered and annexed to the com -
mands and prohibitions for incite
ment to Duty, and rerlraint from
Sin, (which was indeed the great end
of God in them) lo they belong to
the Wi'l of Precept : For the pro
mife of Reward, and the threatning
o£Punifhment, are reall parts of the
Law or Covenant, fo of Hiltory
All this is only a preparative tathe
opening more fully the nature o "the
Legillative. WilUnd what tails under
it
Qoventntt eptnrd. 1 1
it : For the Will of Purpoie, aid
wRat is undent, ♦ have no intention
any further to handle*
Theils HI,
Fir ft, The mil of God concern-
ing duty is exprejfed wbolj tn bis
written Lam. Secondly, ivbub
Laws are promulgate and e^a^li-
fhed by way of Covenant , wherein
the Lord engageth himfelfe to re-
ward thofe that perjorme its con-
ditions^ andtbieateneththt fe.
nalty to the violaters thereof.
Explication* .
l;XTOt but that much of Gods
xN Will is alfo contained in the
Law of Nature; or may by the meere
uleof Reafon be learned from Crea-
tures, and Providence* : But yet this
i&>
12 The Nature of the
is nothing againft the Scriptures
fuffieicney and perfection : For t5e-
fides all the fuperadded PofitiveSj
the Scripture alfoeomajnes all that
which we call the Law of Nature;
and it is there to be found more
legible and difcernable than in the
beft of our obfeurc, deceit! ulh cor-
rupted hearts.
a. All perfect compulfive Laws
have their penalty annexed, (orelfe
they are butmeerly directive) but
notufually any reward propounded
to tbeobeyers : Iris fufficient that
the Subject know his Soveraignes
pleafure, which he is bound to ob-
ferve without ary reward. Meere
Laws are enacted by Soveraignty?
Meere Covenants are entred by
equalls, or perfbns dif-engaged to
each other in refpeft of the contents
of the Covenants, and therefore
they require mutualleonfent.Thefe
therefore made by God, are of a
mixt ratu e; neither meere Laws,
nor meere Covenants, but both.
He hath enacted his Laws as our So-
veraigne
Covenants opened. ij
veraigne Lord, without waiting for
the Creatures confenr, and will pu-
ni& the breakers , whether they
confenu>rno: But as it isa Cove-
nant^ there muft be a rettipulation
from the Creature 5 and God will
not performe his conditions there
expreffed, wiihout the Covenan-
ters eonfent, engagement, and per-
formance of theirs.
Yet is it called frequently in
Scripture [a Covenant,! as it is of-
fered by God, before it be accepted
and entered into by the Creature :
beeaufe the condefcention is only
on Gods part • ai:d in reafon there
fhouid be no queftion of the Crea -
tures confent, k being fo wholly
and only to his advantage. Gen. 9.
11,17. Sxoh 34.28'. % Dcut. 30«I.
2 Kings 23,2..&c.
^There arc fome generall obfeure
Threatnings annexed to the prohi-
bitions in the La^y of Nature j that
is, Nature may difcernc that God
willpunifh the breakers of his Law,
but how, or with what degree of
punifhment
14 The Nature of the
puniflhment it cannot difcern : Alfo
it may collect that God will be
favourable and gratious to the Obe-
dient : but it neither knows truly
the conditions , nor the nature or
greatneffe of the Reward,nor Gods
engagement thereto. Therefore
as it is in Nature ^ it is ameer Law*
and noc properly a Covenant. Yea
to *Adam in his perfection , the
forme of the Covenant was known
byfuperadded Revelation, and not
written naturally in his heart*
Whether the threatning and pu •
nifhment do belong to it only as it
is a Law , or alfo as it is a Cove-
nant , is of no great moment;
feeing it is really mixtof both. It
is called in Scripture alfo, the curfc
of the Covenant : 2) cut. 29.20*
21.
Thefts. 4.
Thefirft Covenant m&de with
Adam/'
Covenants opened* 1 5
Adam did promt 'fe life upon con-
dition of perfeB obedience, and
threaten death upon the leap
difobedience*
Explication.
THe promife of li'e is not ex-
preffed, but plainly imply cd in
the threading of death. That this
We promi fed was oncly the continu-
ance of that ttate that Adam was
then in in Paradice,u the judgment
of raoit Divines ; But what death
it was that is there threatened , is a
Queltion of very great dilrlcu ty,
and fome moment. The iam^ dam»
nation chat followcth the breach of
the New Covenant , it could not
be: no moretfeen the life then en.
joyed is the i^me with chat which
the New Covenant promifeth. And
I cannot yet aflent to their judge-
ment, who think it wasoneiy that
dea.h which confuicth in a meerlfe-
paranon
16 The Natttreofthe
pa ration of ibule and bodyjoralfo
in the annihilation of both, sstdams
feparaced foule muft have enjoyed
happinefle, or endured mifery ; For
that our foulcs when feparated are
in one of theie conditions, and not
annihilated orinfenfible , I have
proved by twenty Arguments from
Scripture in another booke. As
Adamshfe in Paradife was,no doubt
incomparably beyond ours in happi-
ceffe ; ib the death threatened in
that Covenant was a more terrible
death then our temporall death. For
though his lcfTeby a terr.pora'l deach
would have bin greater then ours
now; yec hee would not have bin a
Subject capable ofprivation, if an-
nihilated ; nor however capable of
the fenfe of his Iofle. A great lofle
troubleth a dead man no more then
the fmalleft. Therefore as the joy
of Paradife would have bin aperpe-
tualljoy/o theforrowandpiinit it
like would have bin perpetuall , and
wee perpetuated capable Subjects,
See barlow exercit\nt7Hmmelttu Jit
wiferut*
Covenants opened. 17
miferum ejfc quam non ejfe f I do
not thinke that all the deliverance
that Chrifts Death procured, was
onely from a temporall death or
annihilations that thedeaih which
hee fuffered was ^equivalent to no
more.
The/Is 5;
This Covenant being foon by
man violatedjhe threat ning mufl
bee /unfilled andfo the penalty
fuffered.
Explication*
\7T7Hether there were any
V V flat neceffity of mans dif-
fering after the fall , is doubted by
many,and denyed by Socmus.Whem
ther this neceffity arifeth from Gods
naturall Jurtiee, or his Ordinate,
viz. his Decree, and the verity of
the
1 8 The Nature of the
the threatning , is aifo with many
of our own Divines a great difpute:
whether God might have pardoned
finne, if he had not faid, the fmntr
flail die, may be doubted of(though
I believe the affirmative, yet I judge
it a frivolous prefumptuous quefti-
on. But the word ofhis threatning
being once paft, me thinks, it mould
bee paft queftion that hee cannot
abfolutely pardon , without the
apparent violation ofhis Truth, or
Wifdome. Some think that it pro-
ceeded! from his Wifdome rather
then his Juftice.that man muft fuf*
fer: ((zzyixlJo.Cjoodwm of juftif.
part&.pag.^ ) but why mould we
feparate what God hath eonjoyned?
However, whether Wifdome , or
juftiee, or Truth (or rather all thefe)
were the ground of it , yet certaine
jit is, that a ncceffity there was that
| the penalty mould be inflicted :or
(elfe the Son of God mould not
have made fatisfa&ion, nor finners
bear fomuch themfelves.
Thefts 6.
Covenants of encd. ig
Ihdls 6.
This penalty the Render htm
felfe could not hear without his
everlafitptg undoing;
Explication*
THat is, not the fall penalty:
forparcofitheedidbeare, and
theEanh for hij lake : and f as I
think) all mankind doth beare pare
of it to this day. Buethefullpe-
nalty would have bin a greater and
everiaftingfufreiing.
Thcfis 7.
( : ) Tefus Chi It at ihe will of
his Father y (2) and upon his
own ivillidykingferfeBl) fur.
xtfad
20 The TStyttire ofjhe
nifioedforfhisWorke^ (4) with
& Divine powerfajandperfonaU
Righteoufnefje* (6) firfl under-
took* 5(7) &nd afterward dif.
charged this debt h ( 8 ) byfuf
fering what the Law didthrea*
ten j and the offender himfelfe
wm unable to bear e.
Explication
(r)nPHe Love of God to the
-L World was the firft womb
where the worke of Redemption
was conceived, loh. 3.16. ( as it is
taken conjunct with his own glory.)
The Etcrnall Wifdome and Love
found out and refolvcd on this way
of recovery , when ic never entered
into the thoughts of man to con-
trive or defire it.
(2) The Will of the Farher
and the Son are one : The Son was
a voluntary u idsrtakcr of this task :
it
Covenants opened* 21
it was cot impofed upon him by
:onftraint : when he is faid to come
to do his Fathers Will ( Heh.xo.
7,9* ) it doth alfo include his own
Will. And where he is laid to do
it in obedience to the Father, as Jit
isfpoken of a voluntary obedience,
fo is it fpoken of the execution of
our Redemption 3 and in regard to
the humane nature efpeeially ; and
not of the undertaking by the divine
Nature alone. Not only the eon fen t
of Chrift did make it lawfull that
he (hould be punifhed being inno-
cent , but alfo that fpeciall power
which as he was God he had over
his own life.more then any creature
hath:^. io. 18. I havepower
: (\^ffUv) faith Chrift, to lay down
. my Life.
(3).Nomeere creature was qua-
lify ed for this worke : even the
Angels that are righteous do but
their duty ,and therefore cannot fu«
pererrogateor merit for us.Nciihcr
were they ab.'e to bcare and over-
come the penalty.
WIr
^^ The Nature of the
(4 ). It mull therefore be God
tharmuftfatisfyGod; bothforthe'
perfe&ion of the Obedience , for
dignifying of the duty and" fuffeu
ing, for to be capable ©f meriting,
for the bearing of thecurfe,andfor
the overcommingof it , and doing
the reft ofthe workes of the Medi-
atofftvip, which were to be done,
after the Refurreclion. Yet meere
God it muft not be f bur manalfo.
or elfe it would have been forgive*
nefle without fatisfacYion, feeing
God cannot be fa d to make fatis-
fadlion to himfelfe. Many other
reafon* arc frequently given by
Divines to prove the neeeflity of
Chrills Incarnation, e/^#. 20, 28.
/&£.*. 1,2, 3.
(%.) Had not Chrift been per-
fectly righteous himfelfe he had not
been capabfeof fatisfy ing for others:
Yet is knot neceflary that he mud
be inallrefpe^sa fu 1 filler of Righ«
teoufneflc before he begin the work
offatisfa&ion,or that his rightebuf-
neffe and fatisfa&i'on be fodiftinft,
as
Covenants opened, a 3
as that the fame may not be both
righteoufneffe andfatisfa&ory.
Though many great Divines do
fo diftinguifh between luftiiUm
perfix<e,& IuftitUm meriti 3 2S that
the former is only a preparatory to
the latter ; yet I cannot fee any
realbn but the fame obedience of
Chrift to the whole Law may be
both perfonall and meritorious, (of I
i the righteoufneffe of the Divine
nature, or the babituall righteouf-
nefTe of the humane natural do not
nowdifpute.) Therefore I do not
mean that all Chrifts perfonall righ.
tcoufneffe was only preparatory to
his fatisfaclion and merit, when I
fpeakofhis being furniflied with a
perfonall RighteoufnefTe, though I
eonfetTe I was long of that judge-
ment. See more after at pag.45.
( 6, ) The undertaking of the
Sob of God tofatisfie,wascrfe&u-
all before his a&uall farisfying : As
a man that makes a purchafe, may
take poffefsion and enjoy the thing
purcnafed upon the metre bargaine
made
1 24 The 2fjtureofthe
made, or earnes paid, before he have
fully paid the fum. To this purpofe
rnoftunderftand that in Rev, 13.8.
whofe names were not written in
the boo^ of life, of the lambe flaine
From the foundation of the World:
But I doubt noc but Weemfe his
inrjvpretation is the plaine truth ;
I thSTthe words [ from the founda-
j tion of the World ] have reference
J to the writing of thefc names in the
book of Life, and not to the flaying
Of the Lambe, as being thus to be
read, whofe names were not written
in the boo 1 of life of the flaw Lambe,
from the foundation of the Werld.
It hath the fame fence with Rev.iy.
18. which doth expound this in
leaving out the mention of the
flaying of the lambe.
(7). I know mans guilt andob-
ligation to fuffer, is but Metapho*
rieally called his debt. Therefore
when we would fearch into the na-
ture of thefe things exactly , wee
muft rather conceive o' God as the
Lawgiver and Governour of the
World,
C*ven*nts opened. 25
World, then as a eredicor, left the
Metaphor (hould miflead ut« Yet
beeaufe it is a common and a Scrip-
ture phrafe , and conveniently ex-
prcfleth our Obligation to beare
thepcnalty of the violated Law, I
ufc it in that fenfe.
Bnt here we are caft nponmany
and weighty and very difficult
Queftions. Whether Chrift did
diicharge this debt byway of folu-
tion or by way of fatisfa&ion ?
2, whether in his fuffering and our
efcape the threatniog of the Law
was executed or difpenfed with?
3, And if difpenfed with , how it
can Rand with the truth and jufticc
of God? j\. And whether finners
may the-oce be encouraged to con -
ceive feme hope of a relaxation of
the threatnings in the Gofpell ?
5. And whether the faithfullmay
not ieare left God may relaxe a
promife as well as a threatning ?
c. Andlaiily whether if the Law
C be
2 6 The Nat are of the
berelaxable , God might not have
relealedhis Son from the fufFering,
rather then have put him tologreat
torment, and fo nave freely par-
doned the oftendoors ? I (hail briefly
anfwertoallthefe.
i Quefl. M eere and proper fofu-
tionor payment is, when the very
fame thing is paid which was in the
obligation , o r furfered which was
threatened. Tnrs payment the cre-
ditor cannot refufe; nor theRu?cr
refu r e this (ufTering , nor to acquit
the perfon that hath To payed or
fuffererf.
Satisfaction is the paying of
fomewhat that was not directly in
the Obligation s but is given to fa*
ti fye the creditor in Head of the
debt , which payment the Creditor
may chule to accept; antfifheedo
not cenfent to accept it, though it
were paid, yet thedebtourfhouid
not be acqui t. So alio in regard of
iuffcring,
Here we take paym-nr and farrj-
faction in the iitid ;egall fence,
Covenants opened* tj
and not in the large fence wherein
they are confounded. Andnow the
Qneftionis \ whether Ghrifts fuf-
fenng were the payment of the
very debt, or of fcmewhatelfe in its
ftead? The rcfolvingof this depends
upon the revolving of two other
qud&ons both great and diftrcuk.
t. What it was which the Law
did threaten 2. what it was that
Chrift didfuffer?
1 1 Various are the jmteemtnts of
Divines about the former ,• and ex-
ceed ng difficult it is to determine,
becaufe it hath pleated the Holy
Ghotito fpeake of it (o Sparingly:
and who can here underlined any
morethemiswrrnen? 1. Whether
9>£ds9ns\cxx\z and bedy mould irr»-
mcdiatly have binannihiJated,or de-
stroyed fo as to become in, enfible?
2. Or whether his foufe fhould
have bib immed iat ly iepmced from
his body as.oursaneat death, and fo
be the only lurfcrerof thepaine?
3. Or if fo , whether there fhould
have bin any Refurre&ion of the
C 2 body
28 The nature of the
body after any certaine (pace of
time, that fo it might fuffer as well
as the foule ? 4 . Or whether foule
and body without reparation flionld
hare gone downe quick together
into Hell I Or into any plaeeor
ftate of torment fhort of Hell ? 5 .
Or whether both (hould have lived
a curfed life on Earth through ever-
lafting, in exclufion from Paradife,
reparation from Gods favour and
gratious prefence,lofle 01 his image,
&c ? 6 . Or whether hee (hould
have lived fuch a miferable life for a
feafon, and then be annihilated, or
deftroyed ? 7 • And if (b, whether
hismiferyon Earth (hould have bin
more then men doe now endure ?
And the more importance are theie
Queftions of, becaufe of fomc other
that depend upon them. As 1.
what dearh it was that Chrift re-
deemed us from? 2. And what
death it is that perifhing in'ants die,
or that cur guilt in the firtt tranf-
greilion doth procure ? For it being
afmnc againft the fir It Covenant
only,
•&
Covenant t opened. *9 1
onefy, will be puniflhed with no o-
thcr death then that which is threat-
ned in that Covenant.
Much is faid againft each of thefe
expofitions of that dill threatning.
i. Againtt the firftl have faid
fomewhat before; And that in i
Thef. i. :o- feernj to be much a-
giinft it : Jefnt that delivered us
from the w/atb to come : This
wrath was either the execution of
the threatning of the Covenant of
works, or of the Covenant of grace :
not thelatter,for Chrift faveth none
whodeferveit, from that: there-
fore it mui* needs be the wrath of
thefirft Covenanted confequenc-
ly that Covenant did threaten a
future wrath to all tinners, which,if
the world or ^idam himfeife had
been deftroyed, or annihilated im-
mediately upon his fall, we had not
been capable of.
2. Againtt the fecond fence, ic
feemech. unlikely that the foule
mould furTer alone, and the body lie
quietly in the dull, becaufe the bo-
_____ C 3 dy
The Nature of the
dy did 6nne as wcU as the foulr,
and the fenles. were the fouies> inti-
cers 2nd betrayers.
2. Againft the third there is no
intimation of a Refi>rre&ion in the
Scrip urea* p3rt of the penalty of
the Covenant of works or as a pre-
parative to it. That %Adam fhould
have ri/en againe to be condemned
; or executed ifCbrift had not come,
| no Scripture fpeakes j but rather
] on the contrary , R^furreclion is
afcrbed to Chrift alote, i for. 1.5 .
12. 21, 22.
4. A gainft the fourth it feemeth
(evident by the executim, that the
reparation of fcule and body was, at
kali i part of the death that was
threatned j or elfe how comes it to
be inflated ? And the Apoftle faith
plainly, that in zAd*m alldye,.v/'*.
j this natmall death,! Cor.i 5.22.
y » Againft the fift the fame Ar-
1 gument will favc<
6. Concerning chefixth and (e-
. venth they lye ©pen to the fame
objection as the (econd.
! h
Covenants opened. 31
It i$ hard to conclude perempto-
rily in fo obfeure a cafe. If wee
knew certainly what lite was the
reward of that Covenant, we might
the better underftand what death
was the penalty. Calvin and many
more Interpreters think that if A-
dam had not fallen, he mould after
a feafon have been tranflated into
Heaven without dea.h, as Enoch
and Elias. But I know no Scrip-
ture that tells us lb much. Whe .
therin ParadifeterreHiiall or ede-
fliall. I certainly know not; but that
lAdam mould have lived in happi-
nefte,and not have dyed, is certain ;
feeing therefore that Scripture tells
us on the one hand, that death is
the wages of finne ; andon the o»
therfaand, that Iefus delivered us
from the wrath to come ; the
a, 6, and 7. Expofitions doc
as yet feem to me the mo:i fafe. as
containing that punimment where-
by ho h it e;e Scripture s are fulfilled :
Befide that they much correfpond
, to the execution , viz.. that man
G 4 fhould
3 2 T he Nature of the
fliould live here for a fcafon a dying
life, fcparated from God, devoid of
his Image, fub;e& to bodily curfes
and calamities, dead in Law, and at
laft his foule and body be feparatcd;
his body turning to duft from
from whence it came, and his foule
enduring everlafting forrowes, yet
nothing fo great as thofe that are
threatned in the new Covenant.
The Objedion that lyeth againft
this fenie,is eaficr then thofe which
are againft the other. For though
the body fliould not rife to torment,
yet its defoliation is a very great
punifhment : And the foule being
of a more excellent and durable na-
ture, is likely to have had the grea-
ter and more durable fufFering :
And though the body had a chiefe
hand in the fin, yet the foule had
the farre greater guilt , becaufe it
(houldhave commanded and gover-
ned the body ; as the fault of a
man is far greater then the fame in a
beaft.
Yet I do not pofkively conclude,
that
Covenants opened* 33
thar the body (hould not have rifen
againe 5 but I finde no intimation
of it revealed in the Scripture ; but
that the fentence (hould have been
immediately executed to the full,
or that any fuch thing is concluded
in the words of the threat [In the
daj the* eatefi thou [hale Me the
death I I doe not thinke ; for that
would have prevented both the be-
ing, the fin, and che furTering of his
polterity ; and consequently Chrift
did not lave any one in the world
from finne or furTering but Adam
and Eve, which fecms to me a hard
faying (though I know much may
be laid for it.)
Thus we tre in part the firtf Qne-
ftion refolvcd , what death ir was
that the Law did threaten? Now
tet us fee , whether this were the
fame that Chriftdid lutfer ? And if
we take the threatning in its full
extent, as it exprefleth not only the
penalty, but alb its proper fubje&
and hs cireumftanees , then' it
is- undenyable that Chriit did not
C 5 futfee
34 T be Nature of t be
fuffer the fame that was threatned
For the Law threatned tHe death of
the offender, but Chriftwa* not the
offender 3 u4dam fhould have fuf-
feredfor ever.but fo did not Chrift ;
^f^«? did dye ipirltuaily, by being
forfaken cf God, in regard of holu
neffeas well as in regard of com fort,
and fo deprived at leart of the
chiefepart of his Image; fo was not
Chrirt.
Yet it is difputable whether thc-fe
twolaft were directly contained mj
the threatning, or not? whether
the threatning were not fully exe-
cuted in Adams death ! And the
ecemity ofit were not accidentally
even a neceiTary confequem of A-
dams difabilicy to overcome ceath
and deliver himfelf,.whieh God was
not bound to doe . ? And whether
the lode of Gods Image were part
of the death threatned , or rather
theeffcclof our finnconely, exe.
euted by our telves , and not by
God f Many Divines fay, that God
did not take away his Image, but
man
Covc***ts opened. g ?
man tbxull it away ; So Capsll of
Temptations, pzg*%.'8zc. Though
molt judge otherwife, becaufe the
fame power cfmft annihilate that
mull create.
] conclude then, that in rega/d of
the pre per penalty, Chriftdi'd&fftr
a paineandmi-cry ofthe fame Tort,
and of equall we'ght with that
ihrcatned ; but yet becaufe it was
not in all refpe&s the Jaroe, it was
ratbeF fat is faction then the. pay- ;
ment ofthe proper debt, being .
a payment as Godrnight havecho- ;
fen to accept.
The 2. Queftionw-as, Whether'
the threat nirg was executed, one-
iaxed and diipenied with .*
lAnfw* The Anfvver to this is
! plaine in the anfwer to .the for-
mer.
In regard ofthe meer weight oc
J punifbrnentiCon^deredasaLttxa^tecf
I from pcrfon and duration, it .vras
| executed and ieiaxed; y^c taking
! the
3 6 The Nature of the
thethreamingintircly a* it was gi-
ven out,aiadwemuftfayitwasdif-
♦penfed with ; fcr mankinde doth
not fuffer all that is there threat-
ned.
Yet fome, who think that the
death threatned did confift in our
prefentmiferies and temporal death
onely, do alfo think that thethreat-
ning is fully executed upon the tin-
ners, and that Chrili hath onely de-
livered usfrcm the accidentall dura*
tionof it, but not prevented the ex-
ecution.
If I could think that the threat -
ning intended no puni foment to
I thefoule further, after it is fepara-
j ted from the body, then I fhouJd
think as they.
The^QoefiioniSjHow it can
ftand with the Truth and luftice of
Godtodtfpenfewith his Threats?
Concerning his Iutfice the quetfion
is not difficult, and I (hall fay no-
thing to .that ; all the queftron is,
ho.w
Covenants opened* 37
how to reconcile this difpenfation
with Gods truth. Here you rnuft
dirtingmfh, 1. Betwixt the letter
of the Law and the fenfe. 2. Be-
tween the Law andche end of the
Law* 3. Between a Threat with
exception either exprefled or refer -
ved, and that which hath no excep-
tion. 4. Between a chreatning
which onely expieflfeth the defcrt of
the fi r.ne, and what puniflimeat if
due, and fo falleth only under the
will of precept, and that which alfb
intendeth thecertaine prediction of
event, and lbfallech under the will
of purpofe aifo. And now 1 answer:
1. The end of the Law is the
Law, and that end being the mani.
fcftatjonof Gods Iuitice and ha-
tred of nnne,&c. was fulfilled, and
therefore the Law was fulfilled.
2. Moft think that the Threat-
ning had this reierved exception,
[Thou fhalt dye, i. e. by thy felfe,
or thy furety.J And though it be
finfull in man to fpeak with men-
tall refeivations when he pretends
to
2 g The Ka t ure of the
to reveale his mind, yet not in God,
because as he is fubject to no Law,
iohe is net bound to reveale to us
all hismnde, nor doth he indeed
pretend any fich thing.
3. So that the fenie of the Law
is fuelled.
4. Butthefpeciailanfwer that I
give.isihis, When Threat nings are
tncerly parts cf tl e Law, and not
alio predictions ofevent and diico-
yeaes or Gods parpofe thereabouts,
then they rmy be djipenfed with
without any breach of Truth : For
as when God faith, [ Though not
eateofchs Tret &c 9 \ ihcmcaniog
is cnely [It is thy duty not to eare]
and not trui eventually he fhould
not cate : So when he iaith [Thou
jhjtltdietktdeathi The meaning is,
L Death fhall be the due reward of
, thy finne, and 10 may be infli.&ed
for k at my pleafure] and not that
he fhould certainly fuflfer it in the
event. And I judge, that except
there be fomc note added whereby
it is apoaieBt, that God intended
alfo
Cwtntnts of tned. 5 g
alfo the predi&ion of eveEt , no
rxifcr Threatnirig 15 to be under-
stood pthcrvvife but as it is a part of
the Law, and lb fpeaks of the duc-
ne(Ve of pun.fhmenc onely, as the
Precept fpeaks of the dueneffe of
obeying.
If this be grdtitts his meaning, I
aflenc, that Omvesmh* qmbus »<?«
adeft irreveeabtlttatis lignum juttl-
ligendafunt exfiapte vatura do jure
J commtKAniis *d rtluxundum nihil
\*9m'mrit4*iZ.i) (b farreas they
• are no predictions of even ; other •
: wile Gods bare pr di&jcn is a note
! of irrevocability ; And his two
J notes, vU. An Oath, and a Pro-
, mife, are nflc rhc oneJy fencs of
irrevocability: God. Word is as
ifureashisOath,andaThreatnino
as true « a Promiie, and when £
fett* unoer^/^f^ fnrfkwM as
%eJy be fidflled. See Cm,*, ^
urn ejus defenfinm.
The
The Ntttreeftbe
The 4* Queftion is, whether fin *
nersmaynot hence be encouraged
to conceive fome hope of a relaxati.
on of the Threatnings in the New
Covenant ? To this lanfwer :
I i. No ; For God hath fully dif-
covered, that it is his purpofe and
refoiution to execute thofe Threats,
and not to relax or reverfe them ; /
that he willcome in Aiming fire to
render vengeance on them that
know not God, and obey not the
Gomel otour Lord Iefus Chntt,&€.
%Tb$f. 1.7X That there is no
mere facrifiiccfor fin, 1M. !**•#'
27 . And hath revealed the manner
how they (hail be condemned ,
a. If there w*re any hope of thw,
yet were it unexpretfable m.dnefle
to venter ones everiatlug itate on
that,when we fee that God did not
remit the penalty of the firft *ve-
nant wholly , but would have his
jnftice&tisficd.ihoughby the W-
I feting of bis Sonne thrift : And
Covenant t opened, 4 1
yet that it alio coft the offecdors fa
dcare themfelvcs.
The 5 . Queflion is, May we not
feare left God may difpenfe with hi*
Promifes as well as his Threats ?
I anfwer :
1. He did not di/penfe with his
Threatning , but upon a valuable
consideration.
2. No; for though the Promife
as well as the Threat doe belong
to the Law, and lb difcover what
is due, rather then what (hall come
topaffe, yet the thing promifed be-
ing once our due, cannot be taken
from us without ourconfent: and
(o $ z\(jrotiHS faith, Expromifsione
jut atijuod acqmritur ei cm fatla eft
promt jfio ; lu'iice bindeth to give
all to another that is his due, but
not alwayes and abfolutely to in-
fl:cl: upon an offender as much pu.
nifhmentas he deferveth.
-• Befide, God hath revealed it
to be the will of his purpofe alfo to
con-
41 The Nature of the
con r er the things prom tied in the
Gofpd upon all Beleevers.
Thetf.andlaftQneflion was, If
the Law be relaxabk, whether God
tnight not have freely remitted the
offence, and have fpared his Son his
fatisfa&ory fufferings ? I anfwer.
i . It yet remaines under di fpute
whether the Threat fpeak not de
\even$H> as tothefinne, though but
de jure, as to the finner ? Andthen
the Truth of God would forbid a
difpenfaticn asto-the finne.
2, Though the Threatning doe
not flatly determine of the executi-
| on de eventn ; yet it intimates a
j flrong probability of it, and feemes
I to teil the world, that ordinarily the
!Law giver will proceed according
jthereco,and gives the iinner flrong
grcundsto expect as much. There-
fore if God QioulJ relax his Law,
much more if he fhould wholly dif-
pencewithit byrerni&on,t.he Law
1 weald feern to lofe much ofits au-
thority,
Covenants cfcned. 43
thorhy, and the Law. giver be
cfteemcd mutable.
5. Befides, as no good Lawes
are lightly to be reverfed To, much
I leiTefuch as are Co agreeable to or-
der, and the nature of God, and io
folemn.y enacted as this wat.
4. Though GOD did difpenfe
with his Law as to ourimpunity,be
caufe elfe mankind would have ut-
terly periled, and became he is a-
bundam in mercy and compaflion
(£%*.$4. 7. P>/.io>.8. &iiz.
4*f. & 14?. 8. Jfirff.-f. Ier. 31.
! 20. Lnk 6i6> Row. 2.4.) yet he
i is alfoho'y and jufi, and a hater of
/inne; and how wouJd thofe his
Attributes have been manifeftcd or
glorified, if he had let lb many and
great finms g oe wholly unpun fried,
rfip.li. 2. Rom. !.i8.J
5. It wculd have encouraged
™cn to fin and concemne the Law,
ifthe very hrti beachand all other
ihould be nvcr.'y remitted ; but
whet* men fee that God hath puni-
shed
44 The tyttttre of the
died his Son when he was our fare -
ty, they may eafily gather that he
will not fparethem, it* they conti-
nue rebdls.
6. The very end ©f the Law elfe
would have been fru ft raced 3 which
now is fulfilled by Chrifts fatisfa-
&ion : For Proximo [ant idem &
twtvndcm.
7. Bdijes the exceeding love of
God that is muutelitd in this furfe-
ringof his Son, a ad the great en-
gagements that are laid upon the
finner.
They that will avoid all the fup-
pofed inconveaiencies of this Do*
drineof Godsdifpencing with his
Threacnin^s ; malt needs affirms,
that the offenders do fuffer as much,
and trie lam: which was threatned.
(8.) Whether we are juftified
onely by Chrifts Paflive Righteouf-
netfe, or alio by his AcYive, is a veryj
grea*
Covenants opened. 4 5
great dilute among Divines. p y
hjsPaffive Righ teoufnefle is meant
notonelyhis death, but the whole
courfe of his humiliation, from the
Aflumption of the humane nature
to hisRefurrcaion; Yea, even his
Obediential! Anions fo far as there
was any fufferingin them, and as
they are confidered under the no-
tion of Suffering, and net of Duty
orObedienee. ByhisAdiveRigh.
teoufnefle is meant the Righteouf-
nefie of his Anions, as they were a
perfea obedience to the Law. The
chiefe point of difference and diffi-
culty Jyeih higher, How the Rich,
teoufnefle of Chrifl is made ours?
Moft of our ordinary Divines fay,
thatChriftdidas properly obey m
ourroomeandflcad, as he did iuffer
in our Head ; and that in Gods
I etfecm and in point of Law wee
were in Chrifts obeying and fuffe-
nng, and !o in him wee did both
P«*<% fulfill the Ccmmands of
the Law by Obedience , and the
threatnings of it by bearing the
Penalty ,• I
* _ 1
4 <S ~ The Nature of the
penalty ; atkUhus (fay thtyl is
Chritfs RighfeOufaefle imputed to
us/£//<.hisPafFiveRighteou&es for
the pardon of our fitt^and delivering
us from the penalty ; his A6tive
Rfghteoufnefle for the making of
unrighteous, and giving us titleto
the kingdom: And iome fay,the ha-
bitual! Righteoufnes of his humane
nature iniiead of our own habituall
Righteoufnefle ; yea fome sddc the
righteoufnes of thedivin naturealfb.
This opinion (in my judgement)
containeth a great many of mis-
takes.
i. It' uppofeth us to have been
in Chrift , at leaft in legal! title,
before we did beleeve>or\*ere born;
and that not onely in a genera) land
conditional! fenfe as all men, but in
a ipcctall as the juftified ; indeed
we are elected in < hi ill before the
foundation £i the world ; but that
is a teime of diminut ion,and theie-
fore doth not prove that we were
then in him ? Neither Gods De-
cree or foreknowledge give us any
legal! title. 2. It
Covenants opened. An
2. Ic teacheth imputation of
Cbritts Righteoufnefleih (o ft rift a
fcnfc,a$ will neither ftand with rea-
fon.northeDo&rineof Scripture
much Icffe with thephrafe of Scrip-
ture which mentioneth no imputa-
tion of Ghritt or his RighteoufnefTe
to us at all; and hath given great
advantage to the Papifts a «aicft
us in this Doctrine of Juftifica^
don.
iy Itfecmeth toafcribe to God
a milhking jixlgeihent,asto effetm
us to have been in Chrift when wee
v ere not, and to have dene and fuf.
feredinhim,what we did not.
4- Itm 3 keth Chrift to have paid
the Idem, and not the Tantftndem -
the fame th 2t was due, and not the
value; and iotojuftifieus by pay-
ment of the proper dcbt,andnotby
ftnft fctisfaction. And indeed this
lstheverycoeofthemiihke, to
think that we have by delegation
paidiheproperdcbtof0^ fwr ro
the whole Law. or that in ChrirV
w^haveperfecllyobeved; whereas
__ i.Tt
48 The 2{aturc of the
I. it can neither be faid, that wedid
it; 2. And that which Chrift did,
was to (atisfie for our non-payment
and diibbedience.
«; , So it maketh Chrift to have
fulfilled the preceptive part of the
Law in our ftead and roome in as
ftri&a fenfe, a$hedidinourroom
beare the punifhment, which will
'not hold good(though for our fakes
he did both J
6. It fuppofeth the Law to re-
quire both obedience and fuffering
in refped of the lame time and
actions, which it doth nor. And
whereas they fay, that the Law re-
quired fufTtring for what is paft,
and Obedience for the future 5 this
is to deny that Chrift hath fatisfied
for future finnes • The time is neere
when thofe future fins will be paft
alio; what doth the Law require,
then ? Ifwe doe not obey for thei
future, then we fin; ifwe fin, the!
Law requires nothing but fuffering
for cxpiacion* m I
7. This opinion maketh Chrills
fufferingsl
Covenants opened* 49
filterings (by coniequence) t© be m
vain , both to have been fuffered
needlefly by him, and to be neediefc
al(o now to us : For if we did per-
fectly obey the Law in Chrift, (or
Chrift for us, according to that ftrift
imputation,) then there is no ufe for
fuflferin* for difobedience.
8. Itfondlyfuppofetha medium
betwixt one that is juft, and one that
is guilty ; and a difference betwixt
one that is juft,and one that is no (in-
ner; one that hath his fin or guilt
taken away, and one that hath his
unrighteoufnefs taken away. It is
true,in bruits and infen(ibles,that are
not fubjefts capable of juftice, there
is a medium betwixt juft andunjuft,
and innocency and juftice are not the
fame. There is a negative injuftice
which denominateth the fubjeel
non-jMjltfmjouz not in\u$ttm) where
Righteoufnefs is not due: But where
there is the debit urn hafondi, where
Righteoufnefs ought to be, and is
not, there is no negative unrighte-
oufnefs, but primitive : As there is
C no
i 50 The Nature of tb?
I .
J no middle betwixt ftrait and crook-
| ed, fo neither between Conformity
•to the Law, ( which is Righteouf-
| nefs, /and Deviation from ir,f which
\ is unuighteoufnefs.)
9. It maketh our Righteoufnefs
• to eonfift of two parts, viz* The
putting away of our guik 3 and the
Imputation, of Righteoufnefs, /. e.
1 r. 'Removing the crookednefs; 2.Ma-
king them ftreight.
10. It afcribeth thefe two fup-
pofed parts to two diftincl fuppofed
caufes:; the one to Chrifts fulfilling
the Precept by his acTual Righteouf-
nefs, the latter to his fulfilling the
i threatening by his paiTive Righte-
iQufaefs: As if there muft be one
caufeof introducing light, and ano-
ther of expelling darknefs; or one
: caufe to take away the crookednefs
of a. line, and another to make it
ftreight.
1.1. The like vain diflincTion it
iraaketh between delivering from
fd€ath,and giving title to life; or free-
ing tis from the penalty, and giving
us
Covenants 9pencd. 5 1
us .the re ward: For as when all fin
of omifllon and commiflion is ab-
fent, there is no unrighteoulnefs ; fo
when all the penalty is taken away,
both rfrat ©Ppain, and that of lofs,
the party is reftored to his former
happinefs. - Indeed there is a greater
uiperadded decree of life and glory
procured by Chrift more .then .we
loft .in Adam : But as that life is not
oppofed to the deat-h or penalty of
the firft Covenant 3 but to that of the
fecond ; fo is it the erTed of Chrifts
pafllve, as well as of his active Righ-
teoufnefs.
So you fee the miftakes contained
in this firft Opinion, .about the Im-
putation of Chfifrs Righteoufnefs
to us.
The rmintainers gf it(be(ide fome <
fewable men)arethe vulvar- fort of
unftudyed Divines, who having not
ability or diligence to fearch deep in-
to fo profound a Con trover fie, do
ftdlhold:thae opinion which ismofi
common fcnd in credit.
If you would fee wh^t is faida-
D 2 gainft
5 1 The Nature of the
gainft it, read \AxWvtton i T*reiu f
PifcJtorM* Bradfbxtvffa Gataker,
and Mr '} 9: Goodwin.
1 fie other Opinion about our Par-
ticipation of Chrifts RighteouTnefs is
j this, That God the Father doth ac-
J cept the fuffef in'gs and merits of his
I Son as a full fatisfaclion to his vio- ,
! latedLaw,and as a valuable consider- i
ationnpon which he will wholy for- 1
give and acquit the offendors thern-
j (elves, and receive them again into i
j hisfavy, and give them the addition ]
j of a more excellent happinefs alfo 3 fo
j they will but receive his Son upon
i the terms expreffed in the Gofpel.
! This Opinion as it is more hmple j
j and plain, fo it avoydeth all the fore- i
i mentioned inconveniences which d6 j
I accompany the former. But yet this
I difference is betwixt the maintainers j
j of if.Moftofthem think,that Chrifts |
j Paffive Righteoufnefs (in the iati- j
j tude before expreffed,) is the whole ?
I of this Stt&fiftidn made by Chrift, I
which I
Covenants opened. ?3 I
which they therefore call Jnjlitia
i Merit • , and that his A3ual Righte-
• oufnefs is but Juftitia Perfona, cjua-
; lifying him to be a fit Mediator. Of
■ this judgment are many learned and
' godly Divines, of (ingular efteem in
the Church of God, ( the more to
blame fome of the ignorant fort of
their adverfarics, who fo reproach
themasHercticks: I have oft won-
dered when I have read fome of
them, ( asM. fFaiker, &cj to fee
how ftrongly they revile, and hoW
weakly they difpute.j Sure if thofe
two famous men Partus and Pifia-
tor, btfide OlevUn y Sctilittm t Ca.r-
gint, learned Cape tins, and many ci-
ther beyond Sea, be Hereticks, I
know not who will (hortly be repu-
ted Orthodox • and if they be not
miftaken all antiquity is on their
| Cxfatbeftdc Ca(vi*>Vrfine,W&Kio&
other modern Divines that writ be-
fore this Controverfie was agitated ;
andfure they are neither unlearned
nor ungodly that have in our own
Country maintained that opinion ;
D 3 wit-
54- The Nature of the
witnefs Mr Anthony JVotton , M r
Gataker, Mr John Goodwin, and (as
I am informed ) that excellent Dif-
putantand holy, learned, judicious
Divine Mr John. Bait y Vf\th many o~
ther excellent men that I know now
living.
.
Someothers(thoughfew)do thinii;
that' though Chrifts Hightebufnefs
be not imputed to us in that ftricl:
fenfe as the firft Opinion expreffeth,
but is ours under the fore-explained
-notion of Satisfaction only, yet the
A<fUve Righteoufnefs considered as
fuch is part of this Satisfaction alfo,
as well as his Pallive, and JufHtU
Meriti^ well zsfuftitia ?erfon<z ;
} and though the Law do not require
| both obeying and fuUering,yetChrift
! paying not the Idem, but the>Tan-
| tandem, not the ftricl: debt it felf,
f but a valuable Satisfaction , might
j well put the merit of his works into
J the payment.
i The -chief Divines that I know
I ! for
Covenant* opt 5-5
for this Opinion (as it is diftinguiili-
ed from the two former J are judici-
ous and holy Mr Bradfb*w$x& Qro-
tiut, (if I may call a Lawyer a Di-
vine.)
And for my own pare I think ft
is the truth, though I confefs I have |
been ten years ot another mind for
the fole Pafiive Righteoufnefs, be-
eaufe of the weaknefs of thofe
grounds which are ufuaily hid to
fupport the opinion for the Active
and Paflive; till difcerning more
clearly the nature of Satisfaction , I
perceived, that though the fufYerings
ofChrift have the. .chief place there-
in,yet his obedience as fuch may aifo
be meritorious and fatisfaclory. The
true grounds and proof whereof .you \
may read in Gr otitis de Satis faff. ]
cap. 6. and Bmd/baw of Juftifka-
tion in Pre&ce,and cap.\$.
The chief Objections againft it are
thefe ;
i.Objea. Chrifts Paffive Righte-
oufnefs being as much as the Law re-
quired on our behalf, as fatisf action
D 4 for
%6 The Nature of the
for its violation, therefore the Adive ;
is needlefs, except to qualifie him to :
be a fit Mediator. I anfwer, Thi$ |
objection is grounded upon the fore-
mentioned Error, That Chrift paid
the Idem, an J not the Tantmdem :
whereas it being not a proper pay-
ment of the debt, but fatisfaclion,
therefore even his meritorious works
might fatisfie. Many an offender a-
gainft Prince or State hath been par-
doned their offence, and efcaped pu-
ni(hment,for fome deferving accept-
able fervice that they have done, or
that fome of their predeceflbrs have
done before them. And fo Rom. 5.
10. 'By the obedience of otte 7 many
are made right eons,
2. Jtisobjefted, That Chrfft be-
ing once fubjed to the Law, could
do no more but his duty, which if
he had not done, hemuft have fuf-
fered for himfetf ; and tliercfore how
could his obedience be fatisfa&ory
and meritorious for us ? I anfwer,
1* You mult not here in your con- I
ceivings abftracl the Humane Na-
ture,
Covenants opened* 57
ture, which W3S created, from the
Divine ; but confider them as* com-;
pofingoneperfon : 2. Nor muft youj
look upon the Works of Ghrift, asj
receiving their valuation and deno- 1
mmation from the Humane Nature j
alone or principally. 3. Nor muft;
you fepirate m your thoughts the I
time of Chrifts fervitude and fub-
jeftion, from the time of his free-
dom before his incarnation and fub-
je&ion. And fo take thefe Anfwers.
r. Chrift Jefasdid perform feveral
works which he was not obliged to
perform, as a meer Subject : Such
are all the works that are proper to
his office of Mediator, his arraming
the Humane Nature, his making
Laws to his Church, his eftablifhing
and fealtng the Covenant, his work-
ing Miracles, his=fending his Difci-
ples to convert and 1 fave the world,
enduing them "with the Spirit, his
overcoming Death and 1 rifing a-
gain,&e. Whac Law bindeth us to
Such works as thefe > And what
Law (to fpeak properly,} did brnde
D 5 him
5 8 The Nature, of the
■enfcPrXet wer,e- the works
In them/elves fQ£xcelient>and agree-
able tohis Fathers Will, /which hq
was well Acquainted with) that they
were trruly , meritorious and fatil-
factory.
2, Some."Wpr|is-;he : ferfonTie;d
which were our duty indeed, but he
was not bound to perform thsm in I
regard of himfelf: Such as are all
the c$(ervances oftbe Ceremonial
Law,' his Circurncijion, Offering,
and .foiiis Baptifni.ScC ■L^inn,
2j> GxLq.q. Ifa.^a^ Jok.j.i.ic.
Mat. 26. 17^1 8,19,2c. & 3.13,10.
TJliefe. were the proper. duties offln-
n^^ich he was nor. Thefo two
are admitted by MrGataktr,': anSd
moil: others. |
3 . Even his obedience £0 the Mo*
ral Law was not his duty, till he vo-
luntarily undertook. 11;; It being
therefore upon 1 -his content -and
ch'oyce,,andnot due before confent,
mult needs .be meritorious. And
though when he wason<;e aftrvant
he is bound to do the work of a fer-
vant
Covenants opened. 59
vane, yet when he Voluntarily
himlelf in the fktJof a fcx\
under the Law, not for his own
fake, bun for ours, his work k
ver the lets meritorious. Siippofe
when a SotiMier hath deferyej
; death, his Captain fhould offer him-,
I felf to the General to do . the 'duty
of the private Souldieri, and to' per-
form fome rare exploit agaihft the
Enemy , though he lofe his life In the
Service, and all this to faftfom
Soddier : when he hath underta"
the ta&k, it becomes due, but yet is
never rhe lefs fatisfaclory. As he
(faith Bradjhaw) who to fatisfie for
another, becomes a (lave to men •
ebtirinand by all thofe dels, which
the Laws binde a flave unto, make
fatisraclion- yea, though they be'fuch
a&s,as he,becoming a (lave, is bound
apon-pain of death to undergo : fo
driftj&c. and the greater was' the
bond that he did undergo for the
doing of them, the greater was the
merit. 7/*. 42.1. & 53.11. Phli.
2.7. Luk. 2.20. If a. 5 3.9, 10. Gal,
The Nature of the
I4.4. 2 Corinth. 5.IL. Htb.7.26.
I Pet.2.22 } 2^ <#• 3. ig, ifoh.^.
4. Even feme works that are due
may yet befo excellent for matter
jand manner, and fo exceeding plea-
jfing to him that commands them,
ithat they may give him faiisra&ion
For former injuries;, and he may
think it his part to encourage the
Actor with fome reward. So Jona-
ffc*#.rdelivering IfracI by that rare
exploit did fave him from death:
Abntrs bringing in the Kingdom to
David woulii have . covered his
former ftrvice agajnft him : Many
,of- foabsiauhs were long covered
!by his good fervice : Such were the
Wtions or David in bringingjn the
Ifore-skiris of ' ihsfhiliftinsi .and ot
'his Worthies, in fetching him of the
waters of $ethlebtm* \ Sam. 14.
44,45 . 2 Sam, 2.3 . „ 1 Sam.,v% 2d,
27. 2 Sam. 23.16. It was notonely
the furTeringor hazard in thefe afti-
j onsthat was meritorious, but alfo
I the excellency, of the actions, them-
fclves.
t. The
Covenants open e J.. 6\
5. The intereft of the Divine Na*
cure, in all the works of Chrift, ma-
keth them to be infinitely meritori-
ous, and fo fatbfa&ory.
Tlicfis S.
j(i> VTJBerefore the lather
' VV hath delivered*!} things
\into the -hands of the Son ; and gi-
\ven him all power in heaven and'
earthed made him Lord both of the
Jead'obd living. J ok 13. 3. Mat.
,28. 18. J oh. 5. 21, 22, 23^27.- Rom.
14.9.-
Explication.
j(i) pp0r v Explication of thfc-there
JT are feveral Queftions-'to be
debated;
1. Whether the extolling of
Chrift Che Mediator, or the reftore-
ing and fov^of tteoffcndors, were"
Gods*
6* The Nature of the
Gods more remote end, and princi-
pal indention ?
i. Whether this Authority and
Dignity of Chrift, be by Original
Natural Right? or by Donation?
or by Purchafe ?
3. Whether Chrifts LordLhip o-
ver all,do imply or prove his redeem-
ing of all ? or of all alike ?
4. Whether God hath delivered
things cut cf his own power in any
jdnde, by delivering them into the
power oh his Son ? or whether it be.
only the fubitituting -him to be .Vice-
gerent to the Father ?
To the firft, I anfwer : That the
faving of finners was the end both
of the Father and the Son, is plain
through the Gofpel : and that the
exalting of Chrift to his Dominion
was another end, is plain in Rom. 1 4
9. But which of thefe was the
principal eixlj think is an unwarran-
table queftion for man to propound:
I dare not undertake to aflerc a natu-
ral priority or posteriority in any of
Gods Decrees, de mefoU ad finem
tiltimnm
Covenants opened. 6%
fittinwni', mucoids 'to determine
which "hath th6n>ft placed wfcrch
tfcefecond, PMtZr.91
■ To the ftcond queftion I anfwcr :
1. The D vine Nature of Chrift be-
rr*» one with cite' Godhead of the
Father, had an abfolute fov^raignty
over all things from their firft being :
and fo derivately had the humane
nature as Toon as afTumed by* venue.
' of the Hypoftatical Union.
2. But there is further a power
^iven him as Mediator to difpofe of
all it his pleafure, t6 make new laws
{o the world, and to deal with them
according to the tenor of thofe laws:
This power ispaitly purcjhafect, aol
panry given (bur not g**ti.<) *«ffiat
is, Though God might have refufeel
tht tendered fatisfa&ion, arid have j
made the (inner bear she punifbaient
yet he willingly accepted the MM
of &S4S00 as a fait ranfom, and deli-
vered up all to the Purchafer as' his
own : And fo well was he pleafed j"
with the work of Redemption, that j
he alfo gave a further power to his
Sc
The Nature of the
Son, to judg his Enemies, and fave
his people with, a far greater Judg-
ment & Salvation.So that thupow?
er may be faid to be Cgiven] Chfift,
as it was«he free a<fl of God, with-
out coriftraint: and yet to be [ pur-
chafed^ becaufe it was given upon
a valuable consideration.
To the third Qucftion, I anfwer.
This Authority of Chriit implieth
the piuckafingipf. all things under
his power or dominion,as- is -explain-
ed in the kit: But what redempti-
on or benefit is procured to the par-
ty, I fhall(hew you*more, when I
come to treat of uniyerfal Redemp-
tion by it k\L
To the fourth Queftion, I anfwer.
This is more then a fubftituting of
drift to be the Fathers Vicegerent.
It is alfo a power of prescribing new
terms of Life and Death, and judg-
ing men according thereto , as is
faid before. Yet is nothing properly
given out of the Fathers power or
poffeflion : but a power to fufpend
or difpence with the ftri A Covenant
of
Cotenants opened. 6$
of Works is given to the Son ; and
fo God having ported with that ad-
vantage which his Juftice had a-
gainft the (inning world., and having
relaxed chat Law 1 , whereby he might
have judged us, is therefore faid to
judgno man, but to give all judg- ;
ment to the Son. Joh.jM, ij.
i > i
Thcfis p.
( I ) T T woe not the intent either of
1 the Father or Son, that by
this fatisfaft ion the ofendors Jhould
be immediately delivered from the
\ whole curfe of the Law, and freed
from the evrl which they had
J brought upon themfelves, but fome
part mufi be executed on foul and
body, and the creatures themj elves ;
ar.d remain upon them at the plea*
fure of Chrift. Rev. I. 18* l Cor.
15.26.
£*-
66 The Nature of the
Explication.
TV He Queftions that are here to
I be handled for the Explication
of this Pofltion are thefe.
i Sjtesi. Whether the redeem-
ed are immediately upon the price
paydj delivered from any of the
curfe of the Law ? if riot from all ? :
2 gueft* Whether the fufTerings
of the Elect before conversion are
in execution of any part of the curfe
of the Law ?
3. Whether the fufferings of Be-
leevers are from the curfe of the
Law ? or only afrli&ions of Love,
the curfe being taken off by
Chrift?
4. Whether it be not a wrong to
she Redeemer , that the people
whom he hath ranfomed are not
immediately delivered ?
5. Whether it beany wrong to
the redeemed themfeives ?
6. How long will it be till all the
curie be taken off the Beleevers, and
Re-
CpvmtoU ofcTitd. 6)
Redemption have attained its full
effect?
To the firft Queftion I anfwer :
In this 'cafe the undertaking of
fatisfa<flion had the fame immediate
efTed upon /4dam,zs the fatisraclion
it felf upon us, or for us.- To de-
termine what thefe ate ,* were an
excellent work ; it being one of the
greateft and'nobkft queftions in our
controverted Divinity , What a&
the immediate effetts of Chrifis
De*th I He that can rightly anfwe*
this, is a Divine indeed; and by the
fceip of this, may expedite moft o-
ther controverfies about Redemp-
tion and Justification.. In a woro,
j The effects of Redemption under-
j taken, could not be upon a fub/e&
I not yet exfcftent, and fonofubjeel:,
| though it might be for them : None
j but Adam and Eve were then ex-
| iftcnt. Yet as foon as we do exift,
I we receive benefit from it. The
fufpending of the rigorous execution
of the/tprerjce of the- -Law,- is the
moft obfetvable immediate tfecl: of
Chrifts
68 The Nature of the
Chrtfk death ; which fufpenfion is
fomc kinde of deliverance from it.
Of the other effects elfewhere.
To the fecond Qutftion. The
Elect before converfion do (land iii
the fame relation to the Law and
Curfe as other men , though they
be differenced in Gods Decree,
Epb.i.iyii.
To tie third QueHion. I confefs
we have here a knotty Queftion*
The common judgment is , That
Chrifthath taken away the whole
curfe (though not the filtering) by
bearing it himfelf ; and now they
are only affections of Love, and not
Punifhments. I do not contradict
this doctrine through affectation of
froguhrity, the Lord knoweth ; but
through conftraint of Judgment ;
And that upon thefe grounds fol-
lowing.
i. It is undenyable, thatChrifts
taking the curfe upon himfelf did not
wholly prevent the execution upon
the offendor, in £^3. 7,8*10,15,
1^17^10.
2. It
Covenants opened* 69
— ■ ■ ■ ' * ■
2. Ic is evident from the event,
feeing we feel part of the curfe ful-
filled on us: We eat in labour and
fweat ; the earth doth bring forth
thorns and bryars; women bring
forth their children in forrow ; our
native pravity is the curfe upon our
fouls; we are lick, and weary, and
full of fears, and forrows,and flhame,
and at laft we dye and turn to duft.
3. The Scripture tells us plainly,
that we all dye in Adam, (even that
death from which we muft at the
Refurreclion be raifed by Chrift,)
1 Qor. 15.21,22. And that death is
the wages of fin,#<w.6.23. And that
the ficknefs,and weaknefs,and death
of the godly is caufed by their fins,
1 Cor. 11.30,31. And if fo, then
doubtlefs they are in execution of
the threatening of the Law, though
not in full rigor.
4. It is manifeft, that our fuflfer-
ings are in their own nature evils to
us, and the fan&ifyihg of them to us j
taketh not away their natural evil,
but only produceth by ir, as by an
occaiaon,
, j 70 The Na tti-re of the
occafion,a greater good : Doubtkfs
j fo far as it is the effect of fin, it is e-
j vil, and the effect a! fo. of the Law.
j • 5. They are afcribed to Gods %qf[
| gcr, as the moderating of triem is-
i afcribed to his love/P/rf/^o.^and a
j thoufand places more.
6. They are called punifhments in !
j Scripture, and therefore vye may call I
\ themfo, Lev.%6.<\! £-$. Lar&.i.ty
I (^4.6,22; li^r^-p. 13. Hofeaq.9. \
. 7. Theverymtuceofaffitdionis
tobealovingpuniflirrient, a natural j
evil fandtified, and. fo to be mixt of j
evil and good, as it proceedeth from
I mixt caufes: Therefore to fay that j
! Chrift hath taken away the curfe and |
j evil, but not the fuffering, is a con-
tradiction, becaufe fofar as it is a
! fuffering it is to us evil, and the exe-
i cution of the curfe. . What reafon
\ can be given, why God (hould, not
; do us all that good without our fuf-
ferings,whichnowhe doth by them,,
if tfiere were not fin, and \yrath, and
L&whnriem? Sure he could better
us
Covenants opened* 71
us by eafier means.
8. All thole Scriptures and Rea-
fons that are brought to the contrary
do prove no more but this, That our
afflictions-are not the rigorous exe-
cution of the threatning of the Law,
that they are not wholly or chiefly
in wrath ; but as the common Love
9/ God to the wicked is mixt with
hatred in their fufferings, and the.
hatred prevaileth above the love, fo
the fufferings of the godly proceed
from a mixture of love and anger,
and fo have in them a mixture of-
good and evil ; but the Love over-
coming the Anger , therefore the
good is greater thai the evil, and fo
death hath loft its fling, 1 Or.15.
55,56. There is no unpardoned (in
in it , which fhall procure further
jndgment,.and fo no hatred, though
there be anger.
p. The Scripture faith plainly ,That
death is one of the enemies that is
not yet overcome, but (hall be lafl:
conquered,! Cora 5.26. and of our
corruption the cafe is plain.
10. rhe
Ji The Nature of the
10. The whole ftream of Scripture
maketh Chrift to have now the fole
difpofing of us and our furTerings, ;o
have prevented the full execution of
the curfe, and to manage that which
lyeth on us for our advantage and
good ; but no where doth it affirm
that he fuddenly delivereth us.
To the fourth Queftion : It caj^
be no wrong to Chrift, that we are
not perfectly freed from all the curfe
and evil as loon as he had fatisfled :
• i. Bfcaufe it was not the Covenant
betwixt him and the Father. 2. It
; is not his own will, & volenti no*
fit injur U. 5. It is his own doing
now to keep us under it, tiU he fee •
the fitted time to releafe us. 4. Our ;
foflferings are his means and ad van- \
tages to bring us to his Will Man- J
kind having forfeited his life, is call: \
into prifon till the time of full
execution : Chrift fteppeth in, and
buyeth the prifoners,\vith a full pur-
\ pofe , that none of them yet (hall
j (cape but thofe that take him for
• their Lord. To this purpofe he muft
treat
Covenants opened, 73
treat with them, to know whether
they will be his fubjects, and yield
themfclves to him,and his terms. Is
it not then a likelier way to procure
their confent, to treat with them in
prifon,then to let them out, and then
treat ? and to leave fome of the curfe
upon them, to force them to yield,
that they may know what they
mutt expect elfe when the whole
ftiall be executed.
To the fifth Queftion: It is no
wrong to the (inner to be thus dealt
with; 1. Becaufe he is but in
the mifery which he brought up-
on himfelf. 2. No man can lay claim
to the Satisfa&ion and Redemption
upon the meer payment , till they
have a word of promife for it.
3. Their furTerings, ir they will be
ruled, ("hall turn to their advantage.
To the fixth Queftion : The lad
enemy to be overcome is death, 1
Cor. 1 5.26. This enemy will be o-
vercome perfectly at the Refurrecli-
on ; then alfo ftiall we be perfectly
acquit from the charge of the
E Law,
74 The Nature of the
Law,& acciafation of SataruTherfore
not till the day of Rcfurredion and
Iudgment, will all the ErTe&sof Sin
and'Law,and Wrath be perfectly re-
moved. I Cor, 15. 24.
Thcfis 10.
(ij \& An having not only bro"
jLV-L ken this firfi Covenant ,
but ii fabled himfelf to perform its
Conditions for the future, andfo be-
ing out of all hope of attaining Righ-
teoufnejs and Life thereby, (2) It
I pleafed the Father and the Media-
I tor to prefcribe unto him a nety
i £*w.y (3^ and tender him a new
I Covenant 1 (4) the Conditions
! whereof Jhould be more eafie to the
Sinner , and jet more aba fng, (5 J
and Jhould mere clcerly manifeft,
and more highly honour the uncon-
ceiveable Love of the Father and
Redeemer* *
Expm
Covenants opened, 7$
Explication.
(i)\ J\ 7Hcther Man were on-
V V ly the meritorious
Caufe of this his difability, oralfo
the Efficient, is a great difpute, but
of no great moment ; as long as we
are agreed that Man is the only faul-
! ty caufe.Whether he caft awayGods
j image ? or whether God took it
! from him for lift"? whether God
• only could annihilate it>Or whether
l Man may annihilate a^uality,though
not a Subftance > I will not meddle
with, f ut too fure it is, that we
are naturally deprived of it, and fo
difabled to fulfil the Law. If Chrift
therefore ftiould have pardoned all
that was pafi, and renewed the firft
violated Covenant again; and fet
I Man in the fame eftate that he fell
i from,in poynt of guilt, yet would he
have fallen as defperately the next
j temptation: yea though he had re-
j ftored to him his primative ftrength
t and holinelTe, yet experience hath
E 2 (hew-
j 6 'The N attire of the
(hewed on how flippery and uncer-
tain a ground his happinefs would
have flood, and how foon he was
likely to play the Prodigal again with
his itock.
(2) God the Father and Chrift
the Mediator, who have one will,
did therefore refolve upon a more
fuitable way ofhappines.
(3) This way, as the former, is by
both a Law and Covenant. As it is
a Law, it is by Chrift preicribed, and
flatly enjoyned;and either obedi-
ence, or the penalty lhallbe exacted.
As it is a Covenant, k is only tender*
ed & notenforced.lt is called aCove-
nant as it is in Scripture written and
offered (as is (aid befc:e;improperiy,
becaufeit containeth the matter or'
the Covenant, though yet it want the
form : Even as a Bond or Obligation
before the fcaiing or agreement is cal-
led a Bond : Or as a form of prayer as
it is written in a book, is caTd a pray-
er, becaufe it containeth the matter
that we fhould pray for : though to
fpeak itri&iy,it is no prayer, till it be
fent
Covenants opened. 77
fent up to GocMrom a defiring Soul.
(4)Though without Grace we can
no more beleeve, then perfectly o-
| bey, f as a dead man can no more re-
move a lira w then a mountain ) yet
the conditions of the Gofpel confi-
deredin themfelves, or in reference
to the ftrength which God will be-
llow, are far more facile then the old
conditions. Mat. 11. 20. 30. ljoh.
5. 3. And moreabafing they are to
the (inner, in that he hath far leffe to
doe in the work of his Salvation.
And alfo in that they contain the ac-
knowledgement of his loft eftate,
through his own former fdf- de-
stroying folly. .
(5)Such incomprehenfible amazing
Love.of God the Farher,& of Chrift,
is manifefted in this New Covenant,
that the glorifying thereof doth feem
to be the main end in this defign. Oh
fweet and bleiTed End .' (hould not
then the fearching into it be our
main ftudy ? and the contemplating
of it, and admiring it, be our main
employment? Rem. 5. 8. Tit. 3. 4.
E ; I loh.
-:
1 let :. 18. i£. Irb,
So wocdcr therefore tiaz God »'
did noc prtrent die fail of mm, I
make ic an occaiioaal prepatathreco \
tadklaqff anfe
aotf A^r^j .- km* bt [up
this as the emlj pjfibUws] tfLsfr.
The ftnmr fill C9*ti*ncth t§
x*mmsmk\ friiUte^ frf*f*i "ti
| tbreJter.So tc*t I I en cftht
jmfiifci *re JHM hrcdekts *f thdt
L*v.dxAxrc tbrt*t9<ddfi.
Explicati
i
AdoDwktedoi: j
Covenants opened. 79
many places of Scripture are ufually
produced which feem to contradict
it. I know alfo that it the judge-
ment of learned and godly men, that
the Law, as it a Covenant of works,
is quite null and repealed in regard of
the Sins of btleevers : yea, many do
beleeve, that the Covenant of works
is repealed to all the world, and on-
ly the Covenant of Grace in force.
Againft both thefe I maintain this
Alter tion, by the Arguments which
you flnde under the following Pofiti-
on 1 3. And I hope, notwithstanding
that I extol free Grace as much, and
preach the Law as little, in a forbid-
den fence, as though I held the con
trary opinion.
Thefis
12
T
Henfore Wr mtift not plead the i
_ the referi of the Law for enir
Justification j but mttft refer it to
oar Surety , who by the value and
__ ' cffcacjl
80 The Nature of the
efficacy of his once offering and me-
rits doth continually fatisfie.
Explication.
T Shall he re explain to you, in what
fence, and how far the Law is
in force, and how far not ; and then
prove it in and under the next head.
You muft here diftinguiih betwixt,
i . The repealing of the Law, and
the relaxing of it. 2. Between a
difpenfation abfolute and refpective.
3. Between the alteration of the
Law, and the alteration of the Sub-
jects relation to it. 4. Between a
Difcharge conditional, with a fuf-
penfion of execution, and a Dif-
charge abfolute. And fo I refolve
the queftion thus ;
1. The Law of Works is not ab-
rogate, or repealed, but difpenfed
with, or relaxed. A Difpenfation is
(as Grotius defineth it,) an act of a
Superior, whereby the obligation
of
Covenants opened. 8 1
of a Law in force is taken away, as
to certain perfons and things.
2. This Difpenfation therefore is
not total or ablohue, but refpeclive.
For, i. though it difpence with
the rigorous execution^ yet not with
every degree of execution. ^.Though
the Lawbe difpenced with as it con-
tained the proper fubjecls of the
penalty, viz,, the parties offending,
and alio the circumftances of durati-
on,^. Yet in regard of the meer
puniflm?ent abftractedfrom perfon
and circum[tances,it is not difpenced
with: for-to Chrifl.it was not dif-
penced with : His fatisfacTion was
by paying the full value.
3. Though by this Difpenfatioa
our Freedom may be as full as upon a
Repeal , yet the Alteration is not
made fa the Law, but in our eftate
and relation to the Law,
4. So far is the Law difpenced
with to all, as to fufpend the rigor-.
011s execution for a time • and a Li- 1
Deration or Difcharge conditional
procured and granted them. But an
E 5 ab-
I gi The Nature of the.
abfolute Difcharge is granted to
none in this life. For even when we
do perform the Condition, yet ftffl.
the Difcharge remains conditional,
till we have quite finished our per-
formance. For it is not one inftan-
taneous .Act of beleeving which
ftiall quite difcharge us $ but a con-
tinued Faith. No longer are we dif-
charged, then we are Bdeevers. And
where the condition is not perform-
ed, the Law is (HI in force, and fhall
be executed upon the offcndor him-
• felf.
I fpeak nothing in all this of the
J directive ufeof the Moral Law to
j Beleevers : Btit how far the Law is
yet in force, even as k is a Covenant
of Works ; becaufe an utter Repeal
of it in this fence is fo commonly,
but inconfiderately aiTerted. That it
is no further overthrown, no not to
Beleevers, then is here explained, I
now come to prove.
Thefis
Covenants opened. 83
Thefis 13
rF this Were not fo,but that Ckrift
had abrogated the fir ft Covenant*,
then it w ould follow , I. That no fin
but that of Adam, and final Unbe-
lief, is [0 much as threatened with
death, or that death is explicit ely
(that is, by any Law) due to it or
deferved by it. For, What the Law
in force doth not threaten, that is
not explicit ely deferved, or due by
LaW. .2. It Would follow , That
Chrifi dyed not to prevent or re-
move the wrath and curfefo deferr-
ed or due to us for any butAdzmsfin,
nor to pardon our fins at all : but on-
ly to prevent our defer t of Wrath &
curfe, and consequently to prevent
our need of pardon, 3 . // won Id follow*
That againfi eternal wrath at the
day of Judgment, we mufi not plead
the pardon of any fin, but the first,
but our own non-defertof tbatwrath,
becaufe of the repeal of that LaW be-
fore the Jin was committed, All
which
84 The Nature of the
which conferences f&em to me tin-
faff er able, -which cannot be aveyded
if the Law be repealed*
Explication.
WHcn God the abfolutc So-
vereign of the World foall
but command, though he exprefly
threaten ho punifhment to the dif-
obedfent, yet implicitely it may be
laid to be due ; that is, the offence
in irfelfcon(klered,deferveth fome
punifhment in the general } for the
Law of Nature containeth fome ge-
neral Threatenings, as well as Pre-
cepts, (as I (he wed before ; ) ' Whe-
ther this Duenefs of punifhment,
which I call implicite, do a rife from
the nature of the offence only, or
alfo becaufe of this general threat
in the Law of Nature, I will not
difpute. But Gc^d dealeth with his
Creature by way of legal govern-
ment 5 andkeepetfvnot their defer-
ved
Covenants efened. 85
ved'puniftiment from their know-
ledg no more then their ditty ; it be-
ing almoft as neceflary to be known
for our incitement, as the Precept
for our dikdtion. Gods laws are
perfect laws, fitted to the attain-
ment of ail their ends : And by thefe
laws doth he rule _ the world ; and
according to them doth, he difpofe
of his rewards- and punimments:
So that we need not fear that which
is not threatened : And in this fence
it is that I fay, That what no law hi
force doth threaten, that-fin doth not
explicitly deferve: Not fo deferve as
that we need to fear the fuffering
of it. And upon this ground
the . three fore-mentioned confe-
rences muft needs follow. For
the new Covenant threateneth not
Death to any fin but final unbe-
lief, or, at leaft; to no fin with-
out final unbelief : And there-
fore if the old Covenant be ab-
rogated, then no law threateneth
it : And confequently , 1. Our
Sin doth not deferve it ( in
the
86 The Nature of the
the fence exprefledj. Nor Chrift
prevent the wrath deferved , but
only the defert of wrath. 3. And
therefore not properly doth he par-
don any fuch fin, fas you will fee
after when I come to open the na-
ture of pardon). 4. We may plead
our non- defer ving of death for our
difcharge at judgment. 5. And
further, then Chrift in fatisfying did
not bear the punifhment due to any
fin but Adams firft : For that which
is not threatened to us, was not ex-
ecuted on him. This is a clear,
but an intolerable confequencc.
6. Scripture plainly teacheth, That
all men (even the Elec*t)-are under
the Law till they beleeve and enter
into the Covenant of the Gofpel.
Therefore it is faid 3 Iok 3. 18. He
that faleeieth not y is condemned al-
ready : And the yvrdth oj Cod abi~
dethoubim^vev. 36. And we are
fa id to beleeve for Remiflion of fins.
Ads i. 38. Marl^i.q. Z/^24.47
^#.10.43.07-3.79. Which (hew,
•that fin is not before remitted, and
con-
Covenants opened. 87
confequently the Law not repealed,
but fufpended, and left to the dif-
pofe of the Redeemer.Eife howcould
the Redeemed be by nature the chil-
dren of wrath ? Eph* 2. 3. The cir-
cumcifed are debtors to the whole
I&w 9 Gdlȣ 3 ,4. andChrift is become
of none effect to them. But they thar
are led by the Spirit are not under the
law,and againft fuch there is no law.
Gal. 5. 1 8, 2 3. The Sctipture hath con-
cluded all under Sin (and fo far under
the h\ vv no doubt ) that the promife,
by faith inJefusChriIt,mightbe given
to them that beleeve. GaL 3.22. We
are under the Law when Chrift doth
redeem us. GaL/\. 5. See alfo lam. 2.
9. id. iTim. 18. 1 Qor. 15. jtf.
Gal. 3 19,2021. Therefore our de-
liverance is conditionally from the
curfe of- the Law j viz. if we will '
obey the Gofpel. And this delive-
rance, together with the abrogati-
on of the Ceremonial Law, is it
which isfo oft mentioned as a pri-
viledge; of beleevers, and an effect
; of the blood of Ghrift: which deli-
, verance
88 The Nature of the y
verance from the curfe, is yet more
full when we perform the Conditi-
ons Qf our freedom: And then we are
faid to be dead to the Law. Rom.y.4.
And the Obligation to punifhment
dead as to us, ver. 6. But not the
Law void or dead in it (elf. ,
7. Laftly, All the Scriptures and
Arguments^fg.60.61. which prove,
That afflictions are puniflhments, do
prove aifo, that the Law is not re-
pealed : For jio man can fuflfer for
breaking a repealed Law, nor by the
threats of a repealed Law ; yet I
know that this Covenant of Works
continueth not to the fame ends and
ufes as before , nor is it fo to be
preached or ufed. We muft neither
take that Covenant as a way to life,
as if now we muft get falvation by
our fulfilling its condition ; nor muft
we look on its curfe as lying on us
remedikfly.
Thefis.
Covenants opened, 89
Thcfis 14.
(i) "Tp He Tenor of the new Co-
JL venant is this. That Chrifi
having madefujficientfatufattion to
the Law, Whofoever Will repent and
believe in him to the end,Jhallbeju-
fiified through that SatisfaEliofrom
all that the Law did charge upon
them, and be moreover advanced to
far greater Priv Hedges and Glory
then they fell from : But whofoever
fulfilleth not thefe conditions , {hall
(2) have no more benefit from the
blood of Chrifi > then what the] here
received and abufed, but must an-
fwer the charge of the Law thtm-
felves\andfor their negletl of Chrifi
mu/i alfo fuffer a far greater cow
demnation* Or briefly, Whofoever
believeth in Chrifi jh all not perijh,
but have everlafiing life y but he
that believeth not /hall not fee life y
but the Vcrath of God abideth on
him. Mark, 1 6. 1 6. John 3.15,16,
17,18,36. & 5. 24. (> 6.35,40,47.
&
90 The Nature of the
&!•!%. & 1 1. 2-5, 16. &12.46.
Atls 10.43. Rom.i,*i6*& 4.5. d- 5.
1. Cr ic. 4,io. 1 John 1 ). iQ.Marl^
1.15.(^-6.12. Z*^ 13.3.5. 0^24.
47.e^EF.r 5.31. #• 11.18. & 20.21.
<#• 2.38. c^ 3.19. C^ 8.22. # 26.20.
Rev,2.$ > i6.Heb 6.1. 2 Pet.3.9.
Explication*
(i)/^Hrifts Satisfaction to the
V_/ Law goes before the new
Covenant, though not in regard of
its payment, (which was in the ful-
nefs of timej yet in regard of the
undertaking,acceptanceand efficacy^
There could be no treating on new
terms, till the old obligation were
fatisfied and fufpended.
I account them not worth the con-
futing,who tell us, That Ghrift is the
only party conditioned with, and
that the new Covenant,as tous,hath
no conditions ; (fo Saltmarjhfaz^)
The place they alledg for this afTer-
tion
Covtnants opened. 91
tionistbat, Jer.^ 1.31,31,33. cited
\nHeb. 8.8,9,10. which place con-
tained not the Full Tenor of the
whole new Covenant: But either
it is called the new Covenant, be-
caufe it expreffeth the nature of the
benefits ofthe new Covenant as they
are offered on Gods part, without
mentioning mans conditions, (that
being not pertinent to the bnfinefs
the Prophet had in hand ; ) or elfe it
fpeaketh only of what God will do
for his deft in giving them the firft
Grace,and enabling them to perform
the conditions of the new Covenant,
and in that fence may be ailed a
new Covenant alfo,as I have (hewed
before, /><*£-7.8. Though properly
it be a prediction, and belong only
to Gods Will of Purpofe, and not
tohislegiflative Will.
But thofe men erroneously think,
that nothing is a condition.but what
is to be performed by our own
ftrength. But if they will believe
Scripture, the places before alledged
will prove, that the new Covenant
hath
92 The Nat fire of the
hath conditions on our part, as well
as the old.
(i) Some benefit from Chrift the
condemned did here receive, as the
delay of their condemnation , and
many more mercies , though they
turn them all into greater judg-
ments : But of this more when we
treat of general Redemption.
Thcfis i j.
T Bough Chrift hathfu$iiently
fatisfied the Law, yet is it not
his Will, or the Will ef the Father,
that any man Jhould be jufiified or
faved thereby, who hath not fome
ground in himfelf of perfonal and
particular right and claim thereto;
nor that any jhould be ju fit Bed by the
blood only as [he dor offered, except
it be a/Jo received and apply ed; fo
that no man by the meer Satisfacti-
on made, is freed from the Law or
curfe of the firfl violated Covenant
abfelutely, but con iit tonally miy* ..
Ex-
Covenants opened. 93
Explication*
I Have (hewed before,/?. 57.58. &c.
That Chrift intended not to re-
move all our mifery as foon as he dy-
ed, nor as foon as we believed. I am
now to (hew, That he doth not ju-
ftifie by the (hedding of his blood
immediately, without fomewhat of
man intervening, to give him a legal
title thereto. All the Scriptures al-
ledged fag. 79. prove this : We are
therefore faid to be juftified byTaith.
Let all the Antinomians flhew but
one Scripture which fpeaks of Jufti-
fication from eternity. I know God
hath decreed to juftifie his people
from eternity, and fo he hath to fan-
ctifie them too,but both of them are
done in time: Juftification being
no more an imminent act in God
then San&ification, as I ft^ll fhew
afterward.
The Blood of Chrift then isfur-
ficient mftiogenereyhwt not in cmni
genere ; fufficient for its own woik,
but
94 The Nature of the
but not for every work. There are
feveral other neceflaries to juftifie
and fave, quibus pofitu, which being
fuppofed, the Blood of Chrift will
be effectual : Not that it receives
its efficacy from thtfe, nor that thefe
do add any thing at all to its worth
or value ; no more then the Cabinet
to the Jewel, or the applying hand
to the medicine, or the orrendors
acceptation to the pardon of his
Prince; yet without this acceptation
and application this blood will not
be erfe&ualto juftifieus. For (as
Grotius) Cum unufquifque aftui ex
fka voluntate pendenti legem pojfit
imponere,ficut id quod pure debetur
novaripoteftfub condition^ it a eti-
ampojfunt, is qui folvit pro alio, et
& qui rei alterim pro altera f olutio-
nemtdmittit^p&cifci, utautftatim
fequatur remijfio, ant indiejn, item
aut pure, aut fub conditions Fuit
j autem et Chrifii fatisfacientk &
\ clei fatisfatlionem admittentis hie
\ animus ac voluntas y hoc denique
\ patlum etf&dusy non ut dent flat im
ipfo
Covenants opened* 95
ipfo perpejfionis Chrifti tempore pa-
no* remitteret, fed ut turn dtmum
idfieret y cum homo vera inChriftum
fide ad deum converfus, fupplex ve-
niam precaretur , accedente etiam
Chrifti apud deum advoc At lone five
interccffione. Nan obftat hie erg$
fatisfaliio quo minus f equip offit re-
miffio fatisfaliio enim non jamfu-
ftulerat debitum^fed hoc egerat, ut
propter ipfum debitum aliquando
t oiler etttr. Cjrot. de fat if cap, 6*
So that, as Auflin, he that made us
without us,will not fave us without
us. He never maketh a relative
change, where he doth not alfo make
a real. Gods Decree gives no man a
legal title to the benefit decreed him,
feeing purpofe and promife are fo
different : A legal title we mull have,
before we can be juftified ; and there
muft be fomewhat in our felves to
prove that title,or elfe all men fhoujd
have equal right.
Thefis i
s
1
96 The Nature of the
Thcfis 1 6.
T'He obeying of a Law, and per-
forming the conditions of a Co-
venant, or fatisffwg for difobedi-
ence , or non-performance , is our
Righteeufnefs, in reference to that
Law and Covenant
Explication.
IF we underftand not what Righ-
teoufnefs is, we may dispute long
enough about Juftification to little
purpofe : You mufl: know therefore
thatRighteoufnefsis no proper real
Being, but a Modus Bntis\ the Mo-
dification of a Being. The fubjecfl of
it is, i. An Action, 2.0raPerfon;
An A&ion is the primary fubjeft,
and fo the Difpofition ; and the Per-
fon fecondary , as being therefore
righteous,becaufehis difpofition and
anions are fo.
Righteouf-
Covenants opened. 97
Righteoufnefs is the conformity
of Difpofitions and Actions , and
confequently the perfon to the Rule
prefcribed.
It is not a being diftinct therefore
from the faid Difoofitions and Acti-
ons, but their juft and well being.
This Definition is only of the
Creatures Righteoufnefs. .
God is the Prlmnm 'fujlutn, and
fo the Rule of Righteoufnefs to the
Creature,and hath no Rule but him-
felf, for the meafuring of his Acti-
ons.
Yet his EfTence is too far above us,
remote and unknown to be this
Rule to the Creature; therefore
hath he given us his Laws, which
flow from his perfection, and they
are the immediate Rule of our Dif-
pofitions and Actions, and fo of our
Righteoufnefs.
Here carefully obferve, That this
Law hath two parts; 1. The Pre-
cept and Prohibition prefcribing and
requiring Duty : 2. The Promife
and Commination determining of
F the i
$8 The Nature of the
the reward of Obedience ,and penal-
ty of Difobedience. As the Precept j
is the principal part, and the Penalty j
annexed but for the Precepts fake ;
fothe primary intent of the Law- =
giver is the obeying of his Precepts,
and our fuf&ring of the Penalty is
but a fecondary, for the attaining of I
the former.
So is there accordingly a two- fold :
Righteoufnefs or fulfilling of this j
Law, (which is the thing I would i
have obferved:)the primary ,moft ex- !
cellent & mod proper Righteoufnefs ,
lyethin the conformity of ouracTi- •
ons to the precept : The fecondary, -
lefs excellent Righteoufnefs) yet fitly |
enough fo called ) ( fee Pemhle of
ftsftificat.pag. 2. ) is, when though
we have broke the precepts, yet we
have fatisfied for our breach, either
by our own furTering , or fome o- i
ther way.
The firft hath reference to the
Commands when none can accufe 1
us to have broak the Law : The fe-
cond hath reference to the Penalty;
when
Covenants opened. op
when thoughwe have broke the law,
yet it hath nothing againftus forfo
doing, becaufe it is fatisfyed. Thefe
two kinds of Rightcoufneffe cannot
ftand together in the fame perfon,
in regard of the fame Law and Acti-
ons ; he that hath one, hath not the
other: he that hath the Firft,need not
the Second ; There muft be a fault,
or no fatisfadrion ; this fault muft be
confefTedj and fo the firftkind of
Righteoufneffe difclaimed , before
Satisfaction can be pleaded : and Sa-
tisfaction muft be pleaded, before a
Delinquent can be juftified. This
welunderftood T would givea clearer
infight into the nature of ourRighte-
oufnefs, and Juftifkation,then many
have yet attained. The great Quefti-
on is, of which fort is our Righte«
oufnefs whereby we are juftified ?
I anfwer, of the fecond fort, which
yet is no derogation from it : for
though it be not a Rightoufnefs fo
honouring our felves, yet is it as ex-
cellent in Chrift, and honorable to
him. And thisfirftkindeofRighte-
F 2 oufnefs
ioo The Nature of the
oufnefs as it is in Chrift, cannot re-
taining its own form, be made ours.
And to that the Papifts arguments
will hold good. The Law command-
ed our own perfonal obedience, and
not anothers for us ; We did not fo
perfonaily obey, we did not really
obey in Chrift : and God doth not
'judge us to do, what we did not ; If
we had, yet it would not have made-
us juft: for one fin will make us un-
juft, though we were never fo obe-
dient before and after; Therefore
if we had obeyed in Chrift, and yet
finned in our (elves, we are breakers
of the Law ftill. And fo our Righte-
oufnefs cannot beo£ the firffc fort.
This Breach therefore muft be fatis-
fied for, & confequendy, our Righ-
teoufnefs muft be of the fecond
fort : feeing both cannot ftand in
one perfon as beforefaid. Chrift in- !
d^d had both thefe kinds of righte-
oufnefs, viz. the righteoufnefs of
perfect Obedience; and the righte-
oufnefs of Satisfaction, for Difobe- ,
dience .But the former only was his
own I
Covenants opened. 101
own perfonal Righteoufnefs ., not
communicable to anotherunder that
notion, and in that form of [a Righ-
tcoufnefs by obeying Q The latter,
was his Righteoufnefs, as he Rood in
our room, and was by imputation a
(inner : and fo is alfo our Righteouf-
nefs in and through him. Yet the
former ( as I have proved Pag. 49.
&cj. is ours too, and our Righte-
oufnefs too ( though many Divines
think otherwife: ; but how ? Not as
retaining its form, in the former
fence : but as it is alfo in a further-
confederation, apart of the Righte-
oufnefs by Satisfaction : feeing that
Chrifts veryperfonal obediential righ-
.teoufnes was: alfo in a further repecl:
fatisfadtory. I intreat thee Reader,
doe not pafs over this diitincT: repre-
sentation of Righteoufnefs , as curi-
ous, or neediefs ; for thou canft not
tell how thou art righteous or jufti-
fyed without it. Nor do thou
through prejudice re/eft it asun-
found, till thou have firft well ftudi-
ed the Natureof Righteoufnes in ge-
F3 nera
102 The Nature of the
neral,and of Chriftian Righteoufnefs
in fpecial.
Thcfis 17.
THerefore as there are two
Covenants, With their diftintl
Conditions: fo is there a twofold
Righteoufnefs , and both of them,
dbjblutely neceffary to Salvation.
'
Explication.
AS Sin is defined to be av^a
a Tranfgreflion of the Law.
\Ioh. 3.4. So Righteoufncfs is a
Conformity to the Law. Therefore:
as there is a twofold Law or Cove-
nant • fomuft there be accordingly a
two-fold Righteoufnels ; whether'
both thefe be to us neceffary is all
the doubt. If the firft Covenant be
totally repealed, then indeed we
need not care for the righteoufnes of
that
Covenants o pened. 103 !
that Covenant, inrefpeft of any of
our perfonal anions : but only in re-
fpea of Aims firlt,and ours in him,
But I have proved before that it is
not repealed ; other wife the righte-
nefs-of Ckift itnputed to us, would
be of a very narrow extent; if it
"were a Covering only to our fir ft
tranfgreffion. I take it for grant-
ed therefore, that he muft have a
two-fold Righteoufnes anfwerable
to the two Covenants, that expeft-
cth to be juftifyed. Andtheufual
confounding of thefe two diftincT
RighteoufnefTes, doth much darken
the controverts ^aboujt Juftificati- 1
en.
Thefis 18.
C\Vr Legal Righto fsfnes t $r righ-
/ teuofnefs ofthefirfi Covenany
is not perfonal , or confiftethnot tn
any qualifications of our own per-
fons, or aftions performed by >#4
{For We never fulfilled^ nor $erfon\
E4 «fr-
1 04 The N *t are of the
ally fat is fie d the Law: ) but it is
wholly without us in Chrift. And in
this fence it is that the Apoftle (and,
every Chriftian,) difclaimeth his
otyn Right e€Hfnefs y or his own
Worlds, as being no true legal Righ-
teoufnefs. Phil. 3. 7,8.
Explication*
1 J^vOth Hot the Apoftle fay,
L/ that as touching the
Righteoufnefs which is in the Law,
he was bhmelefs ? Phil, 3. 6. Anf.
That is, He fo exaclly obferved the
Ceremonial Law, and the external
part of the Moral Law, that no man
could blame him for the breach of
them But this is nothing to fuch a
keeping of the whole Covenant, as
might render him blamelefs in the
fight of God : otherwife he would
not have efteemed it fo lightly.
2. There are degrees of Sin. He'
that is not yet a (inner in the higheft
- degree
Covenants opened* 105
degree, is he not fo far righteous by
a perfonal Righteoufnefs t Chrift,
fatisfied only for our fin; fo far. as
our Actions are not (inful , fo far
they need no pardon nor fatisfaction.
And confequently , Chrifts righte-
oufnefs and our own works, doe
concur to the. compofing of our per-
fect Righteoufnefs. Anf\ Though
this Objection doetfvpuzle foine, as
if there were no efcaping this Fopifh
.fclf-exaling Confequence ; yet by
the help of the fore-going .grounds-,
the vanity ofitmaybe eafily difcon
vered. And that thus. .
1. An Action is; not righteous,'
which is not ; conformable to the!
Law ; if in force refpects it be con-
formable, and in fome not, it cannot
be culled a conformable or righteous
-Action. So that we having no acti-
ons, perfectly conformed to the
Law, have therefore no one righ-
teous action. 2. If we had; Yet
many righteous Actions, if but one
were. unrighteous, will not ferve
to denominate the. perfon.
F5 Righte-
to6 The Nature rf the
Righteous, according to the Law
of Works. And that theic joyned
with Chrifts Righteoufnefs, doe not
makeup one Righteoufnefs for us,
is plain thus; The Righteoufnefs
which we have in Chrift, is not or
the fame fort with this pretended 1
partial Righteoufnefs : For this pre-
tendeth to be a Righteoufnefs ( in
part ) of the firft kinde mentioned
Pag. %6 % 87. viz,, Obediential con-
futing in conformity to the Precept.
NoWjChrHtsRighteoufnefs imputed
to us, being.only that of the fecond
fort ( vU* By fatisia&ion for hob-;
conformity , or for our. difobedi-
ence,) cannot therefore poffibie be
joyned with our imperfect Obedi-
ence, to make up one Righteoufnefi
for us. I acknowiedge, that fome
aelions of ours, may in (bme re-
fpe&s be good, tbough chat refpeel:
cannot denominate it fftricliy in the
fence of the old Covenant ) a good
Work. I acknowledge alfo, that fo far
it is pleating to God : yet the Acti-
on cannot be faid to pleafe him
fmuch
Ca ventmts of meld* 107 ;
(much lefs the peribn, ) but only
-that refpe&ive Goodnefs. nAICo that
Chrift dyed only tofatisHe for our
anions fo far as they were (inful, and'
not in thofe refpe&s wherein they;
are good and lawful. Yet that thefe
good works ( To commonly called )
Can be no part of oar Rigkeoufnefc,
I think is fully proved by thefcre-
-going Argument. Though I much
queftion, whether they chat ftand
: fottfche imputation of Chriib rnoral
Righteoufnefein the rigid reje&fcci
fence, (as if in him we had pakltfae
primary proper debt of perfeft obe-
d fence ) can fo well rid their hands
ofthisobje&ion*
Thefis 19.
THe'Righteoftfnefs of the New
Covenant , is the only Conditi-
on of our inter eft *#, 4*ci enjoyment I
of the Right evxfitefs of the I
old. Or thus : Thofe only frail [
have fart in Chrifts fatisfattion^ '
md fo in him be legally righteous >
who
1 08 The Nature of the
Veho dobeleive, and obejthe Gofpel,
and fo are in themj elves Evangeli-
cally Rigloteous*..
Thcfis 20.
OVr. Ev angelic all* Right eoufnefs
U: not without us in Chrifi, as
our legal Right eoufnefs is : but con-
Jtfteth in our oVen anions of Faith
and CjofpeL Obedience. Or thus :
Thongh C hrift per formedthe condi-
tions of the LaVv, and fat is fed for
our nonperformance • jet it is our
f elves thas mufi perform the condi-
tions oftheGofpeL
Explication^
*~y" He Contents of thefe twoPo-
8 fitions being of fo.neer nature,
I fhall explain them here together i
though they feem to me, Co plain and
clear that they .need notmuch ex-
plication
/
Covenants opened, iop
plication, and lefs confirmation : yet
becaufe fome Antinomians doe
down-right oppofe them, and fome
that are no Antinomians have ftart-
led at the expreflions, as if they had
contained fome felf-exalting horrid
doctrine; I fhal fay fomthing hereto.
Though for ,my part, I doe fo much
wonder that any able Divines (hould
deny thera-.yet methinks they Qiould
be Articles of our Greed, and a part
of Childrens Catechifms, and under-
ftood and believed by: every man
that is a Chriflian : I m&m the mat-
ter of them,. if not the Phrafe;
though I think it to be agreeable to
-the matter alfo.
That there may be no contention
about words, you muft take my
phrafe of [Legal and Evangelical
-Rigbteoftfnefs'] in the fence before
•explained, viza as they take their
name from that Covenant whichis
their rule, and I know not how any
righteoufnefs fhould be called [^Le-
gal or Evangelical] is a fence more
fki&&. proper ,nor whence the.de-
norruW
I ox The Nature <f the
nomination can be better taken then
from the formal reafon of the thing:
Yet I know, that the obfervance of
the Law of Ceremonies,and tbefeek-
ing of life by the works of the Law,
are both commonly called Legal
Righteoufnefs, but in a very impro-
per fence in comparifon of this. I
know alfo, that Chrifts Legal Righ-
teoufnefsjimputed to us,is common-
ly called [_ Evangelical Righteoaf-
nefs,] bat that is from a moreaJiene
extrirVecal rerpccl ; to wit,;beeaijfe
the Gofpel declarech and offerech
this Righteoufhefs, and becaui'e it is
a way to Juftifkation, wfcich only
the Gofpel revealeth. I do not quar-
rel with any ot thefe fanms of
fpeech, only explain my cnwwhkh
I knew not how to exprefs naoue
properly, that I be not mif-under-
ftood.The Righteoufnefs of the mw
Covenant ihen being, the perform-
ance of its conditions, and ltSfomdi-
tions being our obeying theGdpel
or beleeving, it mult needs be pkin,
That on no other tenns do wc par-
take
Covenants evened. m
take of the Legal Rightcoufnefs of
Chrift. To affirm therefore that ©ur
Evangelical or new Co v t riant- Righ-
teoufnefs#in Chrift, and not in our
felves, or performed by Chrift, and
not by our felvcsjs fucha monftrous
piece of Antinomian dodrrine, that
no man who knows the nature and
difference of the Covenant, canpof-
fibly entertain, and which every
Chriftian fhould abhor as unfuffer-
able.
For i. It implyeth blafphemya-
gainft Chrift, as it" he had fin to repent
of,or pardon to accept, and a Lord
that redeemed him to receive and
fdbmit to ; for thefe are the condi-
tions of the new Covenant.
l.It implyetr^thatjewvnd Pagans,
and every man (hall be faved.Do not
fay that I odioufly wring out thefe
confequences ; they are as plain as
can be expected : For if any be dam-
ned, itmuft be either for breaking
the firft Covenant or the fecpnd : If
the former be charged upon him, he
may efcape by pleading the fecond
flllr
1 1 2 The Nature of the
fulfilled: If the latter, the fame plea
will ferve - 3 fo that if Chrift have ful-
filled both Covenants for all men,
then none can peri Hi. If they fay,
that he hath performed the new Co-
venant conditions only for the elecl: ;
Then third, this followeth how-
foever, That they are righteous, and
•juftified before they beleeve, (which
what Scripture doth fpeak ? ).
4. And that beleeving is needlefs,
not only as to our Justification, but
to any other ufe : For what need
one thing be fo twice done ? If
Chrift have fulfilled the new Cove-
nant for us,as well as the old, , what
need we do it again ? Shall we come
after him to do the work he hath
perfected ? Except we would think
with the Socinians, and as Siri<>
nelm Digbj, That Chrift was but
our pattern to follow, and but fet us
a copy in obeying according, to rigfit
Reafon.
5. That the faved and the damned
are alike in themfelves, but the dif-
ference is only in Election , and
Chrifts
113 ' Covenants opened*
Chrifts- intention : For the faved
have broke the old Covenants well
as the damned; and if it be not they,
but Chrift, that fulfil their conditi-
ons of the new, then the difference
is all without them.
6. It confoundeth Law and Gof-
peljt bverthroweth all the Lawsand
Precepts of Chrift,by removing their
end, it contradideth the whole
fcopeof the Scripture, which telieth
us, That Chrift was made under the
Law, (and not under the Gofpel,)
fulfilled the Law,(but not theGofpel
Covenant)bore the curfe of theLaw,
( but not of the Gofpel J and which
irapofeth a neceflity of fulfilling the
conditions of the Gofpel themfelves
upon all that will be juftified and
faved. To quote the Scriptures that
affert this, would be to transcribe
almoft all the doctrinal part of the
New Teftament. What unfavory
ftuff then is that of Mr Salt mar Jh,ofc ]
free Grace, pag. 83.84. Who direft-
eth thofe that doubt of their Gofpel
fincemytofeeit in Chrift, becaufe
Chrift
Covenants opened* 1 1 4
Chrift hath beleeved perfe&ly , j* e
hathforrowed for fin perfectly, *%
hath repented perfectly , he hath
obeyed perfectly , he hath mor-
tified fin perfectly ,and all is ours,&c.
If this be meant of Gofpei-belee-
ving, repenting, forrowing, obeying
and mortifying , then it is no un-
charitable language to fay, It isblaf-
phemy in its clear confequence .; as
if Chrift had a Saviour tobeleevdn
for pardon and life, or fin to repent
of^and forrow for,and mortifie : JBtit
if he meant it of legal beleeving in
God, or repenting, forrowing for,
mortifying of fin inns, and not in
hirnfelf; then is it no more to the
bufinefs he hath in hand, then a Harp
to a Harrow, as they fay. It is not
legal beleeving, whichis the evidence
doubted of, or enquired after; and
(ureGhrifts repenting and forrow-
ing for our fin, is no clearing to us,
that werepent of our own, nor any
acquitting of us for not doing it :
And tor his- mortifying fin in us, that
isithe doubt, Whether k be done in
the
Covenants opened* 115
the doubting foul or not. ? If he
mean it of deftroying the guilt of
fin mcritorioufly on the Crofs, that
is but a ftrange evidence of the
death of it in a particular foul : Ex-
cept he think ( as divers that I met
With in Glocefter-Jhire, and VPilt-
Jbire,) That Chrift took our natural
pravity and corruption together
with our fltfli. But I let go this fort
of men, as being fitter firft to learn
the grounds of Religion in a Cate-
chifm, then to manage thofe Dif-
putes wherewith they trouble the
world.
Thcfis 21.
NOt that we can perform theft
Conditions without grace:
(for without Chrifl we nan do no-
thing : ) But that he enableth us
to perform them our felves; and
doth not himfelf repent , beleeve y
love Christ, obey the Gofycl for tu,
as he didfatisfie the Law for hs.
The Nature of the 116
T
Explication.
His prevention of an Objection
I add, becaufe fome think it is a
felf-afcribing, and derogating from
Chrift , to affirm our felves to be
but the Actors of thefe duties;
though we profefs to do it only by
the/trengthof Grace. But that it
is Chrift that repenteth and beleev-
eth, and not we, is language fome-
what ftrange to thofe ears that have
been ufed to the language of Scrip-
ture or Reafon. Though I know
there is a fort of fublime Phtonick,
Plotinian Divines, of hte fprung up
among us, who think all things be
but one ; and thofe branches or
beams of Gods EfTence, which had
their Being in him before their Crea-
tion, and fhall at their diflfolution
return into God again ; and fo the
fouls of men are but fo many par-
cels of God given out into fo many
bodies; or at leaft but beams dream-
ing from him by a f ancyed Emana-
tion
Covenants opened* 117
tion. Thefe men will fay, not only
that it is Chrift in ns that doth be-
lceve, but the meer Godhead in ef r/
fence confidered. But it fufficeth
fober men to beleeve that Chrift
d welleth in us ; J. By his graces or
fpiritual workings: 2. Byourcon-
ftant love to him, and thinking of
him : as the perfon or thing that we
are ftill affectionately thinking on, is
faid to dwell in our minies or hearts
(becaufe their idea is ftill there,) or
our mindes and hearts to dwell upon
them. But in regard of the Divine
Etfence, which is every where, as it
dwells no otherwifc ( for ought I
know or have feen proved) in the
Saints,then in the wicked and devils;
fo I think (as Sir Kenelm ~Digby
thinks of the Soul ; That the Body
is more properly faid to be in the
Soul, then the Soul in the Body, \ fo
we are more properly faid to live,
and move & have our Being in God,
then God to live, and move, and
have his Being in us.
I will not digrefs from my intend-
ed
118 The Nature of the
ed fubjecT: fo far, as to enter here
into a difquifition after the nature or
workings of that Grace which doth
enable us to perform thefe Conditi-
ons. I refer you to Parkers Thefes
de Traduclione Peccatorts advit>
Thefis 22.
IN this fore-explained fence it is
that men in Scripture arefaid to
be perfonally righteous : And in this
fence it is ^ bat the Faith and duties
of Beleevcrs are f aid to pleafe God>
viz. as they are related to the Cove*
nant of Grace, and not as they are
meafured by the Covenant of I
; Works.
Explication.
THofe that will not acknowledg
that the godly are called righ*-
teous in the Scripture, by reafon of
1 1 9 The Natnre of the
| aperfonal Right eonfnefs, confifting
! in the re&itude of their own difpofi-
: tions and a<£tk>ns, as well as in re^-
gard of their imputed righteoufnefs,
; may be convinced from thefe Scrip-
! tures, if they will beleeve them.
Gen. y. U & 18. 23, 24. Job 17. 9.
Pfoii.$ % 6. & 37.17, a ,&c Bed.
9.1,2. Bzekz 18.20, 24. & 33; 12,
15,18. ^^.9.13.^13.43.(^25
37,46. Lukji.6. H^.11.4. 1 Pep.
4.18* 2?^. 2.8. 1 fob* 3.7,12.
ito/. 22.ii* y^Mo.41. Rom^sj.
So their ways are called Righteouf-
nefs. Pfa/.i^.i. (£-23.3. c^ 45.
7, &c.^/^.5.2o. #-21,32. X^ 1.
75. ^#.10.35. Rom.6> 1 3,16, 18,
I9> 20. 1 Or. 1 j. 34. 1 y<?^. 2. 29.
(£•3.10. £^.4.24i&c.
That men are fometime called
righteous, in reference to the Laws
and Judgments of men, I acknow-
ledg : Alfo in regard of fome of
their particular a&ions, which are
for the fubftance good : And per-
haps fometimes in a comparative
fenfe, as they, are compared with the
un-
1 20 The Nature pf the
ungodly: As a line lefc-crooked
fhould be called (height in compa-
rifon of one more crooked: But how
improper an expreflion chat is, you
may eafily perceive. The ordinary
phrafeof Scripture hath more truth
and aptitude then fo. Therefore it
muft needs be that men are called
Righteous in reference to the new
Covenant only; Which is plain thus:
Righteoufnefs is but the denomina-
tion of, our adions or perfons, as
they relate to fome rule. This rule
when it is the Law of man, and our
a&ions fuit thereto, we are then
righteous before men. When this
Rule is Gods Law, it is either that
of Works, or that of Grace : In
relation to the former, there is none
righteous, no not one : for all have
finnedj and come fhort of the glory
of God. Only in Chrift, who hath
obeyed and fatisfied, we are righte-
ous. But if you confider our actions
and perfons in relation to the rule of
the new Covenant, fo all the Re-
generate are perfonaliy righteous,
becaufe
Covenants opened* 121
becaufe they all perform the conditi-
ons of thisCovenant,and are proper-
lyponounced righteous thereby.Nd-
ther can it be conceived how the
works of Beleevers, fhould either
pleafe God, or be called righteouf-
nefs, as they relate to that old Rule,
which doth pronounce them unrigh-
teous, hateful, and accurfed.
Two forts among us therefore
do di (cover intolerable Ignorance in
this point, u Thofe that common-
ly ufe and underftand the words
L Righteous, and Righteoufnefs] as
they relate to the old Rule : as if the
Godly were called righteous ( be-
sides their imputed -RighteoufnefsJ
only becaufe their Sanclification
and good Works havefome imper-
fect agreement to the Law of
Works : As if it were a ftreight line
which is in one place ftreight and an-
other crooked ; much lefs that which
is in every part crooked in fome de-
gree. I have bin forry to hear many
learned Teachers fpeak thus ; moft
they fay to maintain it, is in this fim-
Uu*. 9 P le
122 The Nature- of the
I pic objeclion. If we are called holy,
I becaufe; of an imperfect Holinefs :
riiert .w hy not< righteous, becaufe of
an imperkdvifrghteoufnefs ? Anf.
\ Holinefs ftgnifieth no more but a
Dedication to God, either by fepa-
ration only > o£ by qaalifying the
ftftyecT;fitft,'-With an aptitude to its
Divine imploytmnty and then fepa-
rating or devoting it : as in our San-
dification. Now a perfon imper-
; fe$ty fo qualified , is yet truly and
r&illy fo- qualified ; and therefore
t may truly be called holy fo far. But
' ifrghteoufncfs fignifying-a Confor-
mity to the itale ; and a Conformity
with' a quatenHiSi bran imperfect
^etflitude, being not a true Cofor-
mtty or iteclkude at all ^becaufe
the denomination is of the whole
AdVion or Perfon, and not ofr a cer-
I t$n part or refpeel:, J therefore im-
perfect Sighteedfiiefs is not /tfghte 1 -
ouftids, but Unrighteoufaefs ; ft is a
contradiction madjettp. 6>%#.Buf,
is our perfonai/ttghteoufne&perfecl
as it is meafured by the New itole ?
- , „• A gL
..i .. .. >' — — ■
— *.
Covenants op&keid. 123
^//|jcstaslj(hftll6pentoyo« by
I could her^ t fce_ap: ur^a ^a.uUtudfe
Qf.tohedox W^^rs, that do call
ohrpesSanal ;^ghr_eOufnefs by the
^dteof^E^gifiw^l^ ■ figuring
Name. ' <•>
TWfncond fort that* AeW their
grofs jgnoranod, g of the nature of
R»ighteoufnef$,are the Antinomians,
(.(andfert^]o;kr;fii^Hepine3;wh0ra
ttey ftvfitojtefk) rWfaii thty doe
bujt iaea^a man calk of a i?ightouf-
nefs in hifl&felf ; or in any thing he
can do, 'or -making his own duty ei-
ther ; iiaf/?i§h$tQuf9ef$j or- condaci-
bk thereto \, they ; ftartjer at iuch
'Dpc%ine^-rjnd'ev^r|^afla-tke teeth,;
astf we preached flat-Papery, yea as
i£wtfcryed.downChrift,and fetup
our fclves : : The ignorant-wretches
not i undijrftafjcj jng f » ;h§ , difference
between fh<^twp|#t*©£ £ighfe-
oufnefs; thacof.^e old Covenant,
which is all out of us in Chrift ; and
that of the New Covenant, which is
G 1 all
1 24 The Nature of the
all out of ChrifNn our (elves :
( though wrought by the power of
the Spirit of Chrift.)
gtteft. But how then is A hah
and Niff eve's humiliation accepted,
and fuch other works of thofethat
are not in Chrift, feeing they are yet
lindertheLawr
Anf. 1 . No man is now under the
Law as Adam was before the new
Covenant was made ; that is, not fo
under the Law alone, as to have no-
thing to do with the Gofpel; or
fo under the bid Covenant, as to
have no benefit by the new.- 2. So
that wicked men may now find that
tender & merciful dealing fromGod,
that even thofe works which are
Iefsunjuft and finfol, and draw necr-
eftto the cectitude required by the
Gofpel, (hall be fo far accepted, as
that,for their further encouragement,
fome kind of reward or fiitpenfion
] of wrath (ball be annexed to thena,
andGoi will countenance in them
that which k good, though it be not
fo much as may denominate it a |
1 good]'
Covenants opened. 125
good work. 3 . But yet the bcft of
an unregmerate mans works have
more mater in them to rjrovokeGod
then to pleafe him , and he never ac-
cej>teth therrtas Evangelically Righ-
teous f for they thatarim the flefa,
and are without faith, cannot poifi-
bly fo pleafe God, RomA.S.Heb.11.
6. As their righteoufnefc is but a
lefs degree of unrighteoufaefs, and
tHerefore^isinoft:imprbpedy called
riehtebufncfsj fo rJieitLpleailng God
iyfeut a^lower ^degree of difpleafing
him, arid therefore but improperly
called pleafing him.
1
Thtfis dt,
J
IN. this fence alfo,it is fo far from
being an error to affirm, that
[faith it f elf is our Right coufnefs,~]
that k is* truth neceffaryfor every
Chriflmn to kjoW ; that is ^ Faith is
our Evangelical Right eoufnefs* {in
the fence before explained*) as
Chrifi is our Legal Righteoufnefs.
G 3 Ex-
1 16 The Natursofifa
Explication.
v 1
THis AfTertionjToacjdiQuis tolhofe
thatundcrflarid not its grounds,
is yet facleaafrom iwihatiis/faiid be-
fore, that Iiieed sto add- jleuowefir
prove it. Jrarii.Jlhave ciriared.be-
fore, chat there: jmuft tea perfoeal
Right€QufnefS)|)dSd[e& that imputed, .
in aiP that aqe juiftifie<j. : cAod that
2. Thef^Iliiii^ofthe r»nditioasjo£
'each Covenant is: xte Rii»hceaalT
nefs t in reference to that Covfenani :«
But Faith is the fulfilling of the con-
ditions of the new Covenant, there-
fore it is outRighfapttfiefsin rela-
tion to that (Covenant. I do not here
take Taith for anyone fingfc Aft,- hug
as I fhalLafter ward explain it. i
Jgue & In what 4er>ee then is]
Faith faid to baiaa^Bed to us for
Righteoufnefs, if it be our Righte-
oufnefs it felf?
An fa. Plainly thus ; Man is be-
come unrighteous by breaking the
Law
Covenants opened. 127
Law of Righteoufnefs that was
given him ; Chrift fully iatisfieth for
this tranfgreflfion , and buycth the
prifoners into his own hands, and
maketh with them a new Covenant,
That whofoever will accept of him,
andbeleevein him, who hath thus
fatisfied, it (hall be as efre&ual for
their Justification, as if they had ful-
filled the Law of Works themfelves.
A Tenant forfeited! his Leafe to his
Landlord, by not paying his rent ; i
he runs deep in debt to hfm, and is
efrfabled to pay him any more rent
for the future, whereupon fie ispu^
out of his houfe, knd caft into -pri ("on j
tili he pay the debt ; his Landlords
fon payeth it for him, taketh him cut
of prifon , and putteth him in hi$
houfe again, 2s his Tenant, having
purchafed houfe and all to himfelf *
he maketh him a new Leafe in this
Tenor, that paying but a pepper
corn yearly to him, he fhallbe acquit
both from his debt, and fr6m all o-
ther rent for the future, which by -his
old Leafe was to be paid ; yet doth
C4 he
128 The Nature of the
he not cancel the old Leafe,but keep-
eth it in his hands to put in fuite a-
gainft the Tenant, if he ftiould be fo
FooliQi as to deny the payment of the
pepper cornJn this cafe the payment
of the grain of pepper k imputed to
the Tenant, as if he had payed the
rent of the old Leafe: Yet this im-
putation doth not extol the pepper
corn, nor vilifie ;he benefit of his Be-
neftclor, who redeemed him ; Nor
canitbefaid, that the purchafedid
only ferve to advance the value and
efficacy of that grain of pepper, Bat
thus ; A perfonal rent muft be paid
for the teftification of his homage ;
he was never redeemed to be inde-
pendent, and his own Landlord and
Matter : the old rent he cannot pay ^
his new Landlords clemency is fuch,
that he hath refolved this grain (hail
ferve the turn.
Do I need to apply this to the pre-
fent cafe ? or cannot every man ap-
ply it ? Even fo is our Evangelical
Righteoufnefs, or Faith, imputed to
us for as real Righteoufnefs, asper-
fcd
Covenants opened* 129
fed Obtdience.Two things are con-
fiderable in this debt of Righteouf-
nefs; The value, and the perfonal
performance or intereft : The value
of C&rifts Satisfaction «• imputed to
us, inftead of the value of a perfect
Obedience of our own performing,
and the value of our Faith isnotfo
imputed : But becaufe there imift be
fome perfonal performance of honv
age, therefore the perfonal perfbrm-
ance of Faith fhall be imputed to us
for a fufficient perfonal payment, as
if w« had paid the full rent, becaufe
Ghrift, whom we believe in, hath
! paid it, and he will take this
for fatisfa&ory homage ; foit is in
point of perfonal performance, and
not of value thatFaith is imputed.
Thcfis r4>
THis perfhnal Go If el Righteofif-
nefs is in its kind a perfett
Righteoufvefs ; and fo far we may
admit the dottrinc of perfonal Per-
I ieUion % G 5 Bx- ,
130 Tht Nttttrc of the
■
Explication.
. . .
\>J fidered, cither in regard of the
matter and the ads denominated
righteous, orelfe in refped of- the
form which gives them that! deno-
mination; Alio our Faculties and
Adions are confiderabie, either in
regard of their Being, or hi their
'Quality.
~i. The perfedion o£xhe feeing
of our Faculties or Ads is nothing
to our pre Cent purpofe, as falling un-
der a phyfical coniideration only.
2. In regard of tHerr Quality they :
maybe called perfed or impetfM
in feveral fences. _.
1. As Perfection is taken for the
tranfcendentaLperfedion of Being,
fo they are per fed.
2. And as it is taken for the
compLat number of all parts, it is
perfed.
3 . But as it is taken for that which
Covenants ofeftccL 131
I,
isyetikft^-fjic tenter or Tartkifdi-
ter, that is,il*r-a work that is finifh-
edby the Author, fo our holinels is
fHUimperfefthere.
4. And ask is taken for accidental
perfection, ( fo called in Metaphy-
ficks, ^whea-it wants nothing which
beyond the Efl*ence,;fe;tflfe v ree]i}ifite
to the integrity, ornament and welU
being of it,; foour holine'fs is here
imperfect.
5. As perfection is taken, pro fa-
nitate,iot foundnefs, fo our hoknefe '
is imperfect
6. And as it is taken, pro maturi
t ate fox ripened, -fo it is imperfect.
7. In refpecl; «if the admixture of
contrary .qualities, our holinefs is im-
perfect.
8. But whether -all thiy imper*.
feeTion be privative and (inful, or
mecrly negative ; and only our mi-
fery, whether it be 3 privation, phy-.
fical or moral, is a queftion that will
be cleared, when I come to (hew the
extent of the Commands or Rule.
Bat not anyoPxhefe kinds.of per-
1^2 Tht Nkture of the
fe&ion is that which I mean in the
Pofition : Holinefs is a quality,, and
may be intended and remitted, in-
creafed and decreafed - y but it is the
relative confideration of thefe quali-
ties of our faculties and a&s, as they
are compared with the 'Rule of the
new Covenant; andfoit is not the
perfection- of our holinefs that we
enquire aftet, but of our righteouf-
nefs ; which righteoufnefs is not a
quality as holinefs is, but the modifi-
cation of our afts as to the Rule,
which is not varyed, fccHn&umm*'
jis ctmhnu: See SehibL.Aftt/tph.
/;'. 2. c. 9. Tit. 7. eArt. 2. There-
fore our Divines ufually fay, That
our J unification isperfed, though
our Sanclification be not ; and then
I am fur%eur iftghtcoufnefs muft be
pcrfetf..
A two-fold'perfecl^on is here im-
plyed. 1. A Mecaphyfical Peife&i-
on of Being. 2. A Perfection of
Sufficiency in order to its end.
1 . The being of our Righteoufnefs
formally confifting. ia our relative
con-
Covenants efened. 13:3
conformity to the rule, either it rrmft
be perfe<5t,or not at all. He that is not
perfectly innocent in the very point
thathc is accufed,is not innocent tru-
ly, but guilty. Sincerity is ufually faid
to be our Gofpel Pet feftion : not as
it is accepted in flead of perfe&ion*
but as it is truly fo ; for fincerc Faith
is our conformity to the Rule of
Perfection, viz,, the new Covenant
as it is a Covenant; yet as it is fin-
cere Faith, it is only materially our
Righreoufnefs and Perfection , but
formally as it is relatively our confor-
mity to the faid Rule.
j 2. OurRigkeoufnefsisperfc&as
in its Being, fo alfo in order to its
end. The end is, to be the condition
of our j unification, &c. This end it
feallperfe&ly attain. The Tenor of
new Covenant is not, Believe in the
higheft degree,and you {hall be jufti-
fied; But Wieve (incerely, and you
fliallbejuftified; foshat ourRigh-
teoufnefs-, 1. formally confidered, in
rcktioato the condition of the new
Covenants pcrfeft or none> 2. But
134 The Nature. oj the
confidered materially as it is holinefs,
either in reference to the degree it
fhould attain, or the degree which
it (hall attain, or in reference to the
excellent object which it is exerciied
about, or in reference to the old Co-
venant, or the directive, (and in
fome fence J the preceptive part of
the new Covenant ; in all thefe re-
fpecls it is imperfect.
I fpeak not all this while of that
perfection in Cbrifts Satisfaction,
which is alfo onr perfect Rjghteouf-
nefs, becaufe few will queftion the
perfection of that.
Thefisl}.
YEt isipan. improper fpeech of
feme Divines ,7 'hat Chrift fir ft
juftificth our perJcftSy and then our
duties and altions : And except by
Zjffttfjw&y^eji mcanjjis efteeming
thtm to be. a fulfilling of the Gofpel
Gondii ions \ and Jo juft, it U unfetmd
and danger on /, as xsdi 'as. improper.
Covenant s. apertfd. 1 35
Explication
1 . T T is improper in the belt fence :
1- 1. Becaufe it is contrary to the
Sc'riptureufe of theword £ fuftify-
i*ig]'"- which is the acquitting of us
from the charge of breaking the
Law , and -not from the charge of
violating the new Covenant. 2. It
is v againft the nature of the
thing ; feeing Juftification (as you
fh^ll fee anon) Implyeth Accusati-
on ; but the efteeming of a righte-
ous .action to be as it is, doth not
I imply arty aceufation. 3 .This fpeech,
joyning Juftification of Perform and
Actions together , doth feem to in-
timate the fame kindeof Juftificati-
on of both, and fo doth tend to fe-
duce ; the hearers to a dangerous
error. 2. Forifitbe underftood in
the worft. fence, it will overthrow
the Righteoufnefs of Chrift impu-
ted , and the whole fcope of the
Gofpel, and will fet up the doctrine j
©fr
13.6 The Nature of the
of Juftification by Works. For if
God do juftifie our Works from
any legal Accufation, (as he doth
our perfons,) then it will follow,
Tha: our Works are juft, and con-
sequently we are to be juftified by
them. There is no room ror Scrip-
ture-juftirkation where our own
Works are not firft acknowledged
anjuftifiablerbecaufe there is no place
for Satisfaction and Juftification
thereby from another , where we
plead the Juftification ofour own
Works in refpeCt of the fame Law.
Juftification of Works is a fufficient
ground for Juftification by Works v
feeing the juftnefsor his difpofitions-
and adions is the ground of deno-
minating the perfon juft; and that
according to the primary and moft
proper kinde of Righteouiaefs ; as
is exprcfied in the diftin&ien of it, i
TAefis
Covenants opened. 137
Thcfis 16.
(1) |W T Either can our performance
Jl\ of the conditio s oftheCjofrel
in the moft proper and ftri^tfence^be
[aid to merit the rewardifeeing there
is nothing in the value of it, or any
benefit that God receivetb by it,
which may fo entitle it meritorious^
neither is there any proportion be-
twixt it and the reward. (2) But in
a larger fence y as Promift is an Ob-
ligation, and the thing promifed is
called Debt ; fo the performers of
the Condition are called Worthy ',
and their performance Merit.
Though properly it is all of Grace,
and not of Debt, (t ) Rom. 4. 4,16.
& 5. 15,16,17* H^.14.4. Mat.
I0.8. Rom.3.24* & 8.32. 1 Cor.2.
12. Rev.21.6. & 22.18. Rom. iu
6. G4/.5.4. Eph.z.ifoZ* Gen. 32*
10. (2) Mat. 10.11,12,1 3 ,37. &
22.8.Z«£.2C35. <£■ 21.36. zThef
1 . J.I 1. Rev.^.^&c.
138 The Nattm.fifthe
Explication.
TN the fttifteft fence he isfaid to
1 Merit, who performeth fome-
what of chat worth in it felf to an-
other, which bindeth that other in
ftrid juftice to requite him. This
ivorkmuftnot be doe, and fo the
performer not under the abfolute
loveraigncy of another ; foreWe he
k not in a capacity of thus Meriting.
It is natural Juftice which here btnd-
eth to Reward. All that we can
merit at the hands of Gods natural
Juftice is but thefe ; tWo things.
l. The efcape of panifhment in that
refped or confide rat ion wherein our
actions are not finful : or the not pu-
nning of -us in a greater degree then
fin dtferves:: (Though indeed am
queitionable wticther weare capable
of fuffering more.) a. Oar ani-
ons thus defer ve the honor of ac-
knowledgment of that good which
, is in them ; yea, though the evil be
more
:
Covenants ofiept& i%9
more tfecn the good. As a raercif&l
Thief that gives a. poor man half
his raooy again, when he hath
robbed him, as he deferyeth a lefs
degree ©f puni&roent,. fo that good
which was j® his aftjon deferveth
an afnfwerable afckriDwkdgi^edtand
praife, though he dye i or the faA
. JSut this is « poor kinde of merit-
ing , 'and liKk to the honor or
benefit of the party rfc And is
BODreproperly called a Jeffrde/ert of
r^iflbnent, ^then a defeat re-
ward.
2.Tk fecond kkid of Merit,is tlutt
vrtcrebya Governor, for the pro-
moting -of the ends ofGover nmentois
obliged to ^ewajfd the Obedience of
the Governed : That when Dif-
obedience is grown common, the
Obedience may be encouraged, and
a difference tftede; Among men c-
ven Jut)icebindeth to fuch reward ;
at kaft to afford the obedient the
benefit of protection tind freedom,
though he do no more then his duty:
Buxthat:%!hecaufen6 man hath an
abfolute
:*: TkfXji:**.' ■-'■■:
J dbfotae fo YOtigKT if jmre orcr fas
fcbjecfe, 2S God barb , bo: k ic -
:•: •: :..r 1: ;:.: ::■?: r:e vrer;
Wfc n raped c^ the Liw of
:^5,-rct al the Obligation ^Jcrt
wooW fie span God to levvutf of
'*tv. bdbtr :.-:- ::-: :>:e.'i : f:r-
basing tc poomh as, snd acKEiow-
W g i* g oar obedierxr > wooli be
bat fair ovmw&&XB~ zsbe difccnj-
etb focb i Rewi: :
rJ*wdl^c*«mear tl* Wcdfc
working nxwiy'whh robacay
t§eaa aereeiMe'to their
£237, wc ire i^tk.»: Stable fararKs
_<fatx. TbefeJarr tks Obb-
giDQD to itu l: z *:cs; the Vsiizoz!
of God, is it is in his own brtft
known to bimfyf alone, fo is it
iri"?.T. rrrrr. r.jr. :_* i - ; r.c! pnoer-
^botbe worth of oar Works,
■■ i^ere? ; ne t r . ; : ~ r • : z rr.v ct-.-
adMcrit
Covenants opened* 141
fufficiendy explained in the Positi-
on : where the Obligation to re-
ward, is Gods ordinate Juftice, and
the truth of his Promife ; and the
worthinefe licth in oar performance
of the Conditions on our part. This
is improperly called Merit: This
kinde of Meriting is no diminution
to the grcatnefs or freenefs of the
«ft or reward : becaufe it was a
free and gracious A& of God to
make our performance capable of
that title • and to engage himfelf in
the forefaid promife to us $ and not
for any gain that he expe&ed by us,
or that our performance can bring
him.
Thcfis 27.
(0 A SJtwaspoJpbleforAdim
. ±\_ to have fulfilled the Law
offVorly by that power Vohichhe re-
ceived by nature ; . (2) So is it pof-
fiblefor ms to perform the Conati-
ons of the neft Qovenant by the
(3) Power which we receive from
the Grace of Ghrift. Ex-
*4a The Nature af the
i \
no
ens •yy- ,- i xnmozl + . ■
1 (^) !f Tr ; Hat? may be poffible whidi
A 1: is not future. A tiling is
I ftiflmed poffible wheritfchgrels no*
tkiag' in the- nature of thfe t&i&gnjtf
Mfi, which may fc hm#errit£^rd^
duclion as to neoeffi^e-'itS non*
futurity : Though from extri»fdcstJ
Reafonsi the fame non-futurity Wtfy>
b6 certain, and in feme refp^^ tte~
dsGkdfM And ali^hings::c6i^re4 :
the futurity of it may be tetW&inv
poffible 1 ; -and yet the thing ^itffdP
be poffible. So it was poffible. <b^
v&Jw*»~ to- have- -fteeeK----Andh~fb-
| if you (houkUafes the' Word Q Pof-
fible 1 absolutely, and abftracled
frdtti' the connderation of tHe>
ftterig&hof the a&or^ even the
Gotamaadstsf thetow^te yer^ftf^
fibl6,t64)efelfilka.< But* fttdv fc«fe>
of t% word ft fe^im^ropefi : it
ba&gvbrdinatiiy fpoken with relati-
on to the ftrength of the' Agerttv
C&vtnantt opened* 1 4 J
(2) But in; the relative fence the
Conditions of: the. new Covenant
arepoflible to them that have' the
afliftance of grace. I intend not here
to enter opon an Explication of the
nature of thatGracrwhich is neceflfa-
ry to this performance ; my pur-
pofe being chiefly to open thofe
things wherein the relative change
«r our cftates doth confift , rather
then the real. Whethet theri this
Grace be Phyfical or Moral ? Whe-
ther t here be * Mor al Suafion of the
Spirit, diftincl: from the Suafion of
the Word , and other outward
means? Whethen. ihkt* which is
commonly called the work of Con-
fciencejbe alfo from fubh an internal
fuafory work-of the S^iric^ How
far. this Grace is refiftible? Orwhei.
ther all have fufficient/Grace tc* be*-
leeve, either-given, or internally of-
fered? with multitudes of fach
queftionss, Iihail here pafs by ; Re*
ferring you to thofe many^ Volumes
that have already handled them. All
that I (hall fay of this fhall be when
H4 The Nature of th*
I come to open the Nature of Faith.
See Parlors Thefes before menci-
oned.
Thefis 28.
THe Precepts of the Covenants,
as meer Precepts, mufi be di-
fiinguijhed from tho fame Precepts
considered as Conditions, upon per-
formance whereof Vr em* ft lux, cr
the for nonperformance .
Thefis 29.
AS all Precepts are deliz r
npen Covenant-terms, or as
belonging to one of the Covenants^
and net independently ; So have the
fame Precepts various ends ami
ufes, ace or ding to the tenor and ends
of the diftinci Covenants to which
thej do belong.
Ex plica-
Covenants opened. 1 4 j
■
Explication*
THereforeitispnething to ask,
.whether the. .Covenant of
Work's be. abol ifn eel ? anil ano trier-
thing, whether the Moral Law be
aboliilied ?- Yet that no orie Precept
of eitherMoral or Ceremonial Law
was delivered without reference to
one of the Covenants, is very evi-
dent. For if the breach", or] that
Command be a fin,and to be punch-
ed, then either according to the ri-
gorous threatening of the old Cove-
mnt, or according t;othe,way and
fuftice of the ne'w. For ihe Law, as
it was delivered by Mofes, maybe
reduced, in feveral fefpech to , each
of thefe Covenants, and cannot con-
ftitute .-a third Covenant, whply di-
ftinct frqm both thefe ; and there-
fore tamer ojioth more fitly call ic
a fubfervient- Covenant, then a
third Covenant. For either God
intended in that Covenant to prc-
H ceed
1 46 The Nature of the
I ceed with finners in ftricl rigor of 1
, Juftice, for every fin ; and then it is {
' reducible to the firft Cbvenant : Or
elfe to pardon fin upon certain con-
ditions, and to difpence with the
rigor of that firft ! Covenant : And
then it rpnft pply fatisfiuftion for
thofefins; and fo be reducible to
the fecond Covenant : (For I can-
not yet digeft the Doctrine of Gro-
und and Vojfiui) concerning fatif-
fa&ion by facrifice for temporal
puniQiment, without uabordrnati-
on to the fatisfadtion by Chrift : )
Or if it feem in feveral phrafes to
favor of the language of the feveral
Covenants , ( a,s indeed it doth ; )
that is became they are yet both in
force ; and in feveral refpeds it is
reducible to both. So that wnen
we demand, whether the Moral
Law dq 1 yet binde, the queftion i$
ambiguous, from the ambiguity of j
the term £ Binde]. For it it one
thing to ask, whether it bindc upon j
the old Covenant terms? another,
wht thcr upon new Covenant terms? I
4md|
Covenants opened. i^j
and a third, whether as a meer Pre-
cept ? Here a queftion or two muft
be anfwered.
i Qge ft. How could the Precepts
delivered by Mofes (when the ,old
Covenant was violated, and the new
eftablifhed) belong to that old Co-
venant >
2 &neft. In what fence doth the
Decalogue belong to the new Cove-
nant ?
3 Qneft. Whether the Precepts
of the Gofpel do belong to the De-
calogue ?
4 <2f* e fi» Whether the Precepts
of the Gofpel belong alfo to the
old Covenant?
But all thefe will be cleared un-
der the following Petitions, where
they fhallbe diftindly anfwered.
THefis 30;
THcre is no fin prohibited I in the
Golf (I which is not a bre.Acb.cj:
feme Precept in the Pecdogue ;
H 2 and
148 . The Nature of the
and which is not threatened by ihe
Covenant of Works , as offending
again (t p and fo falling tinder the
I Juftice thereof. For the threatening
I of that Covenant extendeth to all
j fin that then was, or after (hottld
\ be forbidden. God ftillrefcrved the \
prerogative, of adding to his Lotos, j
without alteringtheCovenant terms; j
elfe every new Precept would imply \
a ne\X> Covenant : And fo there ■
fhould be a 'multitude of Cove- j
nants*
Explication.
1. "Though the Decalogue doth
not mention each particular
duty in the Gofpei, yet doth it com-
mand obedience to all that are
or (hall befatfsned % -and expreiTeth
thegenus oi every particular duty.
And though it were not a duty from
the general precept, till it was fpe-
cifled in the Gofpel , yet when
it I
Covenants opened. 149
it once is a duty, the. neglect ©f it
is a (in againft the Decalogue.
For inftance ; The Law faith.
Thou (halt take the Lord for thy
God j and confequently beleeve
all that he faith to be true ; and
obey him in all that he (hall parti-
cularly command you : The Gofpel'
revealeth what it is that is to be be-
leeved, and faith, This is the Vvork^
ofGody that j e beleeve in him Vvhom
the Father hath ftnt , ^.6.28,
29. The. affirmative part of the fe-
cond Commandment is, Thou fhak
worfhip God according to his own
inftitution: The Gofpel fpecifieth
fome of this inftituted Worihip;
•w-s.Sacraments^&c. So that the neg-
lect of Sacraments is a breach of the
fecond Commandment : And Un-
belief is a breach of the firft. This
may help you to anfwer that qae-
ftion, Whether the Law with-
out the Gofpel be a futficient
Rule of Life? Anfw. As the
Lords Prayer is a futficient Rule
of Prayer : It is fufficienj: in
H 3 its
I > o The Nature of the
its own kinde, or to its own pur-
pofes : It is a fufficient general Rule
tor duty ; but it doth not enumer-
ate all the particular inftituted fpe-
cies. Yet here, the Gofpel reveal-
ing thefe kiftitutions, is not only the
new Covenant it felf ; but the
doctrine of Chrift, which is an ad-
junct: of that Covenant alfo.
2. That every fin againft the precepts
of theGofpel &decalogue,are alfofins
againft the Covenant of Works, and
condemned by it, will appear thus.
i. -The threatening of that Cove-
nant is againft all (in, as well as one,
(though none but eating the forbid-
den fruit be named : ) But thefe are
fins; and therefore threatened by
that Covenant. The major appears
by the recital afterwards ; Curfed
is he that doth not all things written.
2. I have proved before, that the
old Covenant is not repealed, but
oneiy relaxed to Beleevers upon
Chrifts fatisfaction : And then it
muft needs be in force againft every
fin. 3. The penalty in that Cove-
nant
Covenants opened. 151
nant is (till executed againft fuch
fins. So that every fin againft the
GofpelJs a breach of the Conditi-
ons of the Law of Works : Bu* e-
very fin againft that Law, is not a
breach of the Condition^^ the
Gofpel. And it hinders TO tfiis?
That the Moral law byMofes, and
the Gofpel by Chrift, were deliver-
ed fince the Covenant with Adam.
For though that Covenant did not
fpecifk ^each duty . and fin ; yet it
doth condemn ths fin when it i$ fo
{ Specified. But the . great Objection
is this : How can Unbelief be a
breach of the Covenant of Works,
when the very duty of beleevmg
for-pardon is inconfiftenJt with the
Tenor of that Covenant, which
knoweth no pardon > Anf. 1. Par-
don of fin is not fo contradictory
to the troth of that Covenant, but
that they may confift upon fatisfadti-
onmade. Though it is true, that
the Covenant it fejf doth give no
hopes of it ; yet it doth not make
it impoflible. 2. Unbelief, in rc-
H 4 fpecl
152 The Nature of the
fpc& of pardon and recovery., is
a Sin •againft the €ovenant cf
Works, not forfnditer^^ but emi-
nent er. 5. Not al r o as it is the
negleft of a duty, with fuch and
Juchjfcs and ufes, but as it is the
ne^e^of duty in .the general con-
fidered; and'loasit is a fin in ge-
neral, and not as it is a fin confin-
ing in fuch or fuch an ad or omifli-
on. The form of the fin lieth. in its
pravity or deviation, from .the
Rule: So far Unbefcef is. .con-
demned by the Law : Thefubftrate
act is but the matter, (improperly
fo called.;
The review of the comparifon
before layd down will . explain this
to you: A Prince btftoweth a
Lordihip upon a Slave, and maketh
him a Leafe of it, the tenor where ot
is t That he (hall perform exact obe-
dience to all that is commanded
I him ;• and when he fa?ls of this., he
I (hall forfeit his Leafe : The Tenant
difobeyeth, and maketh th« forfei-
ture; The Son of this Prince in-
terpofeth
Covenants opened* 153
terpofeth, and buyeth the Lordfhip,
and fatisfieth for all the damage that
came by the Tenants difobedience :
Whereupon the Land and Tenant
and Leafe are all delivered up to
him , and he becomes Landlord.
He findeth the Tenant ( upon his
forfeiture ) difpoflfefTed of the
choyceft rooms of the houfe , and
chief benefits of the Land, and con-
fined to a ruinous corner; and
was to have been deprived of all,
had not he thus interpofed. Where-
upon he maketh him a new Leafe
in this Tenor , That if in ac-
knowledgment of the favor of
his Redemption, he will but pay
a pepper corn , he (hall be refto-
red to his former pofleflion , and
much more.
In this cafe now the non-pay-
ment of the pepper corn , is a
breach of both Leafes : Of the
old, becaufe though he had forfeit- I
ed histitle to the benefits of it, (
yet he could not difanul the duty
of it, which was obedience during
H5 his
154 The Nature of the
his life .* efpecially when the penalty
was not fully executed on him, but
he was permitted ftill to enjoy {ome
of the benefits. So that as it is an
acl: of difobedience in general, his
non-payment is a further forfeiture
of his old Leafe : But as it is the
non-payment of a pepper corn re-
quired of him in ftead of his former
Rent, foit is a breach of his new
Leafe only. Even fo is Unbelief a
violation of both Covenants.
Thcfis 31.
THe G 'off el doth eUMifh y and
not repeal the Moral Law> and
fo is perfetl obedience commanded^
t and every fin forbidden, novp^ as ex-
attlj 04 under the [Covenant of
Wor\s : But this is but an adjuntt
of the new Covenant, and not a pro-
per fart of it : Neither is it on the
fame terms ^or to the fame ends y as in .
thefrfl Covenant*.
Ex-
Covenants opened, 155
Explication.
THat the Moral law is yet in
force, I will not ftand to prove,
becaufe fo many have written of it
already. See Mr Anthony Surge fes
Lectures : But to what ends, and in
what fence the Gofpei continueth
that Law, and commandeth perfect
obedience thereto, is a Queftion not
very eafie.
1. Whether Chrift did firft repeal
that Law, and then re-eftabltfh it to
other ends I So fome think.
2. Or whether he hath at all made
the Moral Law to be the preceptive
part of the new Covenant ? And fo
whether the new Covenant do at all
command us perfect obedience? or
onlyfincere?
3. Or whether ?the Moral Law be
continued only as the precepts of the ,
old Covenant, and fo ufed by the I
new Covenant,mesrly for a directive
Rule?
To
156 TLe Ndtureofthe
To the hrft I anfwer ; i. That it
is not repealed at all I have proved
already, even concerning the Cove-
nan; of Works it feif ; and others e-
nough have proved at large of the
Moral Law. cu Yet that Chrift
ufeth it to other ends, and for the ad-
vantage ofhis Kingdom, I grant.
To the other iecond Queilion, I
anfwer • i . That the Moral Law,
as it is the preceptive part of the Co-
venant cf Works, is-but defatted o-
ver into the hands or Chrift, a
!' continued in the fence before ex-
ed, fetms plain to me.
:. That the iame Ifenl Law
therefore fo continue to command
even believers, and that the perfect
obeying ci it is therefore their civ
and the not obeying their fin,
Lead threatened m -
Covenant.
5. That JcfusChnfi hart
rnaj. i me Moral Law. for
Dels, whereby
~:1. That
Ufhcqeas car UDCt
Covenants opened. \^n
obedience to Chriff, is part of the
condition of the new Covenant; that
we may know what his Will is , i
which we mull endeavor to obey, |
and what Rule our actions mufl be \
fincerely fitted to, and guided by, he
hath therefore kfc us this Moral Law
as part of this dfredion, having ad-
ded a more particular enumeration
of fome duties in his Gofpel. That
as when the old Covenant faid,Thou
{halt obey perfeel ly ; the Moral Law
did partly tell them, wherein they
fhould obey : So when the new Co-
venant -faith, Thou (Lalt obey fin-
cerely ; the Moral Law doth perfect
ly tell us, wherein, or what we muft
endeavor to do.
4. But that the Moral Law, with-
out refpedt to either Covenant,
fhould command us perfeel obedi-
ence ; - or- that Chrift,as the Mediator
of the new Covenant, fhould com-
mand us not only fincere, but alfo
perfect obedience to the Moral Law,
and fo hath made it a proper part of
his Gofpel, not only as a- Dkedtory
and*
158 The Nature of the
and Inftrudion, buc alfo as a Com-
mand : I am not yet convinced ,
(though I will not contend with any
that think otfoerwife,) my Reafon
is, becaufe I know not to what end
Chrift fhould command us that obe-
dience which he never doth enable
any man in thisiife to perform. If it
were to convince us of our difabiiity
and fin, that is the work of the Law,
and the continuing of it upon the
old terms, as is before explained, is
fufficient to that.
ButljudgthisQ^eftion to be of
greater difficulty then moment.
Thefis 31.
IF there be Any f articular fins a*
gainfi the new Covenant , Which
are not alfo again fi the old ; or ifl
any fins be confiderable in any of
their reffietts , as againft theCjoffel
§nly y then Chrifis death Was not to
fat is fie for any fuch fins fo confidered:
For where no death is threatened,
there ,
Covenants opened, 159
there none is explicit ely due , nor
Jbould be executed ; and where it is
not fo due to the [inner, nor fbould
have been executed on him, there it
could not be required of Christ, nor
executed on him : But the Go/pel
threat eneth not death to any fin, but
final unbelief and rebellion , (and
for that Chrift never dyed, as I (hall
Jbew anon,) therefore Chrift dyed
not for any fin as againft the Gofpel,
norfujfered that Which is no Where
threatened.
Explication.
A Sin may be faid to be againft
the Gofpel, 1. As Chrift and
his Gofpel are the objed of it y 2.0r j
as it breaketh the conditions of the
Gofpel: In the latter fence only I
here take it. To prove the point in
hand, there needs no more then the
Argument mentioned: For to all
that unbelief, and other fins of the
godLy
1 60 The Nature of the
godly,which are forgiven, the Gof-
pel doth no where threaten death;
J and thertfoie Chrift could not bear
! ir 3 as to fatisile the Gofpel-threaten-
; ing. Though I confefs I have been
long in this point of another judg-
ment, while I coniidcred not the Te-
nor of the Covenants diftin&Iy 5
fome further proof you fhall have
in the next conclurion. Read Heb.
9.15.
Thclls
33
AS the Active Obedience of
Chrift ivas not the Right eouf-
nefs of the fecond Covenant i or the
performing of its Conditions^ but of
the fir ft , pr&perly called a. Legal
Right esufnefs ; jo a/fa his Pa (five
Obedience and Merit was only to I
fatisfu for the violation of the Co-
venant of Works, but not at all for
the violation of the Covenant of
Cjrace ; for that there is no fat if -
faWionmade, and there rcmaineth
nofatrifice. Ex-
Covenants opened* \6l
Explication.
THat Chrift'dkl not fulfil the con-
ditions of thenew Covenant
for us 3 1 have proved already : That
he hath not fatisfied for its violation,
I think to the confederate will need
no proof: If you think otherwife,
coniider, i . Chrift is faid to be made
under the Law, and to have born the
curfe ofthe Law, and to have freed
us from the curfe of it, but no where
is thisaffirmed of him in refpecT of
theGofpel. i. There be terms by
him propounded, upon which men
muft partake of the benefits of his
Satisfaction; but thefe terms are
only.che conditions of the new Co-
venant, therefore he never fatisfied
for the non- performance of thofe
conditions. 3. Ifhedid.upohwhat
conditions is that SatisfacTion enjoy-
ed by us ? 4.But the Queftion is out
of doubt,btcdufe that every man that
performech not the GofpeL conditi-
ons,
l6i The Nature of the
ons, doth bear the puniftiment him-
felfjin eternal fire, and therefore
Chrift did not bear it; So that as it
was not fo grievous a death which
was threatened in the firft Covenant,
as that is which is threatened in the
fecond; fo it was not fo grievous a
kind of death which Chrift did bear,
as that is which final unbelievers fhal
bear, (except as the accumulation of
(ins of fo many might increafe it ; )
Therefore when we fay, That Chrift
fuffered in his Soul the pains of hell,
or that which is equal; wemuftnot
wan, the pains which is threatened
m the Gofpel, and the damned un-
believers muft endure- but only of
that death which the Law of Works
did threaten. Wo therefore to the
rebellious unbelieving world , that
muft bear this fecond death them-
felves : For of how much foever
puniftiment (hall they be thought
worthy, who tread underfoot the
blood of the Covenant? Hekio.*?.
Thefis.
Covenants opened. 1 6$
Thefis 54.
THe Covenant of Grace is not
properly f aid to be violated^ or
its conditions broken^ exceft they be
finally broken: For the vitiation
confifteth in non-performance of the
conditions y and if they are performed
at lafiy they are truly performed \
and ifperfermedythen the Qovenant
is not Jo violate d,as that the offender
Jhottld fall under the threatening
thereof
Expli
icatton*
J Deny not but the new Covenant
may be faid to be neglecled, and
finned againft, and the Command of
Chrift broken by our long (landing
out in unbelief , though we come
home at laft. But the Covenant con-
ditions are not broken, when ever
the precept of the Gofpel is tranf-
greffed,
1 64 The Nat ftre of the
grefTed, or the Covenant neglected,
except it be final. The Condition is,
Whoever btlieveth (hall befaved,
not limiting it to a particular fea-
fon. Though both the precept of
Chriit, and common Reafon re-
quireth that we be fpeedy in the per-
formance, becaufe we have no pro-
mife that the day of Grace (ball con-
tinue, and becaufe our neglect will
incrcafe our difability, and our fre-
quent refitting will grieve the Spi-
rit : So that the new Covenant doth
not threaten death to every particu-
lar ad: of difobedience or unbelief,
ner to any but what is finail,
though the precept require that
we believe immediately , and eve-
ry degree ot unbelief be forbid-
den. "
Thcfis 35,
YEt the fins of Beleevers a-
gkinjk the Gofpci Precepts
have
Covenants opened, 165
have need of pardon, and are proper-
ly [aid to ie pardoned, in reference
to their deferved punifiment 5
1. 'Both becaufe the puni[hment y
-which naturally an A implicit ely is
due to them , is not fo much as
threatened in this gentle Covenant,
audfo becomes not explicit ely due,
or in point of Law. 2. But fpe-
cially becaufe the old Covenant
condemning all fin, is yet unre-
pealed, "which rvould be executed
on us , even for our fins againfi
CjRACE , did not the efficacy of
CHRISTS Satisfaction daylj
■interpofc, Which makes tu therefore
have continual need of that Satif-
faelion.
- ■■
Explication.
THis is layd down to prevent the
Objection which might arife
from the fore- going Do&rine : For
many are ready to ask , If Chrifl
dyed
i 66 The Nature of the
dyed not for fin as it is againft the
Gofpel-Covenanc , then how are
fuch (ins pardoned to Bdeevers? I
anfwer, in the fore-exprefled way :
For certainly the Gofpel cannot be
(aid to remit the punifhment which
it never threatened, (further then
as it is only implicitery due;) And
that which it doth ^threaten it doth
never remit.
'.
Thefis 36.
c 7 He far cloning of fin ii a gracious
aft ofGody dif charging the Of-
fender by the GoSfeUpromife , or
grant from the Obligation,, to pu-
nijhment, upon confederation of the
fatisfaftio® made by Chrifl , ac-
cepted by the fimer , and pleaded
with God*
Ex-
Covenants opened. \6j
Explication^
T'He true definition of Pardon, and
A of Juftification, doth much con-
duce to tKe underftending of this
whole myfterious Dodrnne, The
former. I have here Iayd down as
neer as can. I (hall briefly explain
the whole Definition.
i . I call it an £A Q of God, 2 for
fo the Scripture ordinarily doth.
Mat % 6.l2.i4)i5. Adar.u.2$ y 26,
Z04.23.34. Efh.\. 32. Some may
objecl ; IF all things be delivered
into the hands of Chrifi the Re-
deemer, and all Judgment commit-
ted to the Son, as is (hewed before,
then the Son (hould forgive rather
then the Father > I anfwer, 1 . So
the Son-is fakj to forgive alfo, Mkr.
2.7, 10. L*%. 5. 24* 2. 1 (hewed
you before^That the Father giveth
not away any power from himfelf
by giving it to the Son; but onely
doth manage it in another ^y n pon
other
1 6 8 The Nature of the
other terms. 5. 'As the Mediator
is a middle perfon, interpoling be-
tween God and the world for their
reconciliation , fo the Acceptance,
Pardon, and Kingdom of the Media-
tor,-, is, as it were, a Mean or ftep to-
wards the Pardon, Acceptance, «an$
Kingdom of God. Firil Chrift doth
cieanfe men by- his Spirit and Blood,
and thcnoffereth them blamelefsand
undefiled, without rpotor, wrinkle
toQod,. who fo aqcep^ them at his
hands, and even the -Kingdom ^alfo
will he deliver up : to thq- Father ,
Ephef. ^27. Col. .1.22,28. $ude 24.
1 Cor. 15.24. Therefore the Sons,
pardoning, and accepting being firft
in orJer A of-Nature,ancl fo but-a mean
to Gods "pardoning and accepting,
where the wholerwork iscompleatly
ferfefted, ; ( when the finner is fully
t roughthome by Chrift, p G©d>
'from f whprn ne'firft. - fell,}- L thf act of .
pardoning is therefore ;mo£ ufuaUy |
and fitly ifcribed to the Father ,( that j
icing .the ultimate perfecting par-
donjand.we are foid Co .ask it of him
throu gh Chr ift . d 2. J[_
Covenants opened, 169
2. I call this Pardon [a graciow
Aft ; j For if it were not in fome
fbrt gratuitous, or free, ic were no
Pardon. Let chofe think of this,
who fay, We have perfectly obeyed
the Law in Chrift, and are therefore
righteous. If the proper debt -ei-
ther of obedience or fuffering be
payd, either by our felves, or by an-
other , then there is no place left
for Pardon : For when the Debt is
payd, we owe nothing (except obe-
dience de novo • ) and therefore
can have nothing forgiven us* For
the Creditor cannot retufe the proper
D:bt, nor deny an Acquittance up-
on receit thereof. Bat Chrift having
payd the Tantundem and not the
Idem, the Value and not the ftrict.
Debt , this fatisfadion the Father
might have cfeofen to accept, or to
have discharged us upon Chriits Of-
ferings : which yet becaufe he free-
ly doth, therefore is his gracious
Ad properly called Pardon.
The ignorant Antinomians think,
it cannot be a Free Ad of Grace, if
I there
i 170 The Nttitreef the
I - '
i there be any Condition on our part
i for enjoying it. As if in the fore- ;
' mentioned comparifon , pag. 153.
the Tenants redemption were the
lefsfree,becaufe his new Leafe re-
quires the Rent of a pepper corn in
token of homage i As if when a par-
don is procured for a condemned
Malefaclor, upon condition that he
fhall not rejed it when it is offered
him, bat (hall take him that pro-
cured it for his Lord, that this were
therefore no free pardon ! Indeed if
we payd but a mite in part of the
dcbtitfdf, fo far our pardon were
the lefsfree. But I will not further
trouble the Reader with thefe fence-
lefs conceits, the confutation where-
of is fo eafie and obvious.
■
5. I call this Act [> Dij charging}
i as being the proper term in Law to
I exprets it by.We were before charg-
ed by the Law : we are by this A&
difcharged*
4. I call it a difcharge of [jhe
Coven4n ts opened. 171
-j&f[endtr]i For an offender is r-he
only capable object or recipient of
it. There can be no pardon where
there is n© offender. " 5f k j
l s\ jl.T call it a difcharging \_from
the Obligation to Ftimjhment. ]
For, 1 . Yob muft look at this whole
procefs as legal, and not as referring
chiefly to Gods fecrec judgment or
thoughts. Therefore when it is call-
ed a freeing man from the wrath of
God, you mult underftand it onely
of the wraththtcatened in the Co-
venant, and fo from [[the Obligation
to Punifhment]. Ygu muft not con-
ceive of the change in God, but in
the finners relation, and confequent-
ly in the fence and fentence of the
Law, as to him. 2. The common
word by which this terminus a qno %
or rather the evil which this pardon
doth direclly free m& from, is expreff-
cd, is Guilt. But becaufe the word
Guilt h varioufiy ufed, fometimes
referring onely to the FacT, fome-
times to the defert of Punifhmenr,
andlbmetimetothe duenefsof Pu-
I 2 nifliment
1 7 2 The Nature of the
j
I nifriment, or the Laws obliging the
OfTcndor to bear it ; I have therefore
here taken it in this laft expreflion,
| becaufe I think that Guilt is caken a-
I way only in this laft fence, as I fhafl
\ farther open anon. Therefore many
j define Guilt only in this laft fence,
: RcAta* ej} Obligatio ad Pctnam.This
! Obligation though expreffed only in
the Covenant, yet arifeth alfo from
theFadt : For if the Covenant had
not been broken, it had not obliged
to fufeiing; but (till to duty
only.
6. I call it a DifcHarging \_bj the
Gofpel-promife or grant : J (It is
I called a Promife in reference to the
■ benefit as future, but more properly
a Grant in reference to the benefit
I as prefent or part ; either in the eon-
; ferringj or already conferred. ) This
I do for thefe Reafong. i. To clear
, the nature of this Ad. 2. To divert
i your thoughts from Gods fecret '
judgment, where moll fuppofe this
A<ft performed ; and to turn them
right , and free God from the I
impu- j
Covenants opened. 173
imputation of change.
A great qucftion it is, Whether
Remifiion and Juftification be im-
manent or tranfient Acls of God ?
Themiftakeof this one point was it
that led thofe two moft excellent,
famous, Divines, Dr Twifft and
Mr Piwble to that error and pillar
of Antinomianifm, wi. Juftificati-
on from Eternity. For ( faith Dr
Tmfft often) All Acls immanent in
God, are from Eternity : but Jufti-
fication and Remiflion of fin are
immanent Acls: therefore, &c. by
[immanent in God] they mult
needs mean Negatively, not Pofi-
tively. For Acls have not the refpeel
of an Adjunct to its fubjeel, but
of an efted to its caufe. Now whe-
ther all fuch immanent Acls are any
mpre eternal then tranfient Acls, is
much queftioned : As for God to
know that the world doth now ex-
ift ; That fuch a man is fandified, or
juft, dec Gods fore-knowledg is
not a knowing that fuch a thing is,
which is not; but that fuch a thing
I 2 will
Ttx Ndtftrfaf ihe
\ch is not. Yet doth
this make no change in God ; no !
:hm the Sun is changed by tbi |
:r cf Creatures which it ebd*
enlighten and warm • or the Gafs
by the variety c* feces which it re-
i prefents : or the eve by the variety
■ ' £ 1 U L ' \-/ J lit
V 5
tfca: every varfacioo of the object
thareal change in the eye, ot
that the behoving of ten diftrocl:
colours at one view, dotkciake ten
diftinclaxftscf the fight, or alterati-
ons on it : Much lefs do the objects
of Gods kncfieledg make fucbalte-
nitrons. ^ Bat grant that all C
t Acls are Ererna!;(whkh I
is cult? beyond our underfiatv
:: moftDivines wvi
deny the Minor; and tell you ; that
Remifli i : :rhcation sre •
- Acls; Which is trap J Boc a
Trut." er had the happi-
tofeeor hear well cleared by
For to prove it a tranhenr ■:
us no more, but
" doth j
Covenants cpned. 17 J
I doth tranfire inf*b]ettum extranc-
i urn, by making a moral change on
J our Relation, though not a real up-
! on our perfons,asSandification doth.
I But this is only to affirm and not
to prove; and that in general only;
not telling us what A& it is that
maketh this change. Relations are
not capable of being the Patients
or Subjeds of any Aft : feeing they
are but meer Entia Rationu y and
no real Beings. Neither are they
the immediate producl or effed of
any Ad : but in order of Nature are
confequential to the direcT effect.
The proper cffcft of the Ad is- to
lay the Foundation from whence
the Relation doth arife. And the
fame Acl which layeth the Founda-
tion doth caufe the Relation, wkh-
' out the intervention of any other.
Suppofe but the fitbjetttwty fenda-
mcntum&tcrmivwy and the Re-
lation will unavoydably follow,
by a meer refultancy. The direct
tffcft- therefore of Gods Adivc
Juftification muft be a real effect,
I 4 though]
1 76 The Nature of the
though not upon the (inner, yet up-
on fomething elfe for him ; and
thence will his PafTive J unification
follow. Now what tranfknt Aft
this is ? and what its immediate
real Effect? who hath unfolded?
I dare no-t be too confident in fo
dark a point : but it fcemeth to me 5
that this juftifying tranfient Ac\ is
the enacting or promulgation of the
new Covenant, wherein Juftrficati-
on is conferred upon every Beleeyer.
Here, 1 . The pa/Ting and enading
this Grant is a tranfient Act 2. So
may the continuance of it ( as I
think. J 3. This Law or Grant
hath a moral improper Action,
whereby it may be faid-to pardon
or juftifie ; which properly is but
virtual juftifying. 4. By this Gran:
God doth, 1 . Give us the Righte-
oafnefsof Chrift, to be ours w
we beleeve: 2. And difabieth the
Law to oblige us to punifhmenr, or
to condemn us: ;. Which real
Foundation being thus hyd, our Re-
lations off Juftified and Pardoned in
tide
Covenants opened. 1 77
tide of Law] do neceiTarily re-i
fult. - • . !
Ob'ptt. Bar this Aft or God, m
granting Pardon -to Beleevers, was;
performed long ago: Butourjufti-i
iication is not till we bekeve? ;
! Attfw. Thougfuhetffeftsof Caufeij
I as Phyiicai do follow them immedi-
\ ately, yet as Moral they do not fo ;
I but & what diftance the Agent
pkmfes fepneti.rses. A man makes his !
Ton a Deed of Gift of certain Lands, '
to be his at fuch an age, or upon
the performance of fome eminent j
Action. Here the Deed of gift is the '
fathers inftrumenc by which he
giveth thtfe Lands : The paffing this !
Deed is the proper Aft and time or
Donation: Yet the fon hath no
potfefllon titt the time prefixed, or
till the "Condition be performed ;
At which time , the conditional
Grant becoming abfoluce, and giv-
ing him right toprcfent poffeflion,
it is not unfitly faid, that his father
doth even then beftow the Lands ;
though by no new intervening aft at
I 5 **!
17 8 The Nature tfxke
all, but only the continuation of the
former Deed of gift in force. So
here; The conditional grant of Par-
don and Juftification doth thro ab-
folutdy pardon and juftifie us, when
we perform the Condition. Hence
is the phrafe in Scripture of being
[_Ju£lififd by the Law ]: which
doth not only fignifie £ by the Law
as the Rule to which men did fit
their a&ions] j but alfo {"by the
Law, as not condemning, but jufti-
fying the perfon whofe actions arc
fo fitted ] : In which fence the Law
did juftihe Chrift : or elfe the Law
(hould not juftifie as a Law or Co-
venant , but only as a Dire&ion :
which properly is not Justifying,
but only a means to difcover that
we are Justifiable. As the Word of
Gkift ftiali judg men at the laft
day, fok.n.2%. So doth it virtually
now. And if it judg, then doth it
condemn and juftifle. So Rom.i. 1 1*
fam.2.12* We fliall be judged by
the Law of Liberty. Gal 5 . 3 , 4, 2 3 .
In xhe fame fence, as the Law is faid
to
Covenants opened. 179
] to convince and curfe ( lam. 2. 9.
J Gal. 3.13./ it may be faid that the
Gofpei or new Law doth acquit,
jufttfie and Weft. Rom. 8. 2. The
Law of the Spirit of Life in Chrifi
fefwyhath made m? free from th*
Law of Sin and Death. As the Law
worketh Wrath, and where is no
Law, there is no Tranfgreflion,
(Rom.<\.if>) And as fin is not im-
puted where there is no h\v, (Rom.
5.13.) and the ftrength of fin is the
law, ( 1 Cor. 15. 56*) So the new
Kw is the ftrcngch of Righteoufnefs,
and worketh Deliverance from
Wrath ; and were there no fuch new
Covenant, there would be no Righ-
teoufnefs inherent or imputed :
^7.51.
So that I conclude. That this
tranflent Aft of Cod , pardoning
and juftifying (conttittttive) is his
Grant in the new Covenant ; by
which, as a Moral Inftrument , our
Juftification and Pardon are in time/
produced, even when we beleeve :
the Obligation of the law being then
/
1 8p Tfo>N*tur*,oftlx
by it made voyd to us.
And this is the prefent appre
hcnfionl have of the nature of Re
million and J unification: Si quid
.ncvifti rttiins , &c. ( yet I {hall
have occafion afterwards to tell
ycu , That all this is but Remhsi-
on and Juflification in Law and
Tide , which muft be diitinguifb-
ed from that which is in Judg-
ment or Sentence ; the former be-
ing Virtual in refped to the Acluali-
t ty d the later.)
2. The fecond kinde of Gods
A&s, which may be called Juftify
ing , is indeed Immanent ; <vU.
His knowing the (inner to be par-
doned and juflt in Law ; his Willing
and Approving hereof as True and
Good: Thefeare Aels in Heaven,
yea in God himfelf ; but the former
fort are on earth alfo. I would
not have thofe Acts of God fepa-
rated which he doth conjoyn; as
he ever doth thefe laft with the
former : But I verily think that it. is
especially the former tranfient legal
"Arts
i
Covenants opentd. i$*
Ads which the Scripture ufmlry
means^ when it {peaks of Pardon-
ing and ( constitutive ) Jufti-fy-
ing : and not thefe- Immanent
Acls : though thefe muft be
looked on as concurrent witk
the former. Yet molt Divines
that I meet with, feem to look at
Pardon and Justification as being,
done in heaven only, and confuting,
only in thefe later Immanent
A&s: And yet they deny Juftifka-
tion to be an Imminent A<ft too:
But how they wiil ever rrantfefld
that thefe celeftial Acb of God,
(vU. his Willing i\\t Sinners Par-
don, and to forgiving him in his
own breft • or his accepting him
as juftj are Tranfient Acls, I am
yet unable to underftand. And If
they be Immanent Afts,. mbft
will grant that they are from E-
ternity : and then fair falj the An*
tinomians. Indeed if God have
a Bat in Heaven befoce his
Angels , where thefe things
axe., for the prefent tranfa&ed>
as
1 8a The Nature tf the
as Tome think ; and that we are faid
to be juftified only at the bar now \
then J confefs that is a tranfient Ad
indeed. But of that more here*
after. ^l
» __ _____ __
7. I add in the definition. That all
this is done [7a confide rat ion of the
Satisfaction , I. made by fkrift,
2. Accepted^ 3. and pleaded with
GW/) The fatisfaction made is the
proper meritorious and impulfive
caufe: 2. So the Satisfaction as
pleaded by Chrift the interceflbr, is
alfoanimpuKive caufe. 3. The Sa-
tisfactions Acceptance by the Sinner
(that is Faith, J and the pleading of
it with Cod by the (inner (that if
praying for pardon, ) are but the
Conditions, or Cattfdfine quo non.
But all thefe will be fulfier opened
afterwards.
Thefis
Covenants opened. 183
Thcfis 17.
JVftificath* is either 1 . in Title
andthe Sence of the LaW> ; 2. Or
i* Sentence of Judgment. The fir Jl
may be called Conftitutive ; The
fecond Declarative : The fir (I Vir-
tual, thifecond AttttaL
Explication.
I Will not ftand to mention all
thofe other Biftinftions of Jufti-
fication which are common in o-
thers, and not fo neceffary or perti-
nent to my purpofed (cope. You
may fiade them in Mr TZradfiarr,
Mr John Goodwin , and Alsledtn* !
Djft melons and Definitions; &c.
The difference between Juftifica-
tion in Tkle of Law, and in Sen-
tence of judgment, is apparent at
the firft view: Therefore I need not
explain it. It is common, when a
man
1
I #4 The Nature of the
! man hath a good caufe, and the Law:
on his tide, to fay, The Law jiilMill'li
j him, or he is juit in Law, or he is
I acquit by the Law ; aod yet he is
: more fultyand compleatly acquit by
| the fentence of the Judg afterward;
j In the former fence we are now jite
I itirled by fai:h, as focn as ever we I
bclrtve: In the latter fence we are.
juftified at the iaft J udgraent. Jis6\
tide off Declarative] is too narrow j
I for this laft : For the fentence of ju-
j dicial abfoiution doth more then
I barely to declare us juftificd. I aA
' the former Q Virtual] not as it is in
it felf conficicred, but as it ftanderh
in relation to the latter.
All thofe Scriptures, .which fpeak
of Jufbbcation as done in this life, I
underftand of Juftification in Title
of Law : SoP^cm^i.Be'mgjuftified
by faith, Uv have peace with God.
Rom.q.i. Mom.5.9. Being now jufii-
fed bykii.bload, &c. lames 2. 21,
But Juftification in Judgment, as
it is. the compleating -Aft, ib 1% k
mb£
Covenants opened. \ 85
moll fitly called Justification ; and
I think the word in Scripture hath
moft commonly reference to the
Judgment day ; and that Justifica-
tion in Title is called Quftification]
moft efpecialiy, because of its rela-
tion to the Juftification at Judg-
ment \ becaufe as men are now in
point of Law , fo ftiall they moft
certainly be Sentenced in Judg-
ment.
Therefore is it fpoken of many
times as a future thing, and not yet
ctone : Rom.^o.Mat. 1 2.37. Rom.
2.1 2. . Both thefe may be called Qu-
itification by Faith J for by Faith
we are juftified, both in Law Title,
and at judgment.
Thelis38.
-
IVftification, in Title of Law y is
a gracious AEl ofGod y bjf the Pro-
mife or Grant of the new Covenant,
acquitting the Offendor from the
Accufation and Condemnation- of
the
1 26 TheNatxrtoftkt
the c :.<nt,fipey> co^idtr.itum
of the Sm m Tftade ij Cbrift,
And accented by thefinoer.
Expli
icatton*
H Ere you may fee :. That par-
n cf fin,and this Jiubficariao
in Law, are not pnnctuaily and pre-
ctfejyalione: 2. And yet 'the infer-
ence is very fmaii The chrrfdifitr-
; encelyethm this, That xteTtrm>
I *«/af#*of Remifiion, ijtheobii-
f g^non to pen-foment ; but the 7*r- J
minus of Juftirlcation, ( or the evil \
that it formally and directiy doth '
fee as from,) is the Laws Accufari-
on and Condcrnnacion:Xc w chowglf
the difference between chefe two be
very narrow, and rather re^edive
then real, yet a plain difference there
w • For thc'jgh k be one an I
kn* nation of the Law, by
which men are both obliged to pi-
nrfhmcnt/accufed as guilty, and con-
den
CovenA7its opned* 1 87 '
deemed for that guiic, yet thefeare
ndtaUone, though it is alfo true,
that they ail ftand or fall together.
That pardon is moft properly the
removing of the Obligation , and
that Juftification is. the removing of
the Accufation and Condemnation
in the Law, will be evident to thofe
that have read what Divines have
written at large concerning the fig-
nification of the words, efpecially
fuch that have skill in Law, which is
a great advantage in this doctrine of
Juftification : Therefore as Mr Wot-
ten, and Mr Goodwin do a little mi-
ftake in making pardon of fin to be
the formal caufe of Juftification,
(though they are far neerer the mark
then their oppofers.) So Mr Brad-
Jfcawdotba little too much ftraiten
the form of it, making it to lye only
in Apology or Plea. It confifteth in
both thele Ads ; 1 . Apology ,in op-
pofition to Accufation ; thus Chrift
our Advocate doth principally jufti-
fie us: 3. In Sentence, (virtual or
actual,) and fo it is oppofed both to
Accu-
3 88 The Nature of the
Accufation and Condemnation ; fo
Chrift the Mediator as Judg, and the
Father as one with him, and as the
fupream Judg, doth ju&ifie : But
this latter is the chief Aft. The reft
of the Definition is furHciently open-
ed under the foregoing Definition of
Pardon.and will be more after.
Thefis
19-
JVftification in Sentence ef Judg-
ment is \a gracious Ab~i of God by
Chrift, according totheGofpel, by
Sentence at his publique Bar, ac-
quitting the finner from the Accu-
fation and Condemnation of the
LaVe, pleaded again fi him by Satan^
| upon confederation of the Satisfacti-
on made by Chrift, accepted by the
finner , and pleaded for him.
Ex-
Covenants opened* 1 89
Explication.
TT Here is alfo a two-fold Pardon,
I as well as a two- fold Juft ifica-
tion : One in Law, the other in Sen-
tence of Judgment. So ABs 3. i&
Repent > that your fins may be blotted
out , When the time of refreflnng
comes, &c. But pardon of fin is
ufually mentioned in refpeft to this
life prefent, as being beftowed here ;
becaufe a man may more fitly be faid
to be fully quit from the Obligation
to punifoment, commonly called the
guilt in this life, then from the Accu-
fation of that guilt which will be
managed againtt him by Satan here-
after, or- from the Condemnation,
which he muft thenmoft efpccially
be delivered from.
The difference betwixt this Jufti-
fication and the former,may eafily be
difcerned by the Definition without
any further Explication.
Thefis
i^o The Nature of the
VVi
Thcfis 40,
*rb ;
Hen Scripture jpeaketh of
Jufiification by Faith, it is
to be underfiood primarily and di-
retlly ofJuBificaticn in Law title,
and at the bar of Cjods publique
Judgment ; and butfecondarily and
consequentially of fufttfcation at
the bar of Cjods fecret judgment, or
at the bar of Confcknce, or of the
World.
-
Explication.
1 . ^T^Hac Juftification by Faith is
JL inforodei, and not in fore
cwfcientU primarily ; fee Dr Dorp-
name's Appendix to Corenant of
Grace againft Mr Pemble. Confci-
ence is but an inferior, petty, imprd-
per Judg : The work muft be cranf-
acted chiefly at a higher Tribunal.
View all the Scriptures that mention
Jufti-
€wena*ts.ope*id. 191
Juftification by Faith, and you fliali
findc by the Text and Context that
they relate to the bar of God, but
not one diredly to the bar of Ccn-
fcience.lt is one thing to be juftiried,
and another thingtohaveit niani-
fefted to our Confcienccs that we
arefo.
2. That it is not directly at the
r of the World, all will acknow-
kdg.
3. That it is not directly at the bar
of Gods fecret Judgment ,in his own
breft, may appear thus: 1. That it is
not a bar at which God dealeth with
finnersjfor Juitification or Condem-
nation in any known or vifible way;
No Scripture intimateth it. 2. We
could not then judg of our Juftifica-
tion. a^They are immanent Ads ;
but Juftification is a tranflent Ad:
Therefore Dr Dor* name in the place
before mentioned hath proved a-
gimfclAxPcmble, that Juftification
is not from Eternity. And (as I judg
by his following Trad of Juftifica-
tion) WPemhle himfelf came after-
wards
191 The Nature of the
wards to a founder Judgment in the
nature of J unification. 4. God
dealeth with man in an open way of
Law, and upon Covenant cerms,and
fo will try him at a publique Judg-
ment according to the Tenor of his
Covenants. The fecretsof his breft
are too high for us. By the word
W*llhe judg us: That muft juftifie
or condemn us. Therefore when
you hear talk of the Bar of God,yoa
muft not underftand it of the imma-
nent Acts of Gods Knowledg or
Will,but of his Bar of publique Judg-
ment, and in the fence of the Word.
Some think that Juftification by
Faith is properly and directly none
of all thefe yet, but that it is a pub-
lique Ad: of God in heaven before
his Angels. I think this opinion bet-
j ter then any of the three former 1
which would have it at the Bar of
Godsfecret Judgment, or of Con-
feience>or of the World; and I know
no very ill confequence that follow-
ethit; But that God doth condemn
or juftifie at any fuch Bar, I find
no
Covenants opened. lp£
no Scripture fully to fatisfie or per
fwade me. Thofe places,/?***. 2. 1 3.
Htb.9.14* Luke 12.8,9. & 15.10.
which arealiedged to thatpurpofe,
fcem not to conclude a.iy fuch thing,
as that to be the Bar where Fatch
doth moft properly juftifie : Yet I
acknowledg that in a more remote
fence, we may be faid to be juftified
by Faith at ail the four other Bars,
vi/en Gods Immanent Judgment ,
and before the Angels, and before
Coafcience , and the World : For
God and Angels do judg according
to Truth, and take thoie to be juft,
who are k> in Law and in deed : and
fo do our Confciences , and Men
when they judg rightly ; and when
they do not, we cannot well be faid
to be juftified at their Bar. Therefore
I think they miflake , who would
have Works, rather then Faich, to
juftifie m at the Bar of the World, as
I &aH'Qvewafcerward,whenIcorae
to open the conditions of Juftifica-
tioo.
K lh&
1 9A The- Nature of .the
Thefis 41.
I nTHaV faying of our Divines
\ JL [That f unification is perfecl-
\ edatfirft, ana admits of no degrees^
\ musl be understood thus, That each
' of thofe Alls Which we call fortifi-
cation, are in- their ownkjnd perfeCl
I at once -f and that our Right eoufitefs
is perfect, and admits not of degrees.
But yet as the former A els, called
justification, do not fully, and in all
refpefts , procure our freedom , fo
they may be faid u be imperfect ,
and but degrees toward our full and
perfe it Justification at the Uft judg-
ment.
-
Thefis 42.
THere are many fuch fttrps to-
ward our final and full fuftifi-
cation; As 1. Gods eternahLowe'
and Decree of justifying us.^Chrifts
undertaking for Satisfying and jufti-
Covenants opened. 195 j
_ , 1
fying. 3» Hti atlual fatisfyingb'\
faying the price. 4. Hi s own fujhfi -
cation y as the publique Perfon^at his
Reftbrreclion. 5. That change Which
is made in our Relation upon $ur
Regeneration, or receiving the vital
feed of Grace, where, among others ;
that is contained, which is called the
habit of Faith ; this infants are ca-
pable of 6* The change of our Rela-
tion upon our actual Faith. 7. The
pacifying our own hearts by the evi-
dence of Fait h % anda(jurance there-
upon, andwitnefsofConfcience 9 and
Teftimony, and Seal of the Spirit*
8. The Angels judging us righteous,
and rejojcing therein, p. Our fxfti-
fication before Men. 10. And our
final luftifcyLtimat the great Judg-
ment. '
But it is only the fixth and tenth
of the fe which is diretlly and proper-
ly the lufiijication by Faith^ as is be-
fore expr eft.
K 1 Thefis
j 1 96 The Nature of the
Thcfis
43
THe fufiification which we have J
in Chrtfis own J u ft t fie at ion is \
but conditional as to the particular
offenders j andnone can lay claim to j
ityt ill he have performed the condi-
tions ; nor {hall any be perfenally !
juflified till then: Even the eletl \
remain p erj on ally nn)u ft and nnjn- j
ftified, for all their conditional ftt r
slification in Chrift, till they do be-
ieeve.
T His needs not Explication, and
for Confirmation there is e-
noughfaid under the 15, x8, ip,ao,
Pofitions before.
Thcfis 44.
M En that are but thus conditi-
onally pardoned andjujlified,
may be unpardoned and Hnjuftified
again
Covenants opened. i$j
again for their non-ptrfornianee of
the conditions, and all the debt fo for-
given be required at their hands •
and all tins without any change in
(jod,orinhis Laws. SeeBiWofthe
Covenant, fag. 240.
■
THfs is all piain; only for fo much
of it as feems to intimate an
univerfal conditional Juftification ,
and consequently univerfal Redemp-
tion, I mtrcat the Reader to fufpend
j his Judgment , till I come to the
point of Univerfal Redemption,
where I (hall fully and purpofely ex-
plain my meaning.
And for that which intimates in
the following PoGtion, the falling a-
way of the justified, undcrftand,that
I fpeak only upon fuppofition, and
of a poflibiiity in- the thing, and of
the Tenor of the Gofpel: But in re-
gard of Gods Will of Purpofe,which
determined! eventually , whether
they (hall fall quite away or not ,
I do beleeye, that the juftified by
K 3 Fakh
I ?8 . The Nature of the
Faith never do, or fhali fall a-
way.
Thefis 45,
YEajn cafe the juflifitd by Faith
Jhould ceafe beleeving , the
Scripture Would pronounce them
unjufi again, and yet without any
change in God, or Scripture y but on-
ly in tbtmf elves* Bec&nfe their fu~
ftification dpth- continue conditional
as long as they live her e\ the Scrip*
ture doth juftifie no man by name,
but all beleevers as fuch $» therefore
if they Jhould ceafe to be beleevers 9
they would ceafe to bejuftified.
1
Thefis 46.
Vfiifi 'cation imply eth Aecufation >
either Virtual or Attual.
Ex-
Coven ants . opened. 1 99
Explication,
AS there i$ ajuftifjcation in Law
or in Sentence, fo is there the
AccufationoftheLaWj, as it (lands
in force, which may be called a vir-
tual Accnfation, in reference to that
at Judgment,, wftcj} wiH-be A&ual
from Satans .'pteaiiing ti)e violated
Law againft us, Mr Bradjbfw doth
fully (hew you the reafon of thi$ Po-
fitipn.
•
•
Thefis 47.
I""* He sew Covenant accufethno
J_ w/w, as deferring its penalty y
but eniythofe that perform not its
conditiwt ; that />, the finally unbe-
lieving and impenitent rebels a-
gainft Chrifi , and their rightful
Lord* .
K 4 Ex~
aoo The Nature of the
Explication.
THat the Gofpd doth not con-
condemn men,or threaten them
with damnaaion for any fins but un-
belief, I dare not fpeak or think. But
chat the Gofptl threateneth no man
with damnation but unbeieevers, is
out of aflcjueftion: And confequem-
ly the proper fin threatened in the
new Covenant as fuch, is unbelief;
the reft are but left and fetled on the
(inner by this.
Thefis 48.
WHtre the Gofpd' Covenant
doth thut ac cafe, or where
any one is truly thus charged^ there
& no Jufiificationfor that perfat.
Ex.
Faith opened. 20$ }
: _i
Explicatbrii
I Mean/ not where anyman iaae-
cufcd of a temporary negled, or
delay of performing thefe conditions:
For the Gofpel threatened not death
to fuchj if at laft they do perform
them-: But where there is a final non-
performance which is the proper vi- 1
oiation, there is no hope ofj uitifica-
tion. See for this the 32^33,34,35
Pofitions .
■Thefii&49."
ITheingthe Laws Accnfativnand
Condemnation only ,& not the (]o-
fpels y which we are ittflifted againfi ;
therefore the Right eoufnefs which
mnsl be pleaded for our luslif cation
direUly mns~l be a legal Righteouf-
nefs y Which is only Ckrifts*Satisfa-
ttion*
_ K 5 Thefis
so* Thi Nature of
Thcfis 50.
OVr Faith therefore cannot be
the leaf fart- of that Righte-
oufttefs fo to Ire f leaded, it being not
the Right eoufnefs of that Covenant
iff hie h doth accufe us ;fa that though
vre are jufiified by Faith y yet is it
\ not any of the Righteoufnefs to be
\ pleaded againft the accnfer%
Thcfis 51.
YBt if Satan , or any other 9
Should faljly accufe us of not
performing the conditions of the new
Covenant y and fo having no part in
Chriftf Satis.fatlion t here we tnuft
be jufiified only by our Faith> or per- 1
fonul (Jofpel- Righteoufnefs, and not
by any thing that Chrifi hath done .
orjufftred : For in all falfe accufe
tions we mufl defend our imecency,
*and plead Jiot guilty^
Fx-
Faith ofcned* 203
l ExpHcdtion.
BUt becaufe there i$ no danger tc
usfrotnfalfeaccu(ation before
the all-knowing Gody. therefore
Scripture fakh nothing of any fuch
Juftification , Yet at the bar of men
it is frequently ufeml, where falfe ac-
cusations may be heard j and there-
fore David, Ioh> efrvdo plead their
Innocency again ft their accufers. Al-
fo at the bar of our own erroneous
Gonfcienccs this kind of Juftification
is frequently ufeful; for xhere Satan
hath more hope that his falfe accufa-
tions may take place, then at the Bar
of God ; Wherefore he more ufuaily
accufethChriftians-to themfelves of
being gracelefs, and unbeleevers,and
1 impenitent, and of having no part in
Chrift, then of breaking the Law by
their fins; And in fuch cafes, when
the accufation is falfe, we have no
way to anfwer it, but by pleading
not guilty, and calling back the accu-
fation
■204 The Nature of
fation as a lying (lander, and produ-
cing our. Faith and Gofpel- Obedi-
ence, or what ever grace we are ac-
cufed to want : And fo it is that
our own graces and duties maybe
properly our comfort : It will be but
a fencelefs flaift in fuch an accufation
to (hew Chrifts Legal Righteonfnefs
inftead of > our own Evangelical
Righteoufnefs. To tell Satan, that
Ghrifthath fulfilled the Law for us,
when he is accufing us of not fulfil-
ling the Gofpel; filly women are
madebeleeve by AntinomianTeach-
| crsy that this is a folid way of com-
forting : « But Satan is a better Logi-
: tian then to take quid pro quojind to
be baffled with fuch arguing. And
asfilly, and more falfe a flnift it "wilt
be, to tell him, that Chrift hath be-
keved , repented and. fulfilled the
Gofpel; Conditions for us, as I have
(hewed before. The bed is, . thefe
Teacherscdo but fpoyl the comforts'
of beleevcTS^ and not their fafety;
for in the cafe in hand, we fuppofe
the accufation to be falfe ; But yer
by
Faith of wed. io$
by fuch grounds they may very ea-
fily overthrow the May alfo ot un-
beleevers, while they teach them
how to comfort themfdves without
Faiths or toiook at all out of them-
felves in Chrift, and fo to filence the
accufetion of both Covenants , by
producing only the Righteoufnefe
of one.
Thefis 52.
WE tuuft net plead for our
luslifcation, thatChrifi
bath made us free from the very
fa ft; nor, fecund, from thefinfulnejs
of ike. fail- nor, third, from its.dkfert
tf punifbment • If Chrift.had done
any of thu for #/, he mufi verify
Contradictories. But W* mu\t flead,
that the penalty it not due to our
perfons nettyithjtanding thefaU,and
its. finfulmfs and demerit , becaufe
Chrift hash fat H tied for aU.thu*
JEx-
a©6 The Nature of
Explication.
SO Mr Anthony Bnrgefs in his
. book of Juftif. pag.19. affirmeth
as much, though fome take it fat hai^
nous dodrine. i.That the fad (hould
be done, and not done, is a con tra-
dition. 2. So is it, That the fad:
fhould be finful,and not finful. 3 .Or
that it fhould defer ve death, and not
defcrve it: Or that it fhould be a
fin againft that threatening Law, and
yet not deferve the penalty threaten-
ed. Befides, if any of thefc three
could have been taken off, what
need Chrift- have dyed ? But that
which Remiffion and Juftification
freeth us from, is the duenefs of pu-
niflhment to our perfons, notwith-
standing the duenefs of it to the fin;,
becaufe what is due to the fin, is in-
Aided on the perfdn of another al-
ready ,even Chrift. So that you fee in
what fence Chrift taketh away fin 8c
guilt, which you muftobferve, left
mm
Faith ofetted. 207
you run into the Antinomian conceit,
That God feeth not fin in his juftifi-
cd ones. When we fay therefore that
God looketh on our fins as if they
had never been committed,ihe mean-
ing is, that,in regard to punifhmenr,-
they (hall have no more power to
condemn us, then if they had never
been committed.
The; IS 5};-
THe offending of Go&, and the j
defer t and procuring offunifh-
ment, are not ffyo diflintt effetls of
fin, as fome make them; nor ts the
removal of the curfe and punijb-
men$ y and the obtaining of Gods fa-
vour, two diftiittt parts of our Iufti-
ficMion*-
J>
•
—t
-
ao8 The Nature of
Sxplicatiom
T His is plain, becaufe Gods dif-
pleafure againft our perfons
(fcrhis drflike of the fin is never ta-
ken off) is a chief part of our punish-
ment, and therefore not to be diftin-
gui&ed from it, but as. the Species
from its Cjenw* And fo when all the
punifhment is removed, then Cods
difpleafure, or the lofs of his favour,
muft jieeds- be removed ; Therefore
that J unification in this differs from
Remiffion of fin, I cannot yet think,
(as that godly and learned Servant ©f
Chriftj whom I honor and reverence,
Mr Bnrgefs of Ittftificar* pag.25?.
doth,) That Juftification,bc(jcie$'the
pardon of fin, doth connote a Itate
that the fubje& is put into, viz.. a
ftate of favour jbeing reconciled with
God. Becaufe even Remiffion it felf
doth connote that ftate of favour;
For if the lofs of Gods favour be
part of che puni&menr, and all the
punifli-
Faith oftned. 109 \
punifhmcnt be remitted , then the
favour which we loft muft needs be
thereby reftored. Indeed there is
a two* fold Favour of God, 1 . That
which we loft in the fell ; 2. More
{uper-adde* by Chrift, befides the I
former reftored : Of thefe m the
following Pofition.
Thtfis" 53.
REmijfo»,l»fifc«tio» and Re-
conctttation do but report the
offender into the fame flute of free-
demand favour that he fell from - r
But Adoption and Marriage-Vnim
with Chrift do 1 advance, bin* far
higher.
Explication.
THe three for merare all concent
rant confequentsof one andthev
'fame Ad of God by his GofpehThe
free-
2TO ThfiNatnreof
freedom from obligation topunifh-
ment is called Reraifsion : the free-
dom from Accufation and Condem-
nation is called Juftificatiort » and
the freedom from enmity and dif-
; pleafure is called Reconciliation ,
; which arc all at once, and doallde-
| note but our Reftauration to our
former ftate. Adoption and Marri-
age-Union do add the reft.
Some may blame me for putting
Union among the relative Graces,
and not rather among thofe that
make a real phy fical change upon us,
as. Sanftificatioa and Glorification.
But I do herein /according t© my
judgment, whereof to give the full
reafons here would be too large a
digreffion. I know that Cafpar
Strefe, and divers others, do place it
in ah unconceiveable, unexprefTable
medium between thefe two, which
yet mud be called a Real Union ,
more then a Relative, though not
Phyfical : I will not now ftand on
this. I acknowledg a Real Founda-
tion of a Relative Union, and a Re-
al
Faith opened. 21 1
al Communion following thereup-
on: But am very fearful of coming
fo near, as to make Chrift and finners-
one real Perfon, (as the late elevated
Sea among us do,)left blafphemout-
ly I ffiould deifie man, and debate
Chrift to be actually a finner. Ana
if we are not one real Perfon with
Chrift, then one what? Itfufficeth
me to know as abovelaid, and that
we arc one. with Chrift in asiftrifta
bond of relation as the wife with the
husband, and far drifter; and that
we are his body myftical, but not
natural. That we (hall be one with
him, as he is one with the Father, is
true : But that [af\ doth not extend
thcfimilitudetoall refpeas, but to
a truth in foroe.
Thcfis 55,
BEforc it be committed it is n§
fw y and Where there is nofinjhe
penalty is not due; and where it is
not due, it cannot properly be for-
given;
2T2 ThcNatnreof
giveny therefore fin is not forgiven
before it be committed^ though the
grounds of certain Remiffion be laid
before.
Explication.
FOr proof of this I refer you to
Maftcr Burgefs of Jufiificatr.
LeB. 28.
Thcfis 5<£j
BY what hath beenfaid r 'it is dp-
parent, That Ittfiification in
Title may be afcribed to feveral
Cattfes. 1. The principal effici-
ent Caufe is God. 2. The Infiru-
mental is the Promife or Grant of
of the neW Covenant. 3. The Pro-
catarclickjCattfe, (fofar as God may
be J aid to be moved by any thing out
ofhimfelf, /peaking after the man-
ner of men, ) is four-fold* I. *And
chiefly
Faith opened. 213
chiefly the Satisfaction of Chrifi.
2. The Intercefiion of Chrifi, and
[application of tht finner. 3. The
neceffity of the fwner. 4. The op-
portunity and advantage for the glo~
rifying his lufiice ani Mercy. The
firft of thtfe is the Meritorious
Caufe ; the fecond the moral per-
/wading Caufe ; the third is the Ob-
jeftive, and the fourth is the Occafi-
on. 2. Material Caufe properly it
hath none : If you will improperly
call Chrifls SAtisfailion the remote
matter, I contend not. 3 T 'he formal
Caufe is. the acquitting of the /inner
from Accufation and Condemnati-
on of the Law, or the di/abling the
Law to accufe or condemn him.
4r The final foufe is -the Glory of
God, and of the Mediator, and the
deliverance of the finner* 5* The
CauGifine quanon, is both Chrifi s
Satisfaction , and the Faith of the
justified.
Ex-
■
—
214 TheN*t*rc*f
Explication*
Hike* will be expe&ed, that I
anfwer to thefe C^ueftions.
i. Why I call the Gofpel the Inirru-
mencal'Cauie? iAYwIcallChrifts
Satisfaction the meritorious Caaie, I
and the Caufafi*cq*A no* < 9. Why
I make not Chritts Righteoufoefe
the material Canfe? -. V.ylmake
not the Imputation of it the formal
Can I make not Faith
the InfmimentalCaiife? 6.
I make it only the C**f* ! lKe *!**
To the firft QpeiHon : AsaLeatc
or Deed of Gift is properly a mans
Infrrnmrnt , in conrt)ing the
thing leafed or given ; and as the
Kings Pardon under his Hand and
Seal is h* proper Instrument of par-
doning and jultify ing the Kialeficr-
or, fo s the new Covenant Gods
Iriftrument in this cafe,or,as it were,
hisMcu:h,by which he ?:cr.:^c;zn
Faith opened* 21$
a'beleever juftified.
Tothefecond.Qujeftion: Chrifls
Satisfa&ion liath feveral ways/pf
caufing our Juftifieation. 1. Tliat it
is the Meritorious Caufe, I know
few but Socinians that will deny,
2. That it is befldes properly a CaujA
[inequation, cantiot.be denyed by
any that confider, that it removeth
thofe great Impediments that hin-
dered our Justification. And what if
a manftiould fay,that becaufe impul-
(ive and procatarclical Caufes have
properly no place with God, that
therefore the greateft pare of the
work ©f Chrifts Satisfaction is to be
the CAtifa fine qua non principalis f
But becaufe my afsigning no more to
Chrifts Satisfaction but" merit, and
this improper caufality, doth feem to
fome to be very injurious thereto ;
I defirethem fo long to lay by their
prejudice and pafcion while they
corifictet of this one thing, That we
are not in this ( bufinefs conGderiflg
which caufe hath the preeminence,
in regard of phyfical production, but
which
2 1 6 The Nature of
which in moral tefpect deferveth the
higheft condemnation. Inpoinc of
Morality the 'greateft praifc is fd-
dom doc to the greateft natural
ftrength, or to the ftrongcft natural
cau Cation. InPhyficks the: efficient
hath the greateft part of the glory ;
but in Morals the Meritorious Caufe
hath a (ingular (hare : AsDiogeaes
faid, Outre me kgh Uudas qui dig-.
nnsfum ut accipUm f pi us entm eft
mervijfe qtiam dedljfe benefycium*
The like may be faid of fome Caufes
fine qua non : That they defervc far
greater praifc in moral refped, then
fome that have a proper caufality do.
It is agreed, that rcmovens impedi-
mtntum e\uk talis , is Caufa fine
yak uon : And doth not the greateft
part of a Phyfitians skill lye there ?
That which taketh away the offend-
ing humor, and denfeth out the cor-
ruption, and removeth all hinderan-
ces, fhall have the greateft {hare in
theglory of the cure, of any artificial
caufe. Suppofe a man be condemn-
ed by Law fotTreafon, onepayeth
one
Faith opened. 217
one thoufand pound for bis Pardon,
and thereby procured it under the
broad Sealc; hereby he fufpendeth,
and afterward difableth the Law, as
to the offender ; This man is the ef-
ficient of thofe happy erfed's, from
which the justification of the Tray-
tor will follow : Butastohisjufti-
fication it felf, he is but the Caufa
removens impediment*, taking a-
way the force of the Law, and the
offence of Majefty, and Whatsoever
els did hinder the juftification of the
offendor. And yet I think he defer-
veth more thanks then either the
Laywerthat juftifieth him by Plea,
or the Judge that juftifies him by
Sentence. So here; If you had ra-
ther, you may call it a neceilary An-
tecedent. Or, if any man think fitter
to call thefe Caufes by another name,
I much care not, fo we agree con*
ceming the nature of the thing.
To the third queftion.ChriftsRigh-
teoufnefs cannot be the materiall
:aufe, of an A# which hath no mat-
cer.If any will call Chrifts Righteouf-
m L ndi|
21 8 TheNatmeof
nefs, t&e matter of our Righteoaf-
nefs, though yet they fpeak impro-
perly , yet farre neerer the truth,
thentoiiattifthe Matter of our Ju
ftification. 9 isqoiq
To the fourth Queft, That Impu-
tion is not she Form, is undenyabie,
The Form gives the name s efpecial-
ly to Anions, that have no #»Uf©r ,
Imputation and Juftification dettotc
diftind Ads : And how then can
Imputing b*e the Forme of Juflifying.
Though I mention not Imputation
in the Definition, nor among the
Caufes here, yet it is implyed in the
mention of Satisfaction, which mull
be made ours, or elfe we cannot be
Juftifyedby it. Though therefore,
the Scripture do not fpeak of impu>-
ting Chrifts Righteoufnefle or Satif-
fa&ion to us ; yet if by Imputing,
they mean no more but, QBeftowing
it on us, fo that we (hall have the
Juftice, and other benefits of it, as
truely as if we had fatisfied our
felves,] in this fenfe I acknowledge
Imputation of Chrifts fatisfaftory
Righte -i
\Fatih opened* 219
Rightpqfuefe But I bdeeve that
.(his Imputing, doth in , order of na-
ture, go before Juftifying ; And that
the Righteoufnefs fp Imputed,is the
proper ground whence we are de-
nominated Legally righteous, and
confequenrly why the Law cannot
condemn us. It is a vaine thing to
quarrell about the Logkall names of
the Caufes of Juftihcation, if we
agree in the matter. .
To the fifth Queftion. Perhaps I
(hall be blamed, as Angular from all
men, in denying Faith to the Inftru-
ment of our Juttification : But affe-
ctation of fingularity leades mc not
to it. ,1. If Faith bean Inftrument,
it is the Inftmment of Qod or man :
Motor man : For man.' is not the
principall efficient ; he doth not ju-
ffifidhimfdf. a. Notof God : For
1. It is not God that belie veth;
though itstrue^he is the firft Caufe
of all A&ions. 2. Man is the C tu-
fa fecunda, between God and the
Action : and fo ftill man (hould be
(aid to juftifiehimfelfe. 3* For (as
_ L 2 Aqui-
_
220 The Nature of
Aqmnm)l\\t K0c\onoH\\Q princi-
paU Caufe 'and of, the Ibftrurnent
is one Action : and who dare; fa/,
that Faith % fo Gods Inftromenc?
4. Thelnfttudnentmuft have ihflu*
to the producing of the effecl: of tfii
Principall caufe by a proper Caufalt-
tie. And who dare fay, that Faith
hath fuch an influx into our Juftifi-
cation >
ObyeH, But fome would evade
thus : It is ( fay they J a Paflive In-
ftrument, not an Active.
To which I Anfwer. 1. Even
Paflive Internments are fald to help
the Action of the principall Agent,
(Keckgrm. Logick^ pag. 1 f. 1 . ) He
that faith,Faith doth fo,in my judge-
ment, gives too much to it. 2. It is
paft my capacity to conceive of a
Paflive Morall Inftrument. 3 . How
can the Acl: of Believing ( which
hath no other being, but to bean
Ad) be poflibly a Paflive Inftru-
ment ? Doth this Ad efled by fuf-
fering ? Or cap wife men have a
grotter conceit of this. 4. I be-
..^^-Jieve
Faith o pentch 22 1
mf$ with $chibi<r r . that Acre is no
(Sell- thing at*Il as a; pajTiv.e Inftru-
ment. The f xamples that lome
produce (as Burger/dim his Cultor
1 &q)^iM) belong to Aftive Inftru-
ment. And the Examples than o-
thers bring, (isfackermdns Jurus
InftrHmentum fekricsifienis, menfa
&fcarnr.itm accuh\tiu y terra am-
btiUtimu) are^aluftruments ; ex-
ceptyoa twillcall every Patient or
Orjjed, the Inftrument of the A-
gent ': The InftruDpWyY an-Effici-
cntCaufe. Alitfficiencie is bya&i-
on ; and that which doth not Ac!:,
doth not effect. Indeed, as fome ex-
tend the ufe of the word internment,
ym may ealUlmoft^ny thing an In-
driiment,' which if any way eondu-
clbie to the produ&ion of the Ef-
fe&under the chief Caufe ; Andfo
you' may call Faith an Inftrument.
'guefl. But thoughTaith be not
the Inftrument of Juftification ; may
it not be called the Inftrument of re-
ceiving Chrift who J uftifieth us ?
AnCw* I do not io much ftick at
L 3 this
222 The Nature of
this fpeech as atthe former : yet is
it no proper 6r fit expreflion neither.
For i. The A&of Faith, (which
is it that juftifleth) is our Aftuali re-
ceiving of Chrift, and therefore can-
not be the Inftrumentof Receiving.
To fay, our Receiving is the'Infim-
ment of our Receiving, is a hitfd fay-
ing. 2. And the fe^d or habite of
Faith cannot fitly be called in Infeti-
ment.For, i .The fanftified fcurfty It
fclf cannot be the fouls Inftrnment •
it being the foul it (elf, and nor any
thing really diftincTfrom the f6uT:
( nor really diftinft from each other,
as Scotus, D'Orbellus Scaliger^&c.
Dr. fackson, Mr. Pemble y think:
and Mr. Ball queftions.) 2. The
holineffe of the Faculties is not their
Inftrumentu ' For, 1. It is nothing
but themfeives rectified: and not a
Being fo diftinft as may be called
their Initrument. 2. Who ever cal-
led Habits,or Difpofitions, the fouls
Inftruments ? The aptitude of a
Caufe to produce its effe<5t,cannpt be
called the Inftrment of it : you may
as
Faith opened. 223
as well call a mans Life his Instru-
ment of Acting, or the (harpnerte of
a knife, the knives Instrument ; as to
call our holinefsjor habituall faitb,the
Inftrument or receiving Chrift.
To the (krh and laft QtieiUon. 1 1
Anfw. Faith is plainly, and unde-'
niably the condition of our Jollifica-
tion. The whole Tenour of the Gof-
peli (hews (hat. And a Condition i$\
but a GuHfafine qnk nw\ ; or * int- \
*#*»*, or a neceiTary Antecedent.
Hereby the way take notice, that-
the fame men that blime the. advan-
cing of Faith fo high , as to be our i
true Cofpel Rightioufnefk. Pejit, !
17.20. and to be imputed m a pro- ;
per fence, Poftt.i$. do yet, whdfo'
it comes to the triall,afcribe far more
to Faith, tlien thofe they blame -.ma-
king itGods Inftrument in juftifying, j
1. And fo to have part of the ho-'
nour of Gods own AcT ; 2. And ,
that from a realon intrinfecall to
faith it fclf j 3. And from a Reafon
that well make other Graces to be.
Inftrumems as well as Faith. For
L 4 Love
224 The Nature of
Love doth truly receive Chrift alfo.
4. And worft of all, from a Reafon
that will make man to be the Caufa
proxinta of his own Jufttficatiqn.
For man is the Cdufa proximo, of
believing and receiving Chrift \ and
therefore not God but man is faid tb
beleeve. And yet thefe very men do
fend a Hue and Crie after the Th
crtdere y for robbing Chrift of th*
glory of Juftification, when we
make it but a poorc improper Cm-
fa, fine qua mn. ( And yet I fay as
before, that in Morality, yea, and
in Naturality, fame Cauf a fine qua
In9n y do deferve much of the honour^
but that Faitlv doth not fo, I have
fliewedinthe 23. Pofition.J Some
think that Faith may be fome fmall
bw Impulfive Caufe ; but I will
not give it fo much : though if it be
made a Procatarc'tick Objective
Qufe, I (hall not contend.
Thefis
Faith opened* 225
Thefis 57.
fTis the tA& of Faith Vehich ju-
ftifieth men at age, and not tbe>
habit : jet not as it u a good work^, \
or as it hath in it / elf any excellency
in it above other Graces : But
I. *}» the ne ere ft fence idirettly and
properly as it is, [The fulfilling of
the Condition of the New Cove-
nant :"} 2. In the remote and more
improper fence > as it is [The recei-
ving of Cbrift and his Jatisfaffory
Righteoufneffe^
Explication*
1. TTHat the habit of Faith doth
_L not directly and properly
/uftifie, appeares from the tenour of
the Covenantuvhich is not £He that
is difpofed to beleeve (hall befavedj
Bat £ he that belie veth. ]
2. That Faith doth, not properly
L 5 juftifie
226 The Nature of
juftifie through any excellency that
it hath above other Graces, or any
more ufefull property, may appeare
thus: i. 1 hen the praife would be
due to Faith. 2. Then Love would
contend for a (hare, if not a prio-
rity. 3. Then Faith would jufti-
fie, though it had not been made
the Condition of the Covenant.
Let thofe therefore take heed, that
make Faith to juftifie, meerdy be-
caufe it apprehendcth Chrift ; which
is its naturall, cfTential propercy.
3. That it is Faith in a proper
fence that it is faid to juftifie, and
not Chrifts Righteoufnefle onely
which it receiveth,may appeare thus.
1 . From the necefsity of a two-fold
righteoufnefs which I have before
proved, in reference to the two-fold
Covenant. 2. From the plaineand
conftant Ph afe of Scripture, which
faith, He that beleeveth fhall be ;ur
ftified: and that we are juftified by.
faith: and that faith is imputed for
. r igh te-
faith of end. 327
righteoufoejSV. It had been as eafie
ft>r the Holy Choft co have faid,that
Chrift onely is imputed, or his righ-
teoufne0e ondy, or Chrilt onely ju-
fftjfierh, &c. it he had Co meant. He
15 the moil excufable in an error, that I
is lead into it by the conftant, ex- J
preffe phrafe of Scripture. 3. From
the nature of the thing : For the
i^fecl is afcribed to the feverall
~C*ufes ( though not alike ; and in
feme fort to the Conditions. Efpe-
cialiy, me-thinks they that would
have Faith to be the Inftrumenc of.
Justification, fhould not deny that
we are properly juftified by Faith as
by an Inflrument : For it is as pro-
per a fpeech to fay [our hands or
our. teeth feed us,] as to fay, Qour
meet feedeth us.]
nohc} •■■:*. '- "
4. That Faith doth molt direct-
ly and properly juftifie £ as its
the fulfilling el the Condition of
the New Covenant ] appea- 1
reth thus. 1. The New Covenant *
ondy doth put the (lamp of Gods
Autho-
22.8 TkuNtUtreof
Authority upon it % in making k the
Condition. A two-told ftamp is
necedary to make i recurrent medi-
sm cf our Jufti£cark>n. i . Cob>
mar.d. 2, Promife. Jkcaufe Qod
hathjiei the r commanded any o&er
meanes, 3. Nor promrfed Juinfica-
tion to any other, therefore it is,that
this is the orely condition; an,
ooiy<ruK Juilmeth.When I read this
to be the tcnour of the New Cove*
cant [Whofoever belie veth GiaJlbe
Juftirled : ] doth it not tell me d&h>
ly why Faith Juftmeth ? eveo be-
came it pleakd the Lawgiver and
Covenant-maker co put Fa :h into
the Covenant, as its condition. 2.
.ve elfe to fbew at Gods
ba:r for our Juilification, bu:
N.w Covenant ? The Authority
and Legality of it muftbeare us out.
It i^ upon point of Law that we are
condemned ; and it muft be by Law, I
that we muft be J ufttfied. There-,
fere we were condemned, becauk
the Law which we break did threa-
ten death to our fm : If ftf
Faith oftneA. 219
committed the fame A&, and not
unckra- Law that had threatned it
with death, we might not haye dy-
ed. So therefore are we Juftified,
becaufethe New law doth promife
Justification to our faith. H we had
performed the fame Ac! under the
firft Covenant, it would not have
Juftified. As the formall Reafon,
why fin condemneth is, becaufe the
Law hath concluded it in its threat-
ning : fo the formall Reafon why
Faith juftifieth, is, becaufethe New
Law or Covenant, hath concluded it
10 its Promife. And as where there :
is no LaW> there is no Tranfgrefiion
nor Condemnation : becaufe fin is
formally a tranfgrefsion ot the Law,
and Condemnation is but the execu-
tion of its Threatning : fo where
there is no fulfilling the new Law,
there is no Righteoufncflfe nor Justi-
fication : becaufe RighteoufnefTe is
formally a conformity to the Law of
RighteoufnefTe, and Justification is
but the performing of part of its
Promife.
5. That
I" —
230 Thi$txturb*f\
.grn
5. That Faith's receiving Chrill
and his righteoufneflfe, is the remote
orfecondary, and not theformail
Reafon, why it doth Juitifie, appea-
reth thviS. 1 . I would ask any dif-
-{enter this Qucftion. Suppofe that
ChriiY had done all that he did for
ftnners, and they had btlieved in him
thereupon, without any Covenant
promifing Jufti flea t ion to this faith :
Wouid this faith have juftified
them ? By what Law r» Or whence
will they plead their Juftiflcation at
the barr of God ? Well : but fup-
pofe that Chrift having done what
he did for us, that he fhould in fram-
ing the New Covenant have put in
any other Condition ; and fatd |
£whofoever loveth God iTiall by
by vertue of my fatisia&ion be Ju- 1
ftifled.] Would not this love have*
Juftified ? No doubt of it. I conclude'
then thus : The receiving of Chrift,
is as the filver of this coine : the Go-
fpel-promife is as the Kings ftamp
which maketh it currant for juftif)—
ing.
Faith opened. 231
ing. If God had feen meet to have
ftamped any thing elfe , it would
have patted currently. Yet take this.
Ffrkh is, even to our own apprehen-
tion,the moft apt & fuitable conditr-
on that God could hive chofen:
(for as far as we can reach to know;)
There cannot be a more Rationall
and apt condition of delivering a re*
deemed Malefactor from Torment,
then that he thankfully accept the
pardon, and favour of redemption,
and hereafter take his Redeemer for
his Lord.
So that if you aske me [what is
the formail Reafon, why Faith Jufti-
fieth ? ]
I Anfwer. Becaufe Chrift hath
made it the : condition of the New
Covenant, and promifed Juftificati-
on upon ehat Condition.
Bat/2.l£ you aske me further, Why
did Chrift chufe this rather then any
thing elfe for the Condition >
I Anfwer. 1. To aske a Reafon
of Chrifts choice and commands is
• not alway wife or iafe. 2. But here
the
a ji The Nature of
the rcafon is fo apparent, that a pa-
fleriore, we may lafely adventure to
fay : That this is the moft felf-deny-
ing, and drift advancing work:
Nothing could be more proportio-
nable to our poverty, who have no-
thing to buy with, then thus freely
to receive : Nothing could be more
reafonable, then to acknowledge
him who hath redeemed us, and to !
take him for our Redeemer and
Lord : many more fuch Reafons
might be given. In a word, then
Faith Juitificth primarily and pro-
perly, as it is the Condition of the
New Covenant , ( that is the for-
mallreafon.) And fecondarily, re-
motely, as it is the receiving of Chrift
and his righteoufnefle : (that is the
aptitude of it to this ufe to which it
hath pleafed God to deftinate it.)
Ifland the more on this, becaufe
it is the foundation of that which
followeth.
Faith opened* 233
Thefis 58.
THegronnAof this is ; becaufe
Chrifts Bsghteoufne$e doth net
Jufiifie usfr^erty and formerly Je-
caufe we Beleeve or receive it ; but
beewfcitis ours in Law, by Divine
Donatio*, or Imputation.
Hfc is plain in it felf, and in that
which is faid before.
,
Thefis 59.
IVfiificatpon is not a moment am-
ohs 40 9 -begunand ended imme~.
diately upon our Believing : tut 4
continued A&\ which though it be
in its kind comple ate from thefirtt,
yn is it fiill in doing, till the finally
fufiification at the Judgment
day.
Ex-
, : .
134 TbtNatttre.of
Explication*
T
T His is evident From the nntare
of the Ad : it being as I fhe w-
ed before, an Ad of God by his
Gofpel : Now I. God ftill con-
tinueth that Gofpel- Covenant in
force. 2. That Covenant ftiU con-
tinueth J uftifying Believers. 3. God
himfelf doth confimie toefteeTft them
accordingly, and to Will their Abfo-
liKKHV- 1 . This flieweth you there-
fore with what limitation to receive
the Atferfion of our Divines , that
RemifSon and Justification are, fi-
mnl& feme I, performed, 2. And
that the Juftirled and pardoned may
pray for the continuance of their par-
don and Juftihcation. 3. That
Chrifts fatifadion and our Faith are
of continual afe,and not to be laid by,
when we are once Juftified, as if the
work were done. See Dr. A>»v-
*amc of ffislific. of this point.
Thcfis
Faith opened. 225
Thfcfis 60.
TPHip bare Att of bclecving is
I not the onely Condition of the
New Covenant \ but ft tier all other
duties ' aifo are farts of -that Condi*
ribn. ■
Explication.
■
rDefirenomoreofthofe that de-
ny this, but that Scripture may be
Judge t and that they will put by no
one Text to that end produced, till
they can give fome : otWer commodi-
ous, and not forced Interpretation.
1. Then that pardon of fin and
falvation are pfdmifed upon condi-
tion of Repenting, as weH as Be-
leeving,' is undenyably arterted from
thefe Scriptures. Prov. 1. 23. &
28. 13. Man i. 15. C7-6; 12. L#kj
13 .3, 5. AB.2^%. & 3. 19. &
8.23.^17.30. or 26". 20. (^5.31
%l6 The Nature of
& it. 1 8. Luk± 24, 47. H<?£. 6. 1.
; 2 /Vf. 3. p. .E*,^ 18. 27, 28. &
133.12. Hofe. 14.2. foci 2. 14, 15.
Zk#/-.4.3o. e£* 30.1c.
2, That praying for Pardcp* a|d
forgiving others, are Conditions |)f
Pardon, is plain, 1 King. 8. 30, 39.
Aint.6.1 2,14,1 5. (^ 18.35. v^ar
11. 25, 2d. Luke 6. 3 7. d*n.4.
lfob.i& fam.5A5.fe. 14.13,14
1^.5.15^^.8*22.
3 .ThatLove 3 & finccre Obedience,
and Works of Love, are alfopartrof
the Condition, appeareth in thefe
Scriptures , Luk* 7. 47* ( though I
know in Pinks Interpretation of
thatj Aiifaft 44. Lukf 6.27. 35,
Ioh. 15. 12. 17. 1 Cor. 2. 9,/tow. 8.
2%.Ephef<6.2^. I Cor* 16. 22* lam.
I* -.|2» & 2. 5; Iob.iq. 21. Tm-'*
8.17. ,2 1 . M. 1 6. 27^ -Mtf . 1 0.37.
Z/^ 13.24. P kit. 2.i2.Rom.2. j.io.
I Corinth, 9. 24. 2 77?#. 2. 5. 12.
I 77w. 6. 18.19. ikt/.22.-l4.X*ib
11.28. yT/<«*. 25.41,42. Jam. 2.
21,22,23,24,25.
thef.
Ffibfrofened. 237
Thtfis 6u
rHerefore though the nonper-
formance of anj one ofthefe be
threatned^ith 'Certain death ; jet
there muft be a Concurrence of
them alt'; to make *tp the Conditi-
ons which have the fromife of
life*
Explication.
THerefore we ofcner read, death
threatned to thofe that Repent
not , then Life promifed to them
that Repent : And when you do read
of r life promifed to any one of thefe,
you muft underftand it cateris pari-
bvu^ or in fenfu compofito, as it
flands conjunct with the reft,and not
as it is divided. Though I think that
in regard of their exiftence, they
never are divided ( for where
God
a *S ThtMdtnre of
God givethone, hegivethallj yet
in cafe they were {eparatcd, the Go-
fpel would not (b own them as -its
intire Conditions.
,
Thefts 6i.
| X/"jE*- Faith may bt ca&ed the
1 finely C audit ion of the new Go-
. venant ; I . Becaufe it is the princ'p-
pal Condition, and the other bat the
lefs principal : And fo as a tffioTe
Country hath oft its name from the
chief City ; fo may the Conditions
of this Covenant from Faith :
i. Becaufe all the reft are, reducible
to it ; either being prejttfpofed y as
Tteceffary Antecedents or means. • or
containedin.it a* its parts, proper*
I ties, or modifications; or elfe im+
plied as its immediate produ3 y or
I necejfary fu Servient means or con*
\ftquents* . k . '
Ex-
faith efmed* 239
■Ot-
Explication.
1
SybferYient Anions are in com-
mon fpeech fikntly implyed in
the principal. If the befieged be
bound by Articles to furrender a
Town to the beftegers at fuch a
time; it need not be exprcffed in
the Articles, that they (hall with-
draw their Guards , and ceafe re-
fiftance,aDd open the gates,and yeeld
up this houfe, or that ftreet, &c. All
this i&miplyed clearly in the Article
of furrender.
If a redeemed gaily -flave be freed,
upon . condition that he take him for
his Redeemer and Mafter that did
deliver him; it need not be ex-
preffed, that he &all leave the gal-
lies, and his company, and employ-
ment there, and go with him that
bought him, and do what he bids
him do : All this is plainly implyed
in the forefaid words, of his Condi-
tions.
So
*4° The Nature of
So here, the great condition of
Beleeving doth include or imply all
the reft.
I confefs it is a work of fome
worth and difficulty, to (hew how
each other part of the Condition is
reducible to Beleeving ; and in what
refpeft they ftand towards it. I dare
not determine too peremptorily
here , but I think they ftand thus,
i. Hearing the Word, confideration,
conviction, godly forrow, repent-
ance from dead works, are implyed
as neceffary means and antecedents.
2. Knovviedg of Chrift and Aflent
to the Truth of the Gofpel, are at
laft integral parts of flat neceflity, if
not eflfential parts of Faith. 3. Sub-
jection, Acceptance, Confent, cor-
dial covenanting, felf- resigning, are
the very proper effential , formal
AcT:s of Faith.
4. Efteeming Chrift abovff all, in
Judgment, preferring him before all
in the Will, loving him above all; I
fay this preferring of Chrift above all
in Judgment, Will, and Affection, is
i
Faith opened, 241
fin my Judgment ) the very Diffe-
rentia fijlci maxinie propria qttt de
e.a ejfentialiter pr/dicatur, & fie
pars ejus ejfeyttialfs; the very eflen-
tial property of true Faith differen-
cing it from all falfe Faith, and fo an
eflential part of it. I know this is
like to feem flrange ; but Iftiall give
my reafons of it anon.
5. Sincerity and per fever a nee arc
the necefTary Modifications of Faith:
and not any thing really diftincT:
from its Being.
6. Affiance and ilncere obedience,
and works of Love,are the neceffary
immediate, infeparable products of
Faith ; as heat and light are of fire ;
or rather as Reafoning is the pro-
duct, of Reafon: or yet rather as
actions moil properly conjugall, are
the effects $f Conjugall contract.
And as Faith is in ibme fort more
excellent tben- Affiance and Obedi-
ence, as the caufeis better then the
effed ; fo in fo.mc fort they maybe
more excellent then Faith ; as the
effect may be preferred before its
M Caufe :
2^1 The Nature of
Caufe ; the Ad: before the habit ; as
being that which is the end of the
habit, for whofe fake it is ; and to
which it tendeth as to its perfe-
ction.
7. The praying for forgiveneffe,
the forgiving of others, the pleading
of Chrifts fatisfaclion , are both
parts of this obedience, and necefla-
ry confequents of Faith, and Acls
fubfervient to it for the attaining of
its Ends.
8. The denying and humbling of
theflefli, theferious, painfull, con-
ftant ufe of Gods Ordinances, Hea-
ring, Praying, Meditating, &c. are
both parts of the forefaid obedience,
and alio the neceffary meanes of con-
tinuing and exerctfing our Faith.
9. Strength of Grace; Aflfurance
of Pardon and Salvation. Perfvvafi-
of Gods favour ; filled peace of
Confcience ; Joy in this Afllirance
and Peace ; the underftanding or
| Truths not fundamental!, or neceffa-
ry in practice ; All thefe are no pro-
perties of the Condition of the Co-
venant ;
Faith opened, 243
venant ; but feparable adjuncts of
Faith ; tending to the Well-being
of it ; but neither tending to, nor ne-
ceffary, proof es cf the Being of it ;
which aBtl l vet fhould have,but may
poftibly Wint.
I (hall give you Tome reafons of
feverall of thefe Aflfctdons, when I >
have firft made way by the Definiti-
on of Faith.
So then , as when you invite a
man to your Houfe, it is not necef-
fary that you bid him come in at
the doore, or bring his head, or his
tegs, or armes, or his clothes with
him; (though thefe are neceffary)
becaufeall thefe are neceffariiy im-
plyed : even fo when we are faid
to be juftiried by Faith onely ; or
when it is promifed, that he that be-
leeveth dial! be faved, all thofe fore-
mentioned duties, are implyed or
included.
M i Thefis
244 The Nature of
Thefis 6^.
AS it is Gods excellent method
in giving the Moral Law,
frfl to require the acknowledgment
of his Joveraign authority, and to
bring men to take him only for their
God, (which is therefore called the
firjr and great Commandment,) and
then to prefer ibe the particular fub-
fequent duties L- fo is it. the excel-
lent method of Chrisl in the Gpfpel,
firft to eftablijh With men his Office
and Authority, and require an ac-
knowledgment of them, and confent
and fubjetlion to them ; and then to
prefcribc to them their particular
duties infubordinaticn.
Thefis 64.
FAith therefore is the fummary
andchiefofthe conditions of the
Cjofpel, and not formally and fir icily
the Whole : But *$ Love is the fuf~
fM»g I
Faith opened. 245
filling of the LaW y fo Faith Is the
fulfilling of the neW Law ; or as ta-
king the Lord for our only God, is
the fitm of the Decalogue, implying
or inferring all the rest, andfo is the
great Commandment • fo taking
Chrisl for our only Redeemer ana
Lord t is the fnmof the conditions of
the new Covenant, includingfmpl]-
ing or inferring all other farts of its
conditions , and fo is the great Cam-
wand of the G off el.
■ ■ "U
Explication.
THe Obfervation in the 6% Pofi-
tion, is commended to you by
Mr white of Dorchefter in his Di-
rections for reading Scripture ? f\307.
The full fubjecrion to the Audio*
rity commanding, doth imply and
infer fubje&ion to the particular
Commands: therefore God doth
ftill make this the fum of the condi-
tions of the Law, that theytake him
M .3 only
1^6 Tbt Natttre of
only for their God,or that they have
no other Gods but him : And when
he contractedi his Covenant into an
Epitome* it runs thus, / will he thj
Gtd, and thou Jbalt be my people.
Exod.io.y. & 23.13. Bent, 7.4. &
8.i£. & 13.2,3,0^. fof % 24. 2,id.
&c. Jtidg. 2.12,17,15?. (£- 10.13.
I JViw.8.8. 2 Kings 5.17. & 17.7.
fer.22.9. & 7.23. §• \\.\*& 30.22.
£*^. 36.28. £>****. 26.16,17,^.
And as Gods promife of taking us
for his people, doth imply his oc-
ftowing upon us all the privfledges
and bleflings of his people, and Co is
the fum of all the conditions of the
Covenant on his part. Even fo our
taking the Lord for our God, and
Chrift for our Redeemer and Lord,
doth imply our fincere obedience to
him ; and is the fumme of the Con-
ditions on our part. And fo as Ido-
latry is that violation of the Law of
Nature,whkh doth eminenter, cpn-
taine all the reft in it ; So is Unbe-
liefe in refpefl: of the Law of Grace.
And as the formall Nature of Idola-
try.
Faith opened. 247
try lyeth in difclayming God, from
being God, or from being our God,
or from being our alone God : E-
ven fo the formail nature of Unbe-
liefe lyeth in difcaiming Chrift, ei-
ther from being a Redeemer and
Lord, or from being Our Redeemer
and Lord, or from being Our onely I
Redeemer and Lord. This being;
well confidered^ill direcT you truly
and punctually , where to find the
very formail being and nature oF
Faith? Notinbeleeving the pardon
* of fin, or the favour of God, or onr j
falvation ; nor in Affiance or recum-
bency, (though that be a rnoft im-
mediate product of it, ) Nor in AC-
forance, ("as Divines were wont to
teach So, yearesagoc.) Nor in O*
bedience, or following of Chrift as a f
guide to Heaven, or as a Gaptaioe,;
or mcerc Patterne and Law-giver-
fas the wretched Socinians teach.)-
But in the three Acts above mentio-
ned.. 1 . Taking Chrift for a Redee-j
mer and Lord ; which is by Aflent.?
2* Taking him for our Redeemer, :
M 4 Saviour,
248 The N*t#r* of
Saviour and Lord ; which is by con-
fers. 3. Taking him for our ondy
Redeemcr,Saviour and Lord; which
is the Morall fincericy of the former:
And the eflential differencing proper-
ty of it : Not whereby Faith is dif-
ferenced from Love or joy, &c. But
whereby that faith in Chrift, which
istheGofpd condition, \s differen-
ced from all other Faith :n Chrift.
So that as Corpus & Anim?., &
Rationale, doe fpeake the whole ef-
fence of man : Even fa this Affent,
Confent, and Preference of Chrift
before all others j do fpeak the whole
Edence of Faith.
For the common opinion, that
juftifying Faith, as juftifying, doth
confift in any one (ingle A&, is a
wretched miftake, as I (hall ftiew
you further anon.
Thef.
Faith opened, %fy?
Thc^s 65.
SCrlptnre doth not take, the wor4
[_Faith~^ as ftritlly as- a Thilo^.
fophtr Veoptld doe^ for any oneftngH
Ad of the foul ; nor jet for va-
rious Acls of one ontty Faculty^
But for a compleat entire Motim
of the whole Softie, to Chrifi its 1
Objecl.
TheGs 66.
NFither is Chrifi, in resell of.
any one part or worl^ of his
Office alone, the Objetl of Juftify-
ing Faith, as fuch : Tint Christ
in his entire office confidered, is this
Object : viz. as he is Redeemer ^Lord
and Saviour*
Ms Ticfol
A$o The Nature of
The/is 67 ',
MVch It fear cany Prcmlfesor
benefits of Chris! y the. proper
Objettofjufiifj/ing Faith, as mmy
JQiviMS do mijtakingly conceive <
■ b 2,
Theils 6%.
' ^[OrisCbrifttftrfoncfxfidered
LX as fuch^orfont /</f fa 9 y.
jell of this Faith : But i^ s fcrjon
; ofChrift as c'oatbed wtth Us Office
[and Authority is this Ofyfa
explication]
rPut all thefc together, as ayming
at one fcope : and I (hall now ex-
plain them diftinftly.
(To the 6?.) Firft, T hat Faith
isnot taken for any one (ingle Aft, I
prove
Faith eftned* 2?1
prove thus. i. If it were but one
fingle Aft (I mean Specifically, not
numerically) then it could not(accor-
ding to the common opinion of 1-hi-
-■hfopkers) be the- Aft of the whole
Soul ; Bur Faith muft be the Acl of
the whole Soule ; or eife part of
the Soulc? would receive Chrift, and
part would not ; and part of it
would entertain him, and part not.
Some think the foul is as the body,j
which hath a hand to receive things-.
in the name, and for the ufe of the !
whole. But it is not fo, Chrift is not 1
onely taken into the hand : But asl
the blood and fpirits, which are re--
ceived into every living part.
(Though I intend not the compari-.
fan fhould reach to the manner of
receiving.) Neither is the foul foi
divHible into parts, as the body is ;
and therefore hath not feverall parts
for feverall offices. 2. The moft
of our accurate ftudious Divines of
late, doe take Faith to be feated in
both faculties, Undemanding and
Will : Butiffo 5 according to the
common I
25* The Nature of
common Philofophie, it cannot be
any one tingle Aft.
Neither Secondly, is it in various
Ads of one fingle faculty : For,
I, It will (in my judgement) never
be proved, that the foul hath facul-
ties which are really diftincl from it
felf, or from each other. Thefe Fa-
culties are but the foul it ft If, able to
doe thus and thus from its naturall
being. Vide Scallger Exercit. I oj.
Sett. 3 . Underftanding and Willing
are its immediate Acts : And per-
haps thofe very Ads, are more di-
versified or diftincl: in tkir objects,
then in themftlves. The fouls appre-
hension of an objecT as true, we call
Underftanding ; in regard of its
MctaphificailTru^Iv it is a (impie
apprehension ; as we receive this
Truth upon the word of another,
it is Ment and Beliefe ; as this Ob-
jecl isconfideredas Good, our mo-
tion toward ir, is called Willing ; if
abftnt, Dtliring, Hoping ; if pre-
fers, Comphcency, Joying \ when
.we Will a thing as Good, any thing
ftrong-
Faith opened* 2^3
ftrongly t and apprehend its Good-
neflfe any thing cleerely, this we call
Love,&c. But whether all thefe be
really diftind kinds of A&s of the
Soal,is verify doubtfull : Much more,
whether they proceed from diftind
Faculties. As I am not of my Lord
Brooki* minde concerning the Uni
ty of all things : So neither would
1 unneceffarily admit of anydivifi-
011 : especially in fo fpirituall and
perfect a piece as the Soul ; know-
ing how much of Perfection lyeth
in Unity ; and remembring the Vy-
tkigorean curfe of the Num
ber Two, becaufe itwas the firft
that durft depart from Unity : &
fruttrtfit per pinra Crc* 2. But if
it were proved that the Souls Facul-
ties are really diftinft ; yet both
thefe Faculties are capable of recei-
ving Chrift ; and Chrifl is an fib-
jecl fuited to both : ani then what
doubt- is it whether Faith be in
both ?
i . For the WilLno man will que-
ftionit, that it is capable cf recei-
ving
2?4 The Nature *f
\ ving Chrift $ and Chrift a (uttabfc
Object for it.
2. And for the Underftandingj
it doth as much incline to Truth, as
| the Witt to Goodne% ; and as true-
ly receive its Object under the no-
tion of True, as the Will dotfi re-
ceive its Object as Good. If you
would fee it proved fully, That Af-
fent is an Eflential! part of /ultrfying
Faith, read Dr. Boixmmedi fu&i-
cation, on that SubjecY: and his Af-
pendix to the Cave Hani v of Grace , \
in Anfvver to Mr. l>tmble : Where j
I though his Argument will not reach
their intended fcope, to prove that
AfTenc is tiieonely proper A&of j'u-
ftirying Faith, yet they do conclude,
that it is a reail part. And he well
conruteth his oppofer, though he do
not well confirm that his own opi-
niortr
3. Confider further, that Chrift
doth not treat of Faith , ** fmfn
Pbjfito fed moraJi & 'Politico, not
as a Naturall Philofopher, but as a
law-#va to his Church, Now in
Poii-
Faith opened. 45 5
Politicks, we doe not take the names
of A&ions in fo narrow and ftrift a
afenfc, as in Tbyfak* and Logicke.
If a Town doe agree to take or re-
ceive fuch a man for their Mayor;'!
or a Kingdom* take or receive fuch
i a one as their King ; The words
[Take, or JUctivc J here doe not
note sny one (ingle Adt of foule
or body alone; but a compound, as
it were, of .Adions ; which yet do
all cake their name from the Princi-
pal!, which is [Confc*t.~],
To the 66* That.Chrift as a Sa-
viour onely, or in refpecY of his
Prieftly Omce onely, is not the Ob-
jecl of justifying Faith ; but that
Faith do;h as really and immediatry
I Receive him as King - y and in fo do-
ing, ] uftifie : this I prove thus. 1
1. ThcGofpel doth not revcale
Chtifts Offices as fcparated.- But as
they are revealed, fo tbey imift be
believed.
2, Neither dothitOflferChrift
g*
2 5^ The Nature of
in his Prieftly Office onely, as ft pa-
rated from his Kingly : though it
may fometime prtfle our Accep-
tance of him in one refpect, and
fometime in another : But as he is
offered, fomuft he be received.
$; Scripture no where tyethju-
ftiflcation to the receipt of him as
out Prieft onely, therefore we muft
not doe fo.
4. How commonly doth Scrip*
ture joyn his Offices together, cal-
ling him ufually, Our Lord and Sa-
viour J ejus C fori ft f
5. If we receive him not as King,
we receive him not as an entire Sa-
viour : For he iaveth us, not onely
by dying for us, but alfo by reducing
us really into communion withGod,
and guiding us by his Laws, and pro-
tecting and perfecting us by his Go-
vernment , and lubduing our ene-
mies.
6. His Kingly Office is a true part
of his entire Office of Mediator-'
(hip : Now the fincerity of Ads in.
Morall refpeds, lyeth in their true
fuitable-
Faith ofcned* 257
fuitablenefs to the nature of their
Ob je&s : As God is not truer/ lo-
ved, except he be loved entirely : fo
neither is Chrift truely received, if
you receive him not entirely. It is
a lame, partial! Faith, and no true
Faith, that taketh Chrift onely in the
potion oPa deliverer from guilt and
punifhment, witfeout any accepting
of him, as our Lord and Governoitr.
Though I beleeve that the hope of
being pardoned and faved is the flrft
thing that moveth men to receive
Chrift, yet do they, being fo moved,
receive him as their Lord alfo, or elfe
they doe not receive him (incerely.
7. The exalting of his Kingly
Office, is as principal! an end of his
dying, and of his becomming Me-
diatour, as is the faving of us, and
the exalting of his Prieftly Office.
See the feccnd TfaL and &W.14.9.
To this end he both dyed, rofe and
revived, that he might be Lord both
of the dead, and the living. And
therefore the receiving of him as
Prieft alone, is not like to be the
Con*
258 The Nature of
Condition of our Juftiftcation. So
that if Chrift put both into the Con-
dition, wemuftnot feparatewhat
he hath joynecL But the main ground
of their Error,wh© think otherwife,
is this : They think Acceptance of
the mercy offered, doth make it ours
immediately in a naturall way, as the
accepting of a thing from men ; And
fo as if he that accepted pardon,
fliould have it, and he that accepted
fanftitie ftiould have it 3 &c But
Chrift (as I have (hewed ) eftabli-
fheth his Offices and Authority, be-
fore ihe beftow his mercies ; and
though Accepting be the proper
condition, yet doth it not confcrre
the title to us, as it is an accepting
primarily, but as it is the Covenants
Condition : If we ftiould take pof-
feflion when we have no tide m
Law, God would quickly challenge
us for our bold ufurpation, and dtaie
with us, as with him that intruded
without the Wedding garment :
There is more adoe then come ify
and fie down, and take what \ve
have
Forth opened* 2$g
have a mind to : God hath put all his
Sons Offices into the Condition, to
be received and fubmitted to : either
all or none, muft be accepted : And
if All be in the Condition, then the
receiving of all muft needs Juftihe
upon the grounds that I have laid
down before*
To the 67. That the promifes or
benefits arc not the immediate
proper objed of Juftifying Faith, is
evident from the grounds already
layd down : As alfo from the con-
ftant language of the Gofpel, which
maketh Faith to lie in receiving, be-
leeving in him, and in his name, &c.
ftill making Chrift himfelf the im-
mediate objed. Therefore if Mr
Cotton fay as the Lord Brool^ repre-
fents him, That Faith can be nothing
but a laying hold of that promife
which God hath made; (in his
Traft.ofTrnth and, Vnh fag. 1 5 2.)
it is a foul error in fo weighty a
point ; as is alfo his other, of Faith
ipftify-
26o The Nature of
joftifying and faving only declara-
tively. Indeed that firft lefs principal
Ad: of Faith, which we all Aflfent,
hath the truth of the Gofptl revda-
la'tion for its neereft and moft imme-
diate object • but ^1 think, by the
leave of thofe who contradict) not
its onely nor chief objed : The
truth of the proposition is but a
means to the apprehending of the
truth of the thing propofed; nor
the truth of the hiftoryj but a giafs
to (Wr us the truth of the Ads
which it relateth. So that > even the
Underftanding it felf doth appre-
hend the perfon and offices of Chrift
in their Metaphifical Verity , by
means of its apprehenfion of the
Logical and Moral verity of the Re-
lation: and though the truth of the
Word be the neereft object of Af~
fern, yet the truth of Chrifts perfon,
nature and offices is the more prin-
cipal; Or if about thefe, it may not
have the name of Affent, yet (hall
it have the fame nature ftill.
SsA
Faith opened. 261
To the 62. I think none will con-
tradict it, and therefore there need
nothing be faid.
Thefis 69.
IVftifjing Faith is -the hearty ac-
cepting of Chrifl for our only
Lori and Saviour*
Explication.
IN this brief definition, you have
nothing but what is effential
to it.
t. The genus I need notmention;
when it is the A<5t of Faith which I
define, you know the genus al*
ready. ' ^
2. The Underftandings apprehen-
fion of Chrift as a true Redeemer
and Saviour, which in feveral re-
fpecls is called Knowledg or Belief,
'■ I » ■!■■■■ — — MM^^— —
_ . -
262 The Nature of
I do imply this, and not exprefs it ;
becaufe though I take it for a real
part of Faith, yet not the moft prin-
cipal and formal part. And as we
ufe to imply Corpus ,and not exprefs
it when we define man to be Ani-
mal rationale ; becaufe the form,
or principal eflential partgiveth the
name : So here ( though I know
Affent is not properly a material
caufej yet being the lefs principal
Ad, it giveth not the denomina-
tion.
3. That drift, as Lord and Savi-
our is the proper objed, I have pro-
ved before. His Prophetical Office
whereby he is the Teacher of his
Church, I imply in both thefe, be-
caufe it may in feveral refpeds be re-
duced to thefc : For he teachcth by
his Laws and Commandments, and
his fpirits teaching and governing are
fcarce diflinguifhable, and he faveth
by teaching. Alfo his Office of Huf-
band,and Head,are in thefc implycd;
Faith ofenedi 26}
theyfigntfying more the future bene-
fits and priviledgcs 'or* a beleever ,
which he (ball receive from Chrift
beleeved in, then the primary offices
which he is to ackoowledg in be-
leeving.
4. The proper formal act of jufti-
fying Faith, which is moft principal-
lyerfential toit or all other ts [accept-
ing : 3 If I traft needs place it in one
oniy,it fhould be this.
My Reafons are, 1. Becaufethe
Scripture maketh unbelief, and not
receiving Chrift, all one, John i.u.
and beleeving and receding Chrlft,
all one, f ohn 1 . 1 2 . So it proclaims
this as the great work of the Gofptl,
toTake,Eat 3 Drink,&c.
2.The Gofpel is the Offer of Chrift
("and his benefits to them that firft
' accept himfelf; ) Therefore Puithmuft
be the accepting of the thing offred.
Both thefe are plain in. Rtv. 21.17.
Whofoever W*7/, let him take of the
trattr of life freely : There is the
free
264 The Nature of
free offer, apon condition of coming
and taking,or accepting.
3. The Will is the commanding
faculty of the foul,therefore its ad is
the principal ad, and that is accept-
ing.
4. Chriftis prefenced to us in the
Gofpel as a Suitor, befeeching us by
hisSpirit and Embaffadors,and woo-
ing us to himfelf , and the enjoying of
him, which this driveth at, is called
our Marriage to him , and we his
Spoufe, aad he our Husband : Now
you know that whichtyeth the knot
of Marriage is Acceptance or Con-
fent.
5. Yea the very nature of a Cove-
nant,requireth this. Confent makcth
it a compleate Covenant. Therefore
I (aid before pag. 219. That Accep-
tance, Confent, He art- Covenan-
ting, and Se/f-rejigning , are the
proper effentiall Acts of this Faith.
For all thefe are the Wills ads to
this their fob jed, which arc of flat
neceflity to the very tying of the
Covenant or Marriage knot. Rm*
Faith opened. %C%
io. 10. With the he art man belee-
veth unto Right eon fnejfe.
.
And- her6 let me minde you of
one ufefuH obfervation more.
The Covenanting on our part, is
, a principall part of the Conditions
or the Covenant. Though this may
feem ftrange, that a Covenanting
and performing Conditions, fliould
be almoft all one. But that is the
free nature of the Grace of the Co-
venant. As if you marry a poore
woman that hath nothing, you will
give her yourfelf, and all yon have,
mcerly upon Condition that (he will
Cpnfent to have you : And that
Confent is all the Condition on her
part, for obtaining prefect poffeffi-
on (I fayj Acceptance, Confent ,
Covenanting , m&Self-refigningi
which are in a manner all one thing:,)
Butbecaufe the end of marriage is
the faithfuH performance of Marri-
age duties, though rneer Confent
were the onely Condition of her firft
__ N pof-
2 64 TkeNtturtof
poffeflion* and the, contiauaflce .
her Confer* is the chi$f Condition
of continuing her pofleffion ; yet
the performance ofthofe Marriage
duties, and not goingin to others, is
part of the Condition alfo of that
continuance ; So it is in the prefent
cafe of Juftificatiorv
5, Letmeherealfo tell you, that
ItakelovetoChrift as our Saviour
and Lord, to be etlentiall to this Ac-
ceptance : and fo fome degree of
Love to be part of Juftifying Fakh,
and not properly a fruit of it, as it
is commonly taken. My reafbns
are,
i» The Wills ferious apprehenfion
of a thing Good, which we xall
an earneft Willing it, and Accepting
k^ is (in my judgement) the fame
thing as Love, in an other name.
Love is nothing but fuch an earned
Willing, choofmgand Accepting it
as it is Good.
It is generally acknowledged, that
the
Faith oftned* i6j
the Affections are but the Motions
or Afts of the Will. And if Love be
anA&of the fame Will, and have
the fame Objeft with Confent, E-
leclion, Acceptance, &c Why
ftioulditnot then be the fame Aft?
Ondy Acceptance confidereth its
Objed as offered ; Ele&ion confi-
dereth it, as propounded with fome
other competitor ; Confent confi-
derethit,as we are perfwaded and
invited to it : But allthefe areex-
trinfecall confiderations : They all
confider their Objed as Good, and
fo dorh Love.
You may object, i. Then De-
fire and Hope may be effentiall to
Faith ?
I Anfw. That Love which they
imply in them is : but defire and
hope, as fuch, do properly confider
thdr object as abfent, which this
Juftifying Faith doth not»
2. Objeft. Scripture oft Diftin-
gHifheth Faith and Love.
Anfw. i. Sometime Faith is ta-
ken for Hiftoricall faith, or Faith of
N 2 Mira-
„-™_ — ___
Z62 The Nature of
Miracles, and thai it may be diftin-
guiflied. z. Sometime true Faith
is taken in the ftri&eft fence, and
(ometime Iarglier, as I fhall fliew
anon. 3. Butefpecially ; fodoldi-
ftinguifti of Love, as it is confidered
by it felf, and as it is an effentiall
part of this Acceptance. Love, re-
fpecleth its ObjccT: meerly as Good,
in itfelf and to the Lover. But Con-
fent and Acceptance have fcverail
other refpefts,-as is exprefied : And
yet there may be Love in all fuch Ac-
ceptance ; though not properly Ac-
ceptance in all Love.
Objett. 3. Then Love Juftirleth
as well as Faith.
I Anfw. When it is thus confi-
dered in Faiths Acceptance, it is not
calledby the name of Love, but io-
feth its name, as a letter River that
felletti into a greater ; therefore it
is not faid that Love Juftifieth ; but
Faith that worketh (even in its ef-
fentiall work of Accepting; by
Love.
Objett. But Love is the greater
Grace,
Faith opened. 169 |
Grace, and (hall out-live Faith, and
Faith ftould rather then be fwal-
lowed up in Love.
Anfw. Love considering its ob«
je&onely as -Geod, fhall continue |
for ever, becaufe the Coodnefs of
its object (ball fo continue : But
Acceptance, Content, &c. have o-
thcr additional! considerations in
their Objects which will vanifli.
But which is the chiefeft Grace in it
felf, is not the queftion, but which
I is the chiefeft in the prefent work..
I Now feeing Confent, Acceptance,;
&c. are the chief as to Juftification, «
that Love which is eflentially if*
them may well lofe its name here:
feeing in the bufineffe of Juftifying
it is considered but as an effentiali .
part of the main duty.
My next Reafon is, becaufe Chrift
doth propound it intheGofpel, as
of the fame neceflkie, with the fame
promifes annexed to it, foh* 1 6* 27.
For the Father himfelfloveth yotf,
becaufe jee have lovedme^ andbG-
teeved r &c< J oh. 14* 21. He that
JV 3 loveth
170 The Ndt*re of
hvethme, fhall be loved of my Fa~
and I mil love him, and foew mj
felftobim. jam.i. 1 2. £2.5. The
Crown and Kingdom is prepared for
them that love him, 1 Cor. 16*22*
If any man love not the Lord Jefm
Chrift, let him be Anathema Ma-
ranatha , Ephef. 6. 24. In a word,
Faith is a comprehenfwe duty, con-
taining divers Adrs , whereof this
feemeth to me to be part : Neither
can I yet conceive, how there can
beacordiall Acceptance of Chrift,
as our only Saviour, and Love not be
an etfentiali part of that Acceptances
But if a finer wit can apprehend the
difference better ; yet (as I faid)
Faith being confidered herein Mo-
ral! and Pbliticke refpe&s, and not
in ksftri&naturaH quiddity, rnay ef-
fentially be an Affe&ienate Accep-
tance, for all that.
If any think fitter to make a wi-
der difference between the nature of
faith and Love to Chrift, I will not
contend^ for the matter is not great:
thai both are neceffary to Juftific*-
Jmtk'tfmti. *7*
tion, is tafcdefcotil&fhtc they are
concurrent M apprehending Chrift :
And that Love it a part of the Con-
dition of the Covenant; is *16> 4Jtv
(feubted^ fcpd thhteforeJwHl haw
feme hand in the bufinefs of Jiiffifi-
cation, aslftiali farther clear.
6. I pucin the word O f #3 in '
the Definition 5 becaufef atis faiibe- > J
fontyjrake *he prefming of t Chrift
before all others, and taffin^ him for*
oerObelyLord and Saviour, to be,
the effcntiali difference of true Faith- !
There is a tWofoidiVenty ror Since- \
my in our duties recpifrte. 1. Ttie 1
verity of their, natorail Being, which 1
is catted their MetaphyficaU Truth.
2. The verity or fincetity of thconas
Duties or-Graces, which is fihrir
Mbrall Sincerity fcThisla&confifteth
inthfcaiiefairingtfshe A& to its
Gbjed. For example, one man-
pretendeth to love his \vife,and do*;
1 nof..:< There is lieirii^'HattiraJlnof
Mbrall Troths 'Atiothft dotiv love
' N 4 he*
272 ThtN*t*reof
her,but not half fo well as other wo-
men : There is the Metaphyficall
Truth, but not the Morall A third
loyeth her as 2 wife above others :
Tfeefe is both Metaphyficall Truth
and Morall.
So it is in oar Love to God : To
Love him as the chief Good, is to
Love him as he is : And he that lo-
veth him "never fo much, and yet
kridth anything: effe, as siachor
mote ; though his Love have a Me-
ta^hyfieaH Truth of Being, yet k
hath no Morall fincerity at all j So
that the Preferring God before all,
or taking him for our Onefy God,
is the very point of Sincerity of
Love. Why^j'uftfoit is about oar
Faith : The taking him unfeignedly
for our onely Lord and Saviour, is
the very point of the. fincerity of our
Faith in Chrift* As Adultery is thd
moft proper violation of the Mar-
riage Covenant, except a<fVualL re-
nouncing and deferring : So the ta-
king of any other e Lord or Saviour
befoesChriftjOr conjunct tfith hirtrj
*J
Faith opened. 273',!
is the mod apparent violation of the
bond of our Covenant., and moft
contradi&ory to the nature and Ef-
fence of J unifying Faith ; except
onely the Actual! recounckig. Chriit,
and the Covenant it felf, by full A-
poftacy; which is an unpardonable
fin, Hebr. 6. 4, 5, 6. & 10, 3<5. Yet
in-fubordination to Chrift, wernay
have other Lords and Saviours, but
not in -competition and co-ordinati-
on.' Some of his> Government he
[ exercifeth by Minifters^- and fome
j by Magiftrates under him ( for I
j cannot con'fent to them that fay, the
Magift ate is onely the Officer of
God as Creator, and not of Chrift
the Mediator ; becaufe all things
are delivered into his hands/ and he
is made head over all.) Some-alfo of
his Caving works, heperformeth by
inftrurnents and means : And what
they fo perform under him, may be
acknowledged without any decoga-
cionfromhiraatalL •
N 5' Bar
. , ... ,.,... I
374 The Nature ef
But perhaps fome may think that
the Scripture Phrafe feemeth rather
to intimate, that Faith is an Aflent,
and not fuch an Acceptance and
Confem,as is before mentioned ; be-
caufe it eft times rcqairerh but this,
To believe that Jefus is the Chrilt,
the Sonne of God .; he that fhould
come into the world, &c.
ro To -which I Anfwer, i. This
proveth onely, that this Knowledg
or Aflfent is pmof faith ; but not
that it is the whole. 2. Itistheufe
of Scripture to drive at that duty
which is molt unknown, negle&ed,
or refitted ; and to fpeak little of o-
thers , where there was then lcffe
need to fpeak, though perhaps thel
duty be in it felf more weighty :
Therefore Chritt and the Apoftlcs
did Ipend moft of their pains to per-
fwade the Jewes to this A(Tent:That
the Meffias £bould come, be their
deliverer , they ail knew ; Even the
poor Woman of Samaria could tell
that, foL^ij. And fo ready were
they
F*itik\*f{kfic4* 27$
they to Receive him, if they
had known hmi ; that it was
the gcneraiiTexpeAa'tida and define
of the "pedpfce, MaI.^\ % But to
sperfwade therfl that Jefus was the
Chrift, here lay the difficulty. There-
fore (asDtf. times Med*tl*c4p. 3.
§♦ 20.) thoagh fometime Affent to
the Truth Concerning God and.
Chrift, J ok 1.50. be taken for true j
Faith ; yet the fpeciall Election or
Apprehenfion (for that he meanes
by FidticU §. 1 \, ) is itill inclu- ■
ded ; and thote > words doe but de-
termine and apply that FidttcU to
Chrift, which is prefuppofed to be
already towaffd theMefluh.
And let me conclude this with'
one more pra&icaliy ufefol obferva-i
tion; From this definition of faith, |
now men may lee what to enquire 1
after in the fearching of their eftaces.
As Faith, being the GofpelrOonditi-
on, is the main thing to be looked
for ; So hereyou fee what that faitK
is. The ignorance of this deceiveth!
and
iy6 The Nature of
and troubled) multitudes*} Some
think itlieth.in MUrauceuSorne^
in a quieting their/heartb m r.cpn&3
jcjence on Qirift; S'pmc' think, as
!Mr SAltmfirJh ,: That it is nothing
•elfe but a perfwafion more.or lefs oft
Gods love : And then .when poor
j troubled fouls do feel neither aflu-
rance, confidence^ nor perfwafion of
that love, they conclude that they
have no Faith. And how will
thefe miftaken Teachers help them
to comfort ? Why, as Mr Salt* arjh
doth : fometime to tell them, ■Chr ill:
hath beleeved for them ; and fome-
time to cell them plainly, that he can
but commend them to tieLord,who
is the author and finifher of Faith :
and fometime to tell them, that they
fhould not qneftion their faith, any
I more then Chrift himfclfi Thus
their ftrft way of comfort is to tell
them,, they do ill to qneftion their
faith : If that would ferve,. all the
world might have comfort, and
there needs no more; If that will
not do, then Chnft hath beleeved.
for
. • ■ — - "
^;i
nitfropneL a 7 7
fbi them - Yet if that will' fejrve y
there is as much comfort for one as*
another. Bat what if they fay ft ill,
Icannot beleeve, ("that is, as you ex-;
pound Belief-.; why, then he con-
rcfleth plainly, he is at a lofs ; he an
drive on the work of comforting no
further ; he can do no more but
pny for them. p*g. 31. Is ic not a
wonder that 1 his lamentable Com-,
fbrter fhould be fo valued by the
troubled fpirits ? T was many years
my felf under perplexing doubts*. If
I had heard fuch comforting words
3* rhefe , they would foonet have
driven me to defpair then to com-
fort. Hcthat hath not fo much wit
asco : difcern fo grofs fallacies, may
as foon be comforted by a falfe and
impertinent argument, as by a found
one. £>ne. But how would you<om-
fort fuch a-one, that faith he cannot
belt eve ? Anj. Why, I would firft
make him know, That the very ef- 1
fential form of faith lieth in- the \
Wills acceptance of an offered
<2hrift: Then would I know of
,., -hi ■«
27» Tht Nature of
him, whether he be witling thus to
baveChrift bottt for lord and Savi-
our, or not ? If he fay* He 13 will-
ing: I (hall anfwer, That then he
dothbeJeevc; and then he is /ufti-
fied : For his Willingnefs is his very
Confent or Acceptance; and that
Gonfcnt is true Faith : Chrift ex-
peð no more to make up the
match. If the march bn ak, it rauft
be either btcaufe Chrift is unwill-
ing, or becaufe he is unwilling : net
Chrift j for he is the Suitor,, and In-
treaccr,andOrIerer : Not himfelf ;
for he confeffeth that he is willing.
If he fay , I am not willing : I
ftouldask; Why then do you look
after it, or regard it } Do men en-
quire after that, and lament the
want of it, which they are not willing
to have ? either temptation or mel-
lancholly maketh you not know
your own minde ; or elfe you do but
diflemble in pretending trouble and
fad complaints. If you be indeed
unwilling, I have no comfort for
you, tiliyou are willing; but muft
turn
Pdhk+ptfud, rj$
turn to pcrfwafions to make yott
wiling* If they yet reply; I am
not throughly willing: I (hould
anfwer, The Condition of the Co-
venant is not the Perfe&ion j bat
the fincerity of Faith or Confent ; I
which way goes the prevailing bent
orchoyce of your Wifl I If Chrift
I were before you , would you ac-
! cept him, or rejecl: him ? If you
would heartily accept htm for your
only Lord and Saviour, I dare fay,
you are a true Bdeever.
Thus you fee the comfortable ufe
of right under ftanding, what jufti-
fy ing faith is ; and the great danger
and inconvenience that followeth
the common miftakes in this point.
Thcfis 70,
FAith in the large ft fence, as it
comprthendeth all the Conditio*
<sf the new C$venant y may be thus
define i ; It M y when a [inner by the
fVord and Spirit of Chrift being
through*
■2-8o The Nature 'of
thrsughlyronvinted of the Rights
oufnefs- of the LaVr, the truth of its
threatening the evil of his own fin y
and the- great nefs of his mifery here-
upohyO&d ^ithall of the Nature and
Offices y Sufficiency and Excellency
of fefus Chrift, the Satisfaction he
hath made , his vptllingnefs to fave x
and his free, offer to all that mil ac-
cept him for their Lord and Savior *
deth- hereupon believe the truth of
this (jofpel, and accept of Chrifi a*
his only Lord and Saviour^ to bring
thtmao God their chief eft good, and
to prefent them pardoned and jufi
befere him y und l to 'bcftoVe upon them
[a more glorious inheritance^ and do
accordingly reft on him as ^keir Sa-
viour, aniftncerely (though imper-
fetlly) obey him as their Lor d^ for-
giving others Jovin^ his people ^bear-
ing what J ujftr in gs are impojedy di-
ligently u ft %g. his means and Ordi-
nances r and cortf effing and bewailing
their fins againsl him, and praying
for pardon ; and all this fwcerely,
dnltothe end.
Ex-
Faith opened* 281
Explication.
"T~ His is the Condition of the new
1 Covenant at large, That all this
is fometime called Faith, as taking
its name from the primary, princi-
pal,vitalpart, is plain hence.
i. In that Faith is oft called £the
obeying of the CbfpeQ btit the Go-
spel commandeth all this, Rom.ic.
16. iPet.i.n. d- 4.1.7. iThef.t*
8v GaJ.3. i. & 5.7, Heb. 5.9.
2. The fulfilling©^ the Conditi-
ons of the new Covenant is oft cak
led by the name of Faith, & fo oppo-
fed "to the fulfilling the Conditions of
the old CovenantjCalled Works; But
thefe forementioned are parts of the
Condition of the new Covenanted:
therefore implyed or included^ in
Faith,&f £3*1 2,23 ,25 .Not that Faith
i$ properly taken for its fruits,or con-
founded with them, but (as I told
I you before) it is named in the-ftead
of the whole Condition, . all the. reft
be-
*8i The Nature of
being implyed as reducible to it, in
fome of the refjpe&s mentioned un-
der the 6i Pofition.
It may be here demanded, i .Why
I do mafc affiance or recombency an
immediate product of Faith, when it
is commonly taken to be the very
justifying Act >
I anfwer : i. I have proved al-
ready, that Confent or Acceptance is
the principal Aft, anAAffiance doth
neceffarfly follow ttafcnjttfjfeartl^
mofi of my Reafons,.tha^Affitncc is
a following AcT*, aad not the princi-
pal, they are the fame with thok of
QzQwtame againft Mr "PmUe.t
and in his Treatife of Juftiftc*ck%
whither therefor I refer you for Sar
tisfa&ion,
a gjttjt. Why do I make fincerfc
ty andperfeverance to be fo nearrkiri
to Faith, as to be; in feme fence, the
fame,and not rather diftmft Graces?
Anfi*. It is apparent, that they
are no real diftincl things, but the
Modi of Faith, i . Sincerity is the
verity of it , which is . convertible
with
Faith opened* a $5
with its Being, as it is Metaphyfical
Verity , and with its Vcrtuous or
Gracious Being , as it is Moral or
Theological Sincerity. 2. Perfcve-
rancc or Duration of a Being, is no-
thing really diflincl: from tie Being
i t fd( 1 Suarez thinks, not fo touch
as a Modus %
Thefis y\.
(i)TpH* fincere Performanct of
JL the fummary, great Com-
mand Htf the Law £To have the
Lord only for our God^ndfo to iove 9
obey, believe and truft him above
all ] isftill naturally imply ed in tha
Conditions eft hi Gofltel, as of abf*~
lute indifyenfible necejfity 9 fa) and
in order if nature, and of excellency
before Faith it /elf: (3) 'But it is
not commanded in the fence, and up-
on the terms , as under the firfi £o~
nant.
Ex*
284 The Nature of
1
Explication]
{v) T^ His Command need not
J. be expreffed in the Go-
fpel Conditions, it is fa naturally x\z-
cetfary, and implied in all : As the
ultimate End need not be expreffed
in directions and precepts fo as the
meanes, becaufeit is ftill fuppofed ;
& confultatio eft tantum de me-
diis.
( i) Love to God, and taking
hinaforour God and chiefe Good,
is both in excellency and order of
nature, before Faith in Chrift the
Mediator • 1 . Becaufe the End is
thus before the meanes in excellency
and intention : But God is the ul-
timate End 5 and Chrift as Mediator
is but the mesfnes, foh.iq. 6. Cftrift
is the way by which men muft come
to the Father.2 J*he Son as God-man
or.Mediator, is leffe then the Father;
and therefore the duties that refpeft
him. as their Gbjed, muft needs be
the
Faith opened. 285 '
thelefle excellent duties, Joh.T4.13.
The glory of the Son, is but a means
for the glory of the Father, Joh.14.
28. My Father is greater then I\
therefore the Love of the Father is
greater then the Love to the Son,
&c So alfo in point of neceffity it
hath the naturall precedency: as the
End hath before the meanes : for the
denying of the End, doth immedi-
.. ately cafhiere and evacuate all means,
\ as iuch. He that maketh not God
his chief Good, can never defire or
Accept of Chrift, as the way and
I meanes to recover that chief Good.
; The Apoftle therefore knew more
I reafon, then meerely for its perpe-
| tuity , why the chiefeft Grace is
I Love, 1 Cor. 12. 13. Though yet
J the work of J unification is laid
\ chiefely upon faith*
( 3 J That this Love of God, Is
] not commanded in the fence, and on
\ the teraies as under the Law, is evi-
dent. Fof, 1. The voldCovenant
would have condemned us, for the
very imperfeftion of the due degree
of
x%6 The Nature of
of Love : ButtheGofpel accepteth
of Sincerity, which lyeth in loving
God above aU ; or as the chiefe
Good. 2* The old Covenant would
have deftreyed us, for one omifliofr
of a due A&of Love ; But the Co-
venant of Grace accepteth of it, if
a man that never knew God all his
life time, doecomeinatlaft.
Yet the fincere performance of k
is as necefiary now as then*
Thehs 72.
AS the Accepting of Qhrifl for
Lord) ( which is the hearts
fub)eUion ) is as Effential a part of
fuftifying Faith, as the Accepting
of him for our Saviour : Sa con-
fequently, fincere obedience , tyhich
is the efeU. of the former^) hath as
rmsch to doe in juftifjwg us before
GW, as AffaHce r (rrhich is the fruit
of the later.) •
Bxflica^
!.,■■ ... I I I L II L I.- " ' "
frith ofemd 287
rKnow this will hardly down
with many. But I know nothing
canbefaidagainftit, but by deny-
ing the Antecedent, viz. That Faith
as it Accepteth Chrift for Lord and
King doth. Juftifie. But that I have
proved before. If it be one Faith,
and have the Objed: entirely pro-
pounded as one y and be one entire
principal! part of the Covenants
Condition ; then fare it cannot be
divided in the work of Juftifying.
This may be eafily apprehended, if
men will but underftand thefe three
things. 1. That Faith is noPhyrl-
cail or naturaU proper Receiving of
Chrlit at all : But meerly a morall
{Receiving^ though performed by a
Phyficall Ad of [_Accefting Q For
thy Will doth not naturally touch
and take in the perfon of Chrift ;
That is an impofiible thing, whatfo-
ever the Tranfubftantiation men
___ m »y
188 TheNatttrtof
may fay : ( Though the Eflence of
the Godhead is every where. )
2. That this Accepting which is a
Morall Receiving doth not, nor pqf-
fibly can, makeChrift burs immedi-
ately and properly, as it is a Recei-
ving; But mediately and improper-
ly onely : The for mall cauTe of our
intereft, being Gods Donation by
the Gofpel Covenant. 3 . That this
Covenant maketh a whole entire
Faith its Condition : A Receiving
of whole Chrift with the - whole
foul : It \$ y as Amefiw^ ABlo to-
nus hominis : And if the Covenant
doe make Chrift as King, the objecl:
of that Faith which is its Conditi-
on, as well as Chrift,as a Deliverer or
Ptieft ; Then may it be as fit -a Me-
dium for our j uftification, as the
other.
That Obedience is as neere a fruit
of Faith , as Affiance , is evident ;
if you take it for the Obedience of
the Soul, in Afts that are no more
remote from the fecart then Affiance
is '. And fe is the Obedience of out
Attions
Works operiell. 18?
A&ions external in its formal re-
fpecl: (as Obedience; : though not
in its material, becaufe the imperate
A&s ate not all fo neer the fountain
as the Elicite. I take it here for
granted, that Dr Bownames argu-
ments in the place fore-cited, have
proved Affiance to be but a fruit of
the principal juftifying Acl of Faith.
Thcfis 7J.
F Rom what hath been faid, it ap-
peareth in what fence Faith on-
ly jufiifieth 1 and in what fence
Works aljo jufiifie : viz. I . Faith
onh juftificth as it impheth and in-
cludttb ait other parts of tie conditi-
on cf the neV? Covenant ; and is fo
put in oppofition to the Works of the
Law, or the pcrfonal Right eon fnefs
of the old Covenant. 2. Faith orij
jufiifieth as the great principal ma.
fltr dm j cfthe Gospel, or chief part
of its Condition, to which all the
refi arefome way reducible. 3. Faith
O only
%£po 'The Nature of
onely doth not juftifie in apportion to
' the PVorkj ofthe'Gosfsl ; hit thofe
Work* do alfojvflifie, as the fee on-
dary, lefs principal parts of therotr-
dition of the Covenant*
Thefis 74.
-QO that they both jv-ftifie in the
C5 fame ki n 4 e °f caufatity^ viz. as
Caufe fine quite non, or mediate
and. improper Caufes ; or as Dr
Twiffe) Caufe difpoiitivse: but
with this diference : Faith as the
principal part ; Obedience as the
lefs principal. The like may be fai-d
of Love 1 Which at leafi is a fee on-
dary part of the Condition : and of
others in the firhe*fkation.
Explication.
Know this is the do&rine that
will have the loudeft out-cries
raifed
Werks efkned* a? I
raifed againfl: it-: and will make
fome cay out, Herefie, ^operj, So-
cinianifm ! and what not ? For my
own part the Searcher of hearts
knowcth, that not Angularity, af-
fecTation of novelty, nor any good
will to Popery, provoketh me to en-
tertain it ; But that I. have earneftly
fought the Lords direction upon my
knees, before I durft adventure on
it : And that I refilled the. light of
this Conclufion as long as I was
able. But a man cannot force his
own underftanding, if the evidence
of truth force it not; though he
may force his pen, or tongue, to fi-
lence or diffembling.
That which I (hall do further, is,
to give you fome proofs of what I.
fay, and to aniwer fome Objections. ]
Though, if the foregoing grounds j
do ftand, there needs no more proof j
j of thefe aflertions.
i . If Faith juftifie as it is the ful- \
\ filling of the Condition of the new j
i Covenant , and Obedience be alfo \
j part of that Condition, then obidi- j
O 2 ence
292 The Nature of
• ■ I . I* I LI , . . . L . -
encemuft juftifie in the fame way,
as Faith : But both parts of the An-
tecedent are before proved.
The other proofs follow in the
enfuing Petitions, and their Explica-
tions and Confirmations.
Thcfis 7j.
THe plain exprejfions of Saint
James fhould terrifie us from
an interpretation contraHUory to
the Text ; and except apparent
violence he fifed, with his Chap. 2.
2l.24,25jCrc. it cannot be doubted }
bat that a wan, isjuftified by JVorkj,
and not by Faith only.
Thefis 76.
N Either is there the Ieasl ap-
pearance of a contradiction
bef&ixt this and Paul's dotlrine ,
Rom. 3.28. If men did not through
prejudice, negligence, or wilfnlnejs
over-
JVorks opened. 191
overlookjhis ; That in that and all
other the like places , the Afoftl*
doth prof effedly exclude the Workj
of the Law only from juftificaiiony
but never at all the Works of the
Gosjelas tbejare.the Condition of
theneVe Covnast,
— *
Explication
M T
IN opening this I (hall thus pro-
ceed: i. I will (hew the clear-
nefs of that in fames fat the point
in queftion. 3. Tfcat Pa* I is to be
underftood in the fence exprefled.
3. How this dirTereth from the Pa-
pifts Expofition of thefe places ; and
fro;n their do&rine of Juftification
by Works. 4. And how from the
Socinian doftrine.
w J
1. The ordinary Expeficions of
St. fames are thefe two: 1. Tiiat
he fpeaks of ) uflifkatioa before
Oj ^ men,
294 fke Nature of
men, and not before God. 2. That
he fpeaks of Works, as juftifying our
Faith, and not as juftifying oar per-
fons : or ^as Mr. ^TtmbUs phrafe is)
the Apoftle when he faith Works
juftifie,muft be undeftood by a Me-
tonimj, that a working Faith jnftiri-
eth. That the former Expofition is
falfe may appeare thus.
1. The Worlds Judication
freeth us but from the Worlds Ac-
cufation, to which it is oppofed :
And therefore it is but either a Jufti-
fying from the Accufation of hfr
mane Lawes; Or elfe a particular
Juftification of us, in refpecl: of fome
particular fa<fte ; or elfe an ufurped
Judgement and Juftification: For
they are not conftituted our J udges
by God : And therefore we may fay
with 'Paul, It ua fmall thing with
me to be judge 1 oj : you , or of mans
Judgement : And fo a (mall thing
to be Juftified by men from the Ac-
cufations of the Law of God.
But the Juftification in fames, is
of greater moment : as appeares in
the
** r
Works, opened. 295-
the Text. For, .1. Ic- isfuchasfal-
Yation dependech on; v<J$ J4* j
2. It is men as followeth oncly a It* j
ving Faith i but the world may as j
well Juftifieuswkn we halre no ;
Faith at ail.
1 therefor* affirms, x. The!
World is no lawfull Judge cf our
Rigrrteoufitefe before God, or in re-
ference to rite Law of Cod* i. Nei-
tboc aw tJjfcy.coiD|KKnt or capabk
f 1 Bnyn c«itak»>t»» .frnwria of oui
j Righteoulhefs or unrighteoufneflfe.
I 3. ' If they could j yet Works are So
j certain medium, or evideoccAV here-
! by -the ..world can know ur to be
Righteous : For there Is no outward'
work which an Hypocrite may not
perform : and inward works they
, cannot difcern « nor yet the princi-
ijples from which, not the ends to
i;whkh our work* proceed and are
'intended. There is as much need of
a divine heart- fearching -knowledge,
to. difceru the fincerity of Works, as
j of Faith it felf. Stf that if it be not
1 O 4 certain
Tht r Natxre of
certain, that the Text fpeaks of Ju-
ftificatton before God, I fcarce
know what to be certain of.
Once more: i. Was Abraham
juftified before men lor a fecret Acti-
on ? 2. Or for fuch an Adion as
the killing of his onely Son would
have been ? 3. Was not he the
juftifier here, who was the imputer
of Righteoufnefs ? But God was the
impntcr of Righteoufaefc, v*rf.z$.
therefore God was the Juftifier. So
I leave that interpretation to fleep.
2. That it is the Perfon and not
his Faith onely, which is here faid
to be juftified by Works, is as plain
in the Text almoft as can be fpoken,
Verf. 21. Abraham (not his faith)
is faid faid. to be juftified by Works.
Verf. 24. By Works [a man] is ju-
ftified : If by [a man] were meant,
\jt mans Faith] then it would run
thus fenccleffely : By Works a mans
Faith is juftified, and not by Faith
onely, fo'Ferf. 25*
3. For
Works opened. 297
3. For Mr. Fembhs interpreta-
tion, That by [Works J is meant \a
Working Faith. "3 ■
I Anfwer ? I dare not teach the ho-
ly Ghoft to fpeak ; nor force the
Scripture ; nor raife an exposition fo
far from the plain importance of the
words, without apparent necefliry :
But here is not the leaft necdfitie :
There being not the leaft inconveni-
ence,that 1 know of,in affirming Ju-
stification by Works, in the fore-ex-
plained fence. Men fektem are bold
with Scripture,in forcing it;But they
are firft bol J with Conference in for-
cing it.If it were but fome onePhrafe
diflbnant from the ordinary language
of Scripture, I (houldnot doubt but-
it muft be reduced to ;the reft. But
when it is the very fcope of a Chap-
ter,in plain and frequent expreflions, j
no whit diflbnant from any other
Scripture ; I think he that may ft>
wreftit, as to make it unfay what
it faith, may as well make him a
Creed of his own, let the Scripture
fay what k will to the contrary :
O 5 what j
298 The Nature of
what is this but with the Papifts to
make the Scripture a Nofe of Wax . ?
If Saint James {peak it To oft over
and over ; that Juftification is by
works, and not by Faith onely, I
will fee more caufe before I deny it ;
or fay, he meanes a Working Faith,
If he fo under ftand \_a Working
FaitH] as that it juftifcth principally
as Faith,and lefle principally as Wor-
: king, then I fhculd not differ from
him, only I ftiould think the Scripture !
| Phrafe is more fafe and more proper^;
! But he underftandeth it according to
: that common alTertion & expofition,
that Fides folum juftifaat, non ah-
tcm fides fola : Faith alone juftifieth,
but not that faith which is alone.The
queftion therfore is,Whether Works
do concur with Faith (as part of. the
Condition) in the very bufinttfe of
J unifying ? or whether, they are
onely Concomitants to that Faith
which efTecTreth the bufinefs without
their afliftance ? The ground of the
miftakclyeth here : They fir ft afcribe
too much to Faith i and then becaufe
that
*;
Works opened* 29$
that niminm which they give to'
Faith, is not found agreeable to
W6rks,therefore they conclude, that
we are not juftifiect by works at ail.
They think that Faith is an 'Infiru-i
mentall efficient caufe of Justificati-
on ( which that properly it is not, I
have proved before :) when if they
underftood that it juftifleth but 2.$ a
Cattfa fine qua non, or condition,
they would eafily yeeld, that Works
do fo too. I will not fay thetfore that
Works do effectually produce our
Juft'ificatiori $ For faith doth not fo:
Nor that they juftifie astqiiall parts
of the condition : For faith is the
principall. But that they juftifie as
the fecondary iefle-pf incipall part of
the Condition, fnot onely proving
our 1 aich to be found, but them-
felves being in the Obligation as wel
as Faith, *id juftifying in the fame
kind of caufaHty or procurement as
Faithjthpughnot in equality with it J
I prove thus : 1. When it is faid
that we are ffuftified bj fP'pr^sj
the word [^D im^yeth more then
300 The Nature of
an Idle concomitancy : If they only
ftood by,whileFaithdoth all,it could
not be faid, that we are Juftified by
Works.
2. When the Apoftle faith [Bj
Works, and not Bj Faith one If} he
plainly makes them concomitant in
procurement, or in that kind of cau-
fahty which they have : Efpecially,
feeing he faith not, as he is common-
ly interpreted, [not By Faith which
is alone^} but [not, by Faith^n/y^},
3 . Therefore he fairh,that [Faith
is dead being alone ,] Becaute it is
dead as to the ufe and puipofe of Ju-
ftifying : for in k ftir it hath a life
according to ks quality ftilL This
appeares from his comparifon in the
former verfe, i <5. that this is the
deathhefpeaksof. And fo Works
make Faith alive, as to the attakv
ment of its end of Juftification.
4. The Analyfis which "Fifcator
and Pemblegive, contradið not
this Affertioa. If in ftead of [a
Working Faith"} they will but keep
the
I.- ' I ,*, U. . M I II ■ II . . II—.—
Works opened. 30 1
the Apoftles own words, I (hall a-
gree to moft of their Analyfis.
(Though conclufious drawn from,
the Analyfis are often weak, it is fo j
eafie for every man to feigne an A- I
nalyfis fuited to his ends, ) onefy'
the explication of the 22. verf. they !
f€em to fatle in. For when the Apo- (
file faith,that Faith did, evvizyu to// j
%ty@- avn, work in and with his
works, it clearly aimeth at Tuch a
working in, and with, as maketh
them conjunct in the work ofjuftify-
ing .• And when he faith that f Faith
was made per feEl by Works ,' J it iS
not (as they and others inrerpreOon-
lyamanifefting to be perfect. But
as the habit is perfected in its Ads,
becaufc they are the end to which it
tendethjAnd as Marriage is perfected
per congrefytm & froereaticnem: or
anyGovenant when its conditions are 1
performed. Faith alone is not the en- .1
tire perfect Condition of the New \
Covenant : but Faith with Repent-
ance and fincereObedience,is; A con-
demned Gally-flave being Redeem-
ed,
1
$02r The Nature of
ed, is to have bis deliverance upon'
condition than he take his Redeemer
for his Mafter : This' doth fo direct-
ly imply, that he mull: obey him, that
his conditions are not perfectly ful-
filled, except he do obey him as his
Mafter : And fo taking him for his
Redeemer and Mafter, and obeying
him as -his Mafter, do in the fame
kind procure his continued freedom.
Indeed his meer promife and confent
doth procure his firft deliverance,but
not the continuance of it. So I ac-
knowledg, that the very firft point
of Justification is by Faith alone,
without either the concomitancy or
co-operation of Works; for they
canuot be performed in an inftant:
But the continuance and accomplish-
ment of Juftihcarion is not without
the joynt procurement of obedience.
Asa woman is made a mans wife,
and inflated in all that he hath, upon
meet acceptance, confent, and. corf-
traces * becaufe conjugal ad ions, aF-
fcdions;the forfaking of others, &c.
are iroplyed in the Covenant, and
ex-
g-jVorks opened* 303 5
expreflfed as neceffary for the future ;
therefore if there be no conjugal
actions, afFe<fhons,or fidelity follow,
the Covenant is not performed, nor
(hall the woman enjoy the benefits
expected. It is To here, efpecially fee-
ing Chrift may di£eftate the viola-
ters of his Covenant at pleafure.
This (heweth us how to aufwer
the Objections of fome : r. Say
they, Abrahams With was perfect
long before. Anf. Not as it is a ful-
filling of the Covenants Condition,
which alfo requireth its acting by
Obedience.
2 . Abraham (fay they J was jufti-
fied long before Ifaac was offered,
therefore that could be but a mant-
feftingofit. Anfw. Juftification is
a continued Act. God is ftill juftn
fying, and the Gofpel ft ill justifying.
Abrahams Justification was not
ended before. J
3. Mr Pemble thinks, that* as- a I
man cannot be faid [to live by Kea-
| fon J though he may be faid [[to live
j by a reafonable ioul,3 anc * as a plant
liveth
304" The 'Nature iff
livethnot^er augment ationem, &
Jt per animam attttricem : So we
may be faid to be justified by #»j
working Faith, but not by Works.
I Anfw. Both Speeches are pre*
per. And his Simile doth not fquare
or fuit with the Cafe in hand : For
Juftifying is an extrinfecaU cenfe-
quentj or product of Faith, and no
proper t Med at all : Much leffe an
effect flowing from its own formal
effence,as the life of a man doth from
a Reafonable fouk, and the life of a
Plant from a Vegetative. I hope it
may be faid properly enough, that a
Servant doth his w r ork, and pleafeth
his Mailer, by Reafon, as well as by
a reafonable foul : And that a Plant
dothpleafe the Gardiner by aug-
mentation, as well as per anlmam
auttriccm. So that a man pleafeth
God, and is juftifiedby fincere Obe-
dience , as well as by a> working
Faith.
$. How this difTereth from the
PapiteDodrineJriecdnot ctli any
Schc-
Works opentd* 305
Scholarwho hath read their writing?*
1 . They take Juftifying for San-
ctifying : fa doe not I. 2. They
quite overthrow and deny themoft
reall difference bet wixt the Old Co-
venant and the New : and make
them in a manner all one : But I
build this Exposition and Doctrine,
chiefely upon the cleare differencing
and opening of the Covenants.
3. When they fay, We arc Juftify-
ed by Works of theGofpef* they
mean only, that we are fan&ified
by Works that follow Faith , and
are bellowed by Grace, they meri-
ting or* inherent jufticc at Gods
hands. In a word, there is fcarce any
one Doclrin, wherin even their molt
learned Schoolmen are more fottifh-
ly ignorant then in this of Juftificati-
on : fo that when you have read
them with profit and delight on
fome other fubjeds ; when they
come to this, you would pitty them,
and admire their ignorance.
They take our Works to be part
of our Legall Righteoufnefs : I take •
them <
3 ©6 The. Nature of
i them not to be the {maHeft/portion
| of it.' Bttf onelya£ar£ofaurE.van-
j geiicall Righteoufnefs $ or of the
! Condition upon which Chrifts Righ*
\ teotifnefs (hall be ours.
1
5« Bus whsc difference is ttee.
betwhtf it indthtlStcmia* Dodrin
cf Justification ? ^»/w. In foine
;iu$nsttipuchs/^c*>w«(/^- is but $
thc^wafeitte headofiny -jta that:
faith not afcthey* Mr. trottoHis*'
Smman, !and Mr. Bradfoaw:, and;
■■Mr*X?Vtftf^van<J Mr. Goodwin 3 ond
why not Pifcaton, Rawitt r i&c*. if
fame zealous Divines know what
Swiwia*ifme> is. But . I had rather
ftudy what is Scripture* truth, then,
what is Socimamjma : I doe not
thinke that Fmftw was .fo Infau*
'fttu$a&xo hcl4 nothing true : That
which he held according tro Scripture
is not Socintanifme . For my parr, I
have read little of their writings ;
but that little gave ma enougfy and
made
JVorks opened* $07
made me caflr them away with ab-
horrence. In a word ;. The So-
cinians acknowledge not that
Chrift had fatisfied the Law for us;
and conftqnently is none of our- Le-
gallRighceoufnefe: but oneiy hatfr
fet us a copy to write after, and- is
become our patteme, and that we
arejuftiried oy following him as a-
Qpeaine and guide to heaven ** And
fo alt our proper Rightebttftaeft is in
this obedience. MoftsKCurfedDo-
cTrine ! So ferre am I from this,
that I fay, The Righteoufnefs which
we muft plead againft the Lawes ac-
cusations, is not one grain of it in
our Faith or Works : but all out of.
us in Chrifts fatisfaclion. Onely our
Faith, Repentance, and fincere Obe-
dience, are the Conditions upoai
which which we muft partake of the
former. And yet fuch Conditions'
as Chrift worketh in us freely by his
Spirit. .
6. Laftly, let us fee whether St.
Faul\
jo8 The Nature of
Paui } ot any other Scripture do con-
tract this. And, for my part,I know
not one word in the Bible that hath
any ftrong appearance of Contradi-
ction to it. The ufuall places quoted
are thefe, Rom. 3. 28.^ 4. 2. 3.14.
15.16. GaL 2. 16. & 3. 21. 22,
Ephef. 2. 8. 9. 'Phil. 3. 8. p. In all
which, and all other the like places,
you fliali eafily perceive, r. That
the Apoftles difpute is upon this que-
ftion, What is the Righteoufncfs
which we muft plead againft the Ac-
cufation of the Law ? or by which
we are juftified as the proper Righ-
teoufneffe of that Law ? And this he
well concludeth, is neither Works
nor Faith. But the Righteoufnefle
which is by Faith; that is, Chrifts
Righteoufneffe.
But now St. fames his queftion is,
What is the Condition of our Jufti-
fication by this Righteonfnefs of
Chrift ? Whether Faith onely? or
Works alfo ?
2. tpaul doth either in expreffe
words, or in the fence and fcope of
his
Work* ofened. 509
his fpeech, excise onely the works
of the Law,that is,the fulfilling of the
Conditions of thetaw our felve&But
never the fulfilling of the Gofpel-
Conditions that we may have part
in Chrift. Indeed, if a man fhonld
obey the Commands of the Gofpel,
with a Legal intent, that it might be
a Righteoufnefle conformi to the
Law of Works; this Obedience is
not Evangelical, but Lcgall obedi-
ence : For the forme giveth the
name.
3. Paul doth by the word
£ Faith 3 efpecialiy direct your
thoughts to Chrift beleeved in ; For
to be juftified by Chrift ; and to be
juftified by receiving Chrift, is with
him all one,
4, And when he doth mention
Faith as the Condition, he alwaics
implyeth obedience to Chrift. There-
fore ^BcUeving^ and \j>ht)ing the
Gojpel, 3 are put for the .two Sum-
maries of the whole Conditions. The
next will cleare this.
Tkfe
I
310 The Nature of
The f is 77,
THatVte arejufiified by fine ere
obedience to Chrift, as the fe-
j c'ondary part of the Condition of our
j fftfilfia r ion' 3 is evident alfo from
I tfj^/e? following Scriptures. Match.
; 12. '37. Mar. it. 2$. 26. Luk. 6.
I 37. Mat 6. 12.14. 15, ijoh.1.9.
A& 8.22. Aft. 3. 19. & 22. 16.
I 1 Pet. 4. 18. Rom. 6. 16. 1 Pet.i.
L2. 22. ."
Thefis 78.
OVr fuR Juftifkdtion, and our
everlafting Salvation have
\ the fame Conditions on our part,
But fincere Obedience is without
nil doubt j .a Condition of our Sal-
\ vatidn ; therefore alfo of our fu-
\ftifi 'cation*
JExpliea-
TVorks opened. 511
Explication*
THe Antecedent is manifefr, in
that' Scripture maketh Faith a
Condition of -'both Juftification and
Salvation : andfo it doth Obedience
alio-, asis before expla ined. There-
fore we are juftified, that we may be
faved. It would be as derogatory
to Chrifts Righteoufnefs,if webe fa-
ved by wofks, as if we be juftified
by them. Neither is there any way
to the former but -by the latter. That
which a man is 'juftifled by, he is la-
ved by. Thdugh Cloriflcation be an
adding of a grenter happinefle'»then
we loft ; and fo juftification is not
enough thereto : Yet on our part,
they have the fame Conditions.
Yet here I fay ftill, [pur full Jts-
j}ificatien r \beczufe i as I have fhew-
\ ed, ourfirft pofteflion of it is upon \
! our meer Faich or Contract with j
Chrift. But I think our Glorificati- I
on will be acknowledged to have I
the \
=*>
3i» The Nature of
the fame Conditions with our finall
Juftification at the batre or Chrift.
And why not to our entire continu-
ed juftification on earth ? You may
Object. Perfeverance is a condition
of our Glorification ; but not of
our juftification here. I Anfwer,
i. Perfeverance is nothing but the
fame Conditions pcrfevering. 2. As
the fincerity of Faith is requifite to
our firft pofleflion of Juftification ;
fo the perfeverance of Fai h is the
Condition of perfevering ] uftificatt-
on. See Hebr, 3. 14,
2. That Obedience is a Conditi-
on of our Salvation is undoubted,
He fa. 5. 9. Chrift is tfee Author of
eternall Salvation to all them that
obey him ; fo fully, Rom* 2. 7. 8. 9.
10. Revel. 22.14. Biejfed are they
that doe his commandements, that
the y may have Right to the tree of
Life, and may enter in by the Gates
into the Qit^\ And hath that no hand
in their juftification , which giveth
them right to the tree of Life ? Jam.
1. 22. 23. 24. 25. Mat. 5. from
the
Works opened. 313
, : 1 — . ,
the i. to the 13. efpecially the 19.
20. Mat, 7. 13. 21. 23. 24. with
a multitude the like. Befides ail thofc
under Pofiu 22. which prove a per-
fonali Righteoufneffe, fo called from
the conformity to the Gofpel. See
£«*(.£, 4. 1 3.
___ — i ' 1
Thefis 79.
T His Doctrine is no whit dero-
gatory to £hrifi and his Rtgh-
teoufneffe : For -he %hat afcrtisth
to Faith or Obedience no part of that
\X>ark^ which belongeth to Chrifts
fatisfaBory Right eonfnejfe, doth not
derogate ,i n that^ from that Right e-
oufnejfe. But he that maketh Faith
and. Obdience to Chrifi, to be onely
the. fulfilling of the Conditions of
the New: Covenant y and fo to be
enelj Conditions of jufiification by
him 9 doth give them no part of the
w&\of ht6 Right eoufnejfe • Sce-
ing he came not to fulfil the G off tl %
but the Law.
T Ixpli-
I i2|. The N-dt.*ntwf
Explication.
-
(Have proved "this before, Vtfiu
10. I fhall here onely Anfwer
fome objections. Ob'pcl. ,i. Chrift
was baptized becaufe he mail: fulfill
all Righteoafnefs : Put that was no
part of theTpsgail Righteoufnefs.
Anfw. The Priefts were to be wafli-
ed when they ehtred upon their of-
fice : There were many Ceremoni-
ous walkings then in force : Either
Chrifts Biptifme Avas legall ; or
elfe by ^fulfilling Right em fneffe ]
muft needs be meant, The fulfilling
all the works of his own office ;
whereof one was;, the inftitutingx>f
Church Ordinances : land he thought
meet to inftitute this by Example as
Well as Do&rine. He that will af-
feme , that Chiift hath fulfilled E-
vangdicaHlVighfe^fheffe for us, as
well as D^gall , -<hall overthrow the
office of Chrift, and the nature of
Chriftianity. Objett. 2. Hv*£rad-
Jhawe,
Works opened. 315
Jhawe, and moft others fay, That he
received the Sacrament, of his Sup-
per. An fa. Wholly without book;
I beleeve not that ever he did it : for
the Scripture no where fpeaks it :
And many abfurd conlequenas
would hardly be avoided ; All the
probability for it, is in thofe words,
/ toi/I drink, no more of the fruit
tf &c. Anfw* 1. That may be a
Reafon why he would not drink
now ; and doth not neceffarily im-
ply that he did. 2. But clearlv,£*^
who fpeaketh difti&ly of the two
Cups ( which the other do not J doth
apply, and fubjoyn thefe words to
the fir ft Cup, which was before the
Sacramentall.
2. If it were granted, that Chrift
did receive the Sacrament; yet he ne-
ver did it as an obediential Acl: to his
own Gofpel precepts ? Did he obey
a Law not yet made / or his own
Law, and fo obey himfelf ? Much
lefTe did heperformeit as a part of
the New Covenant Condition on
our part. But as a Lawgiver, and
P 2 not
gi6 The Nature of
not an Obeyer thereof: It was a
Law-making Adion, ( if any fuch
had been. )
ObjeEl. If fincere obedience be a
pirt of the Condition, then what
' perplexities will it caft us into to
finde out, when our obedience is fin-
cere? Anjw. i. This difficulty a-
rifeth alfo, if we make it but the
Condition of our Salvation : and
yet few (but Antinomians) will de-
ny that. 2. Why is ft not as hard to
difcern the fincerity of faith as of o-
bedience? 3. Obedience is then
fincere, when Chrift is cordially
taken for our onely Lord ; and when
his Word is our Law, and the main
defire and endeavor is to pleafe him ;
and though through prevalency of
the fiefti we (lip into fin , yet the
prevailing part of our will is againft
it, and we would not change our
Lord for all the world.
Mr Saltmarfb thinketh, that be-
caufe we have fo much Sin with
our
jVorks opened. 317 \
our Obedience, all Beleevers have
caufe to fufpecT: it ; and fo cannot
conclude J unification from it. As if
fincerity might not (land with infir-
mity ! Or could not be difcerned
where there is any remaining imper-
fection ! Might not Taul conclude
of the fincerity of his Wiliingnefs
to obey Chrift, becaufe he did the
evil which he would not? And might
he not conclude his Justification
from that Wiliingnefs to obey?
Read Ball of the Covenant,
chip. 11.
Thefis8o,
rO conclude : It is moft clear
in the Scripture, and bejond
all difpute, that our Atlual, mofi
proper, compleat ' Jujfification , at
the great Judgment, will be accord-
ing to our Works, and to Vihat we
have doneinfiefi, whether CJood or
Evil: which can be nd others ife
then as it was the Condition, of that
P 3 jHfti
31 8 TheNatnreof
faftification. Andfo Chrijl^at that
great Afli&e, Will not give his bare
Will of Pffrpofe y as the Reafon of h^
proceedings : but as he governed by
a Law ;Jo he Will judg by a Law :
and will then give the Reafon of his
Publiqtte Sentence from mens keep-
ing or breaking the Conditions of his
Covenant ; that fo the mouths of all
may be flopped^ and the equity of his
Judgment may be manifefi to aH\and
that he may there {hew forth his ha-
tred to the fins, and not onely to the
per font of the Condemned • and his
Love to the Obedience and not onely
to the perfons of the Jufiified.
Sxplicationl
HEre I have thefe things to
prove: i. That the Juftify-
ing Sentence fliallpafs according to
Works, as well as Faith* 2. That
the Reafon is, becaufe they are parts
of the Condition.
For
Worh^ opened. gig
For the flrft, fee Mt*<z£* 21 ,23
Well done , good And faithful fer~
vant ! TboH haft been faithful over
a few things ; / will makg thee fH»
ler aver many things : Enter th*H
into" the joy of thy Lord. And m©ft
plain is that From the mouth of the j
Judg him&lf, defenbittg the orckr
of theproceft at that day, Matty.
54,55, Come ye Bit fed ! inherit the
Kivgdoin\y ore. [_Fsr} I was hm~ \
py&eJ$o W.ii.uiyJVkowitSmt\
rtfpeti. of perfons judetb according to
every mans ttw^So 2 Cor.^aoWc
mnft all appear before the Judgment
feat of Chrift, that every one may
receive the things done in his body?
according to that he hath done, whe-
ther good or bad. So i^. 20.12,13.
They ftere judged everg man accor*
ding to his Works. Heb.l^.lj»Thil.
4. 1 7. Mat. 12. 36. &c.- But this
is evident already.
2. As iris beyond doubt that
Chrift will then juftine men accord-
P 4 in g 1
3 io ' The Naiptre of
! ng to their Works : So that this is
not onely to difcover the Gncerity of
their Faith, is as evident] but that
it is alfo, as they are parts of that E-
vangeiical Righteoufnefs which is
the Condition of their Justification.
i. The very phrafes of the Text im-
port as much, Adat.2$.2i,2i. Well
done good and faithful ferv ant y &e*
Mat -.25. 34, 35. [_for2 I Was hun-
gry, &c. And in the reft [Accord-
ing] to their Work*. Can any more
be faid of Faith, then that we are
jnftified or judged to Life, both
[Tor] it, and (^according to] it?
2. If Works be not then confider-
ed as part of the Condition ; how
then? t. Not as the Righteoufnefs
which the Law requireth : For fo
fliall no man Jiving be juftified in the
fight of God* Row. 3.20. P/rf.143.2.
2. Not a&ameer fign whereby God
doth difcern mens faith : For he
feeth it immediately and needeth no
fign. 3. Not as a meer fign to fatif-
fie the juftified perfon himielf : For
1. There is no fuch intimation in
the
iVorks opened. 321
the Text. 2. Then itfhould be no
further ufeful then men remain
doubtful of their fincerity. 3. The
godly then know the fincerity of
their Faith. 4. Neither is the. bufi-
nefs of that Day, to fatisrie the doubr
ting about the fincerity of their;
Faith, by Arguments drawn from'
their former works : But to judg ;
and juftitie them, and fo put therrir
out of doubt by the Sentence, and;
by their Glory.
4. But the common opinion is\
That it is to fatisrie the condemned ;
World of the fincerity of the Faith
of the godly. But this cannot ftand
with the Truth : For 1 . It is clearly
exprefled a ground or reafon of the
Sentence. 2. And to the Confola- 1
tion and Juftificatbn of the jtiftified: I
and not to the fatisfa&ion or convi-
ction of others bnely or chiefly.
3. The poor world will have
fomewhat ~tlfe to take up their
thoughts, as the Text fli^weth; to
wit,the excufing of the (in for which
they are condemned themfelves ,
4^.25.44. P 5 4. It
322 The Nature of
4. It feemeth that drift doth in
the Text call them \_Righteom~\ in
reference to this perfonS Evangeli-
cal Righteoufnefs mentioned in their
Jultifying Sentence, verf.46. [The
Righteous into life Eternal J]
5. If Gods Juftice engage him,
not to forget their work and labor
of Love, H(b. 6. 10,1 1,12. If the
dead in Chrift are bklled, becaufe
their Works follow them, Rev. 14.
t 3 » If in every Nation, he that fear-
eth God and worketh Righteouihes
be Accepted of him, ^#.10.3$. If
men fhalireap the fruit of well-doing
in due time x GaI.6.j } 8,9. If Mini-
Ilersfave thanfelves in taking tieed
to themklves and to doc1:rine,i Tim,
4.16. If he that doth Righteoufnefs
isrighteous, 1 Job. 3.7. Ifwhatfoe-
vcr good thing any man doth> the
fame he fhall receive of the Lord,
JEpkef.6.%. If hearing and doing be
building on a Rock, Mat. j. 24. If
the doers of Gods Will be the mo-
j triers* fillers, and brothers of Chrift,
i Mat, iz.^o^c. Then the mention
of
* ■ — ___ —
Works opened. 323
of thefe works at judgements more
then to fignifie their fincerity to the
condemned world.
6. If Chrift mention thefe Works
ro convince the world, r. Either
itmuftbebyhis own Teftimonyof
thefe works, that they are fincere
evidences of a fincere Faith. 2. Or
elfe by the difcovery -which the
works doe make themfelvcs. But
I . Chrift may teftifie of their faith
immediatly as well. 2. Works are
no certain fignes of Faith to any
ftander-by, who knoweth not whe-
the Works themfelvcs are fincere, or
not. See more under the 76. Po-
fmo;/t>
If any fay, that it is to filence the
Accufation of Satan, that thefe
works arc mentioned at judgement ;
The fame Anwer will ferve, as to
the laft. Bolides, Scripture giveth
us no intimation of any fuch accufa-
tion; but onely the managing the
Laws Accufation. But if he fhould
Accufe us falfely of Hypocrifie, as
he did Job \ It muft be onely Gods
^i — -- heart-
'324 The Nature of
heart- fearching knowledg of our fin-
cerity that can clearc us.
Yet do I not deny in all this, but
that Works are effeds of Faith, 2nd
to the perfon himfelf, who kno weth
their fincerity, they may be fome Ar-
gument of the fincerity of Faith, and
God will vindicate his peoples Righ-
l teoufnefs before all, and be admtred
iq them. But his JuftirTcation pri-
marily refpecleth the Law, and his
own Juftice, and the Righteoufnefs
and Salvation- of the Juftified, . and
t but remotely' the beholders.
I __ ..
Let me conclude with two or three
cautionary Qna*res concerning the'
inconvenience of the contrary do-
ctrine.
1 Qu. Doth it not needk fly con-
ftrainmen towreft moft plain and
frequent expreffions of Scripture ?
2 £}m. Doth it not uphold that
dangerous pillar of ihe Antinomian
Do&rine, . That wemuft not work
or perform our duties for Life and
Sal-
tVorkj opened* 325
Salvation ; but only from Life and
Salvation : That we muft -not make
the attaining of J unification or Sal-
vation an end of our Endeavors, but
obey in thankfuinefs only, becaufe
we are faved and juftifie-d? A do&rine
which I have elfewhere confuted ;
and if it were reduced to prafttfeby
all that hold it, (as I hope it is not,;
would undoubtedly damn them: For
he that feeksnot, and thatftriveth
not to entcr,fhall never enter. Now
if good Works, or fincere Obedience
to Chrift our Lord, be no part of the
Condition of our full Juftification
and Salvation, Who will ufe them to
that end ? For how it can procure
J unification as a Means, and not by
way of Conditional cannot conceive.
3 «2^. Whether this doctrine
doth not 'tend to drive Obedience
out of the world ? For if men do
once beleeve, that it is not fo much
asa part of the Condition of their
Judication, will it not much tend
to relax their diligence ? I know
meer love and thankfuinefs fhould be
enough;
326 The Nature of
enough : And fo it will, when all
our ends are attained in our Ultimate
End ; then we fhall aft for thefe
ends no more : we (hall have nothing
to do but to love, and joy, and praife,
and be thankful ; but that it is not
yet. Sure, as God hath given us the
affections of Fear, and Dcfire, and
Hope, and fo Care, fo he would have
us life them for the attainment of our
great Ends. Therefore he that taketh
down but one of all our Motives to
Obedience, he helps to deftroy Obe-
dience it ft If, feeing we have need of
every Motive that Cod hath left
us.
4 Qu. Doth it not much confirm
the world in their foul-cozening
Faith f Sure that Faith which is by
many thought to juftifie, is it that
our people do al molt eafily embrace,
that is, the receiving of Chriit for
their Saviour, and expecting Pardon
and Salvation by him, but not with-
all receiving him for their Lord and
King, nor delivering up themfelvcs
to be ruled by him. I meet not with -
one,
Works opened. %ij
one, but is refolved in fuch a Faith,
till it be overthrown by teaching
them better. They would all truft
Chrift for the faving of their fouls,
and that without diflembling , for
ought any man can difcern : Are all
thefe men juftifled ? You will fay,
They do it not fincerely. Anf. There
is evident a (incerity oppollte todif-
fimulation : But a Moral or Theolo-
gical fmcerity there is not ; Why is
that ? but becaufc they take but half
of Chrift, Let any Minifter but try
his ungodly people, whether they
will not all be perfwaded very eafily
to beleeve that Chrift will pardon
them and fave them, arid to expecl
Juftifkation from him alone? But
whether it be not the hardeft thing
in the worjd, to perfwade them re-
ally to take him for their Lord, and
his Word for their Law, and to en-
deavor faithful obedience according-
ly ? Surely the eafinefs of the former,
and the difficulty of the latter, feem-
eth to tell us that it is a fpiritual, ex-
cellent, neceflary part of juftifying
Faitlv
3*8 The Nature of
Faith,to accept unfeignedly of Chrift j
for our . Governor , and that part
which the world among us will mod
hardly yeeld to, and therefore hath
more need to be preached then the
other. (Though Come think thac no-
thing is preaching Chrift,but preach-
ing htm as a pardoning, juftifying Sa-
vior. ) Indeed among theTurks or In-
dians,that entertain not theGofpdjt
is as neceflary to preach hispardoning
Office, yea and the verity of his Na-
tures and CommiiTion: Therefore the
Apoftles when they preached to J ews
orPagans,did firft&chitfly teach then;
the Perfon and Offices of Chrift, and
the great benefits which they might
receive by him-.but when they preach
(as fames) to ProfeiTors of the Chri-
ftian Faith, they chiefly urge them,
to itrive to enter, to fight, that they
may conquer, fo to run that they
may obtain to lay violent hands up-
on the Kingdom,and take it by force,
and to be unwearyed in laborious o-
bedience to Chrift their Lord ; to
be ftedfaft, immoveable, always a-
bounding
mrks opened.' 339
bounding in the Work of the Lord,
forafmuch as they know their labour
is not in vain in the Lord.
5. Laftly, Is not this excluding of
(ince.re Obtdiencefromjuftification,
the great ft umbhng block of Papifts?
and that which hath had a great hand
in turning many learned men from
the Proteftant Religion to Popery?
When they fee the language of Scrip-
ture in the forecked places fo plain
to the contrary : When JllyricHt ,
6 latins, AmfderfuSy&c.Qx&X account
it a herefie in George Major, to fay,
That good Works are necefTary to
Salvation : And when (if Melchior
Adam pis fay true) eo dementia &
impietatis vtntnm erat, ut non du-
bitartnt quidam h<ec axiomata pro-
fugnare ; Bona of era noafunt ne-
etjJArja dd faltttem: Bona opera_
ojjiciunt falnti ; Nova cbedientia
non eft necejfaria. When even Me-
Unfthons credit is blafted, for being
too great a friend to good Works,
though he afcribe not to them the
kail part of the Work or Office of
Chrift I
5^0 The Nature iff
Chrift : And wheri to Ms day many
Antinomian Teachers, who are mag-
nified as the only Preachers of
Free Grace , do aflfert and pro-
claim , That there is no more re-
quired to the perfect irrevocable
joftification of the vikft Murderer
or Whoremafter, but to beleeve that
he is juftified, or to be perfwadfd
that God loveth him. And when
fuchs Edokasthat, MtdthtMar-
rfi»of Moderne Divinity, can Have
fo many applauding Epiftles of fuch
Divines ; when the Doctrine of it
is, That we muft not Acl: for jufti-
fication or falvation ; but onely in
thankfulnefs for it : contrary to the
main drift of the Scripture, which
fopreflethmen to pray for pardon,
and to pardon others, that they
may receive pardon themfelves : and
to ftrive to enter, and run that they
may obtain, and doe Chrifts Corn-
dements that they may have right to
the Tree of life, and enter in by the
'gate into the City, Revel. 22. 14.
I Doe thefe men thinke that we are
perfect-
Work* opened. 33 1
perfectly juftifyed arid faved already?
before the abfolving fentence at the
great TribunaU ,• or the poffeflion of
the Kingdome, for which we wait
in Hope ? Indeed when we have
that perfect fakation, we {hall not
need to feek it, or labour to attain
it ; but mult everlaftingly be thank-
full to him that hath ourchafed it,
and to him that hath oeftowed it.,
But in the mean time, he that feek-
ethnec, (hall riot find, and he that
runnesnoc (hall not obtaia : No,
nor all that feek and run neither ,
Luk. 1 j. 24. Lttks 12. 31. z Tim,
2.5.
This Do&rine was one that helped
to turn off Grotitu to Caffandrian
Popery ; See Grotii votum, Pag.ii.
22.23. 115. And was offenfive to
MelanEhhen, Bucer, and other Mo-
derateDivinesof our own.And al ari-
feth hence.That men underftand not
the difference betwixt Chrifts part
of the work, which he performeth
himfelf, and that which he requireth
& enableth us to perform:nor know
the y|
53* The Nature of
! they, that true juftifying Faith doth
at once receive Chrift, both as Lord
and Saviour ; and that (incere Obc
dience to Chrift, is part of the Con-
dition ot the New Covenant. Works
(or a purpofe to walke with God J
(faith Mr. Ball on the Covenant
pag.73.) doejuftifieas the Paflive
qualification qf the fubjecT: capa-
ble of Juftification. See Calvin on
Luke 1.6. The common affertion
t)\m[That goodfVorks do follow Jh-
fttfication^ but not go before it ]
muftbe underftood, or it is felfe,
viz,. Adtuall obedience goeth not
before the firft moment of Justifica-
tion, But yet it is as true, 1. That
the taking of Chrift for our Lord,
and fo delivering up our {elves to his
Government (which is the fubjec^i-
on of the heart, and refolution for
further obedience, and indeed an ef-
fentiall part of Faith,) doth in order
of nature goe before our firft juftifi-
; fixation. 3. That Acluafl Obedi-
I encefas part of the Condition) doth
in order of Nature eoe before our
Jufti-
Works opened, jjj
juftificacion as continued and confor-
med. For chough our Marriagtcon-
traft with Chrift doe give us tfye firft
pollefllon,yet it is theMarriage faith*
fuiiie.s and duties, which muft conti-
nue that pofTcflion. 3. That perfeve-
ranee in faithful obedience doth both
in nature and time go before our full,
compleatandfinalljuftification; and
that as part of the Condition of ob-
taining it. If we walkjn the light , as
he is in the light ^ we h^ve fellonvjhif
one With another ,and the blood offe-
fits ChriB his Son cLcanfeth us from
• all fin, 1 Joh,l.7..So'7/^. 1.16. 17.
; I %.\9.fV4fb jouymake jou clt An*pHt
I away the evil of your doings- y ceafe to
do evil; learne to doe well^crG.Come
\ now^rc. though your (ins fa a£.fe*r r
i let ,t hey fhal be as White asfnow^ and
1 though they be red like crirnfoflythey
fhal be like wool£o E^ekt 3 ? . 1 4. 1 5,
i <5. #• 1 8. 2 1 . 2 2. Neither kt any
objecl 3 that this is the Law of works:
For certainly that hath no promifes
of forgivenefle : And though the
difcove-
jj4 The Nature of
difcbveries of the way of Jufitfica-
on be delivered in the old Tefta-
rbeht, in a more dark and Legal lan-
guage then in the New; yet not in
termes contradictory to the truth in
the New Teftament. Thus you may
fee, in what fence it is that Chrtft
will judge men according to their
Works : and will fay, Come ye blef-
feA of my Father, inherit the king-
dome, &c.For I "toas hungry, and ye
fed me, &c. Well done, good and
faithfull Servant, thou haft been
faithful! in few things ; I Will
make thee Ruler over many things :
Enter thou into the joy of thy Lord,
Matth. 25.
For being made ferfetl, he be-
became the Author of Eternal!
falvation to all them that obey him,
Hebr.5. 9. Of- whom it (hall be
♦(aid, when they are glorified with
him : Theje are : they that come
out of great, tribulation,: and have
iy toa(hed their robes in the blood of
the Lamb e, ad made them white:
Therefore are they before the
throne
Works opened. 335
throne of god, and ferve him day
and night in hi* temple ; and he
that fttteth on the throne Jhall
dwell among them, Revel. 7.14. 15.
To whom be Glory for ever,
Ameny
REader, becaufe an ex-
ad: Index would con-
tain a great part of the
Book,! (hall omit it : and
inftead of it, I here lay
thee down lome of the
chief Diftin&ions, upon
which this Difcourfe de-
peildcth. defirirtgthecto
underftand them, and
keep them in memory.
Youmuft diftinguift,
i; T> Btmxt Gods Decretive or
LJPtfrpoftng mil : And his
Legiflative or ^Preceptive Will.
The i, is his Determining of E-
J2^ vents.
vents. The a. of 'Dntj and Re-
Ward.
2. Betwixt 1. the Covenant or
Law of fVdr\s, Which faith, Obey
perfedly, and Live ; or fin,and Dye.
2. And the Covenant or Law of
Grave, which faith, Eeleeve, and be
faved 5 &c
3. Betwixt the two parts of each
Covenant ; viz. 1. The primary,
Sf covering the djtty in Precepts,
I and prohibiting the Sin. 2. The fe-
ainJary, difcovering the Rewards
and Penalties, in Promifes and
Thref.tnings. .
4. Betwixt a two-fold Right eoufnes
. of one and the fame Covenant. 1. Of
perfeCi Obedience, or performance of
the Condition. 2. Of Offering, or
fatisf allien for difobedience, or non-
performance ,Which maketh the' Law
to have nothing againfi hs, though
WedifobeyeL See-Vtmhk. of- Jufti-
fcation,^^.!. Our Legal Right e-
oufnes is ofthttUfcfort^uoi of the
firft. 'Both thefe forts of Righteouf*
nefs are not poffible to be found in a- \
v\
nj one perfon^except Chrifl, who had
the former Righteoufnefs as his own,
(incommunicable to us in that form}
The 2. he had for ns> m he was by
imputation a firmer: And Jo we have
it in i or by him. Mark this.
5. Betwixt two kinds of Righteouf-
nefs, fuitable to the two Covenants
and their Conditions. 1. Legall
Righteoufnefs, Which k onr Confor-
mity, or fatis fall ion to the Law.
a. And Evangelical Righteoufnefs,
which is our Conformity to the new
Covenant, Note, that 1. Every
Chriftian muft have both thefe.
2. That Qur Legal righteoufnefs is
onefy that of Sat if all ton : but our
Evangelical is only that of Obedi-
ence, or performance of the Conditi-
on, 3. That our Legal Righteouf-
nefs it all Without us in Chrifi, the
other in ourfelves,
6. Betwixt Evangelicall Righte-
oufnefs, improprrly fo called ,viz. be-
becaufe the Gojpel doth reveale and
offer it. This u our Legal righte-
oufnefs in Chrift. 2. And Bvangc-
I
lical right etxfaefs properly fo culled
viz. Becaufe the ne^ Covenant is
the Rule to which it is conformed.
This is our performance of the new
Covenants Conditions*
7. Betwixt the Life or Reward
in the firfi Covenant : viz. Adams
paradije vsippinefs. 2. And the Life
ofthefecond Covenant - y Which //, £-
tcrnal glory in heaven.
8. Betwixt the death or curfe of
the old Covenant, which U oppofite to
its reward: This one ly Was laid 01$
Chrift 3 and is due to Infants by na-
ttire. 2. And the death of the J econd
Covenant , oppofite to its life , called
thefecond death t & far forer puniib-
ment.This finaU nnbeleevers ftffer.
9. Betwixt fins againft the firft
Covenant : For thefe Chrift died.
2. And fins againfi the fecond Co-
venant ; For thefe he dyed not.
I o. Betwixt finning againfi Chrift
andtheGofpel, as the objetl of our fin
only: So Chrift died for them. 2. And
finning again ft the new Covenant as
fitch, or as a threatning Law : So
Chrift dyed not for them. 11. |
1 1 . Beftoixt delaying to perform
the conditions of the new Covenant.
This is not threatned with death,
2. And final non-performance. This
is proper violation of the Covenant,
and a fin that leaveth no hope of re-
covery.
1 2; Betwixt paying the proper
debt of obedience (at Chrijl did him-
felfy) or off offering (as the damned
do.) 2. Andfatisfying for non-pay-
ment ; as Chrift did for us.
13. Betwixt repealing the Law
or Covenant (Which is not done)
2. And relaxing it or dijpenjing With
it (Which is done.)
14. Betwixt relaxation or difpen-
fation in the proper fttbjett and cir-
enmflances of the 'Penalty. This is
done in removing it from us to
Chrifl. 2. And difyencing with the
Penalty it f elf This is mt done ;for
Chrifl did bear it.
I5# Betwixt the change of the
LaW : 2. And of the finners reten-
tion to the LaW.
16. BetWixt the Law es forbidding
Q 5 and
and condemning the fin ' (fo it doth
fiill.) a. And its condemning the
finner : (So it doth not to the jufii-
fied, hecaufe Chrifi hath born the
enrfe, )
17. Betwixt the Precepts as ab-
firatledfrom the Covenant termes t
(Which really they are -not at all)
| 2.. And at belonging to the fever all
Covenants,
1 8. Betwixt perfection of Holi-
neffe (Which is a quality.)' This is
" not in this life, 2. And Perfection
of Right eoufnefs, (which is a Relati-
on:) This isperfett 7 or none all.
I p. Betwixt recalling the Faft y
or the evil of the Fail, or its defer t
ofpuniJhment.Thefe are never done,
n$r are pajfible. 2. And removing
th£ duenefs of ppmifhmentfrom the.
Offendor.This is done.
2Q. *BetWixt Pardon and fufiifi-
cation Conditional, Which is an im-
mediate effetl of Chrifi s Dejtth,and
Refurfeltion, or rat her of thema-
Iking of the new QovenanU 2. And
pardon and Jufiif cation Abjofate,
Vtken
1
when we have performed all the Con-
ditions.
2r» BetVeixt Conditional Tar don
and J vilification, Which is only Po-
tential. (Such is that which imme-
diately follow tth the enabling of the
new Covenant to men before Faith,
or before they have finned. ) i.jdnd
Conditional J unification, which is
aftual, and of which the p erf on hath
true pojfefflon, fitch is our JufHfica-
tion after Faith, till the lasl Judg-
ment y whkh is ours aelually, but jet
upon condition of perfeverance in
Faith andfincere Obedience.
22. BetWixt "Fur don andfufti-
fication, as they are Immanent Atls
in Qed, (improperly, and without
Scripture,cafted Pardon orjufiifica-
tion)i. An^arJon &J unification,
as, they are- Tranfient Alls perform-
ed by the Go/peJ Promije as Gods In-
ftrument. This is- the true Scripture
purification.
23. Betwixt J unification in Ti-
tle and Sence of Law, ( which is in
this Life.) 2. And /unification in
„ _-_ fen
fentence of the Judg/ which u at the
laft Iudgment)
24* Betwixt juftifyittg us againft
a true Accufation, (as of breaking
the Law.)Thus Chrift juftifieth us;
I and here it is that we muft plead hi*
Satisfaction* 2. Andiuftifying us a-
gainflafalfe Accufation, (as of not
\ performing the Conditions of the
: Gofpel,) Here we mufi plead not
guilty ^nd not plead the Sat is f allien
ofChrift.
25. Betwixt the Accufation ef
the Law, (from Vthich Chrift doth
juftifie believers. ) i.And the Aecu-
fation of the Go/ pel or *e& Cove-
I nan*) f or **t performing its Condi-
■ tions at all ,{ from which no man can
be juslified,andfor Which there is no
facrifice*)
26. Betftixt thofe AUs which re-
cover us to the ftate of Relation*
which we fell from*, that is, Pardon,
Reconciliation ani luftif cation,
2. And thofe which advance us to a
far higher ftate, that is, Adoption
and Vnion with Chrift,
27. Be-
27* Betwixt eurfirft Pojfefpon of
Ixftification/ which is upon our con-
trail: with Chrift or meer Faith.)
2. And the Confirmation^ Continua-
tion and Accoptpli/bment of it,
(Whofe Condition is all 9 fine ere O-
b edit nee and Perfeverance.)
28. Betwixt the great fummary
duty of the Gosf>el to Which the reft
are reducible: which is Faith.
I .And the Condition fully exprejfed
in all its farts \ whereof Faith is the
Epitome.
2p. Betwixt the word £ Faith]]
as it is taken PhyficaHy.andforfome
one Jingle Atl : 2. And as it is taken
Morally , Politically and Theologi-
cally here ; for the receiving of
Chrift With the whole font.
30. BetWixt the Accepting of
Chrift as a Saviour only 7 ( which is
no true Faith , nor can juftifie. )
2. And Accepting him for Lordalfo
(which is true ^ftifjing Faith*)
31. Betwixt the fore} r aid Receiv-
ing of Chrift himfelf in his Offices
( Which is the AH that Juftifeth:)
2. And
*. And Receiving his Promifes and
Benefits, (a confecjuent of the for-
mer : ) Or betwixt accepting him
forjuftification; 2. Andbeleeving
that we are juftified,
32. BetVrixt the Metaphyseal
Truth of enr Faith : 2. And the
Moral Truth.
33. Betwixt the Nature of the
Atl of Faith, which juftifieth, or its
Aptitude for its office (which it, it*
receiving Chrift :) 2. And the pro*
per formal Reafon of its fuftify'wg
power, (which is, becaufe it is the
Condition upon which God will give
hs Chrift s Right cottfnefs.)
34. BetWixt Works of the LaW
(which is perfetl Obedience:) 2. Ani
Works of the CjoFhel Covenant
(which is Faith and fine ere Obedi-
ence to Chrift that bought w.)
3 5. Betwixt Works of the Cjoftel
j ufeAas Works of the Goffel, f. e. in
I fubordination toChrift,a*Cenditions.
' of our full fuftif cation and Salvati-
on bj hint. 2. And Workj command-
I ed in the Qejpel *fcd as Works of the
Laft, or to legal ends, viz. to make
up in Whole or in part our proper le-
gal Right eoufnefs ; andfo in oppoji-
tion to Chrifis Righteoufnefs, or in
co-ordination with it. In the fir fl
fence, they are necejfary to Salvati-
on : In thefecondy Damnable*
36. Betwixt receiving (fhrift
and loving him as Redeemer {which
is the Condition it felf: ) 2. And
taking the Lord for our God and
chief Goody and loving him accord-
ingly 3 Which >ii -ft ill imply ed in the
Covenant as its End and T.erfeCli-
on; Andfoas more excellent then
the f roper Condition? of the Cove-
nant.
(jlory to (jod in the
higheft, and on Earth
Teace ; Cfood+mll to-
wards we^Luk-i. 14
Pofi-
Tottfcript.
WHereas there is in this Book
an intimation of fomething
whicMhave written of Vmverfal
Redemption, Underftand, that I am
writing indeed a few pages on that
fubjecl onely by way of Explication,
as an Ettay for the Reconciling of the
great differences in the Church there-
abouts: But being hindered by conti-
nual ficknefs,and alfo obferving how
many lately are fet a work on the
fame fub jed,(as fVbitfield,Stalbaw>
Howe, Oveeyty and fome men of note
that I hear are now upon it,) I (hall
a while forbear, to fee if fomething
may come forth which may make
my endeavor in this kinde nfelefs,and
fo fave me the labor : Which if it
come not to pafs, you (hall (hortly
have it, if God will enable me.
Farewel.
AN
APPE NDI X
to the fore-going
TREATISE;
BEING
An Anfwer to the
Objections of a Friend
concerning fome Points
therein contained.
And at his own Defire annexed for
the fake of other* chac may have the
fame thoughts.
Zanchim in Philip. 5. 1 5.
trhai can be more pernicious to a Student. yea.
to a Teacher, i>icit to think that he tyiow-
eth all things, avd no l{nurvhdg can be
wanting in him ; For being once puft up
with this falfe op'n ion , he^rviU profit no
more. The fame is much truer in Christi-
an Religion y and in the fyowUdg of
Christ.
Rom. j. 2 j .
whom God hath fct forth to be a propitiation,
through Faith in his blood, for Remiflign
ofjmsthatarepaft, through the forbear-
ance of God,
RE ADER
The diforder of
the Interrogati-
ons and ObjeHions y
which extorted from
me this wholeTraBat?
by pieces one after an-
other, hath caufed me
(an unfeigned lover of
method) to give thee
fuch a diforderly, im-
methodical Mifcella^
ny % Alfoihe quality of
thefe Obje&ions hath
occafioned me to an-
fwer many things tri-
vial y while fl I know
A a 2 wore
more difficult ana
weighty pointy are o~
verloo^ea: thefe tbingi
need no excije-but this
infer mat ion * o That I
was to follow & not to
I ad : and that I write
only for thofe who know
left than my felf» if
thou kriow more thank
God, and joy n with me
for the Anflruclion of
the 'w nor ant i whofe in-
I r ° • r J •
formation, reformation
falvation^andther-
• -
&
by(jods glory is the top
of my ambition, R.B.
j4ppe?iAix.
ANSWER
to fome
Obje&ions 8c Qucftions
OF
One that perufed this fmall
Tractate before it went to
the Prefs*
The f tint of the Objections is as
followeth.
T feemeth ftrange to
me, that you make
the death which the
firft Covenant did
threaten to be only
in the everkfting differing of foul fe-
parated from the body, and that the
body (hould be turned to earth, and
A a 3 fufttr
Appendix.
differ no more but the pains of death;
and confequently not whole man ,
but only part of him (hould be
damned?
2. Though you feem to take_ in
th^AcTiveRighteoufnefs of Chrift
with the Pafilve into the work of
Juftification , yet it is on fuch
grounds, as that you do in the main
agree with them who are for the
Paflive Righteoufnefs alone, againft
the ftreara of Orthodox Divines ?
3.I pray you clear to me a little more
fully in what fence you mean, that
no (in but final unbelief is a breach or
violation of the new Covenant, and
how you can make it good, that tem-
porary unbelief, and grofsfin is no
! violation of it, feeing we Covenant
I againft thefe ?
4. Whether it will not follow
I from this doctrine of yours, that the
new Covenant is never violated by
any ; for the regenerate do never
finally and totally renounce Chrift,
and fo they violate it not ; and the
unregenerate were never truly in
Covenant,
Appendix.
Covenant, and therefore cannot be
faj4 to violate the Covenant which
they never made?
5. How you will make it appear,
that the new Covenant is. not made
with Chrift only ?
6. How make yon Faith and Re-
pentance to be conditions of the Co-
venant on oar part, feeing the. be-
llowing of them is ; part of the con-
dition on Gods part : Can they be
our conditions and Cods too >
7. Seeing God hath promifed;US
thefe which you call conditions, is
not the Covenant therefore rather
abfolutei and more properly a pro-
mife?
8. In making a general Covenant
to all, you bring wicked men under
prprpife, whereas all the promifes are
Yea and Amen in Chrift, and fo be-
long only to thofe in Chrift : I find
no promife in Scripture made to a
w.ictediipan..
9. May you not elfe as well give
the feals to wicked men as the Co-
venant^ Except you will 'evade as
A a 4 Mr
8 Appendix.
Mr Blake, and fay the Sacrament
fealbut conditionally; and then let
all come that will.
10. How can you make it appear,
that [_Do this And live~] is not the
proper voyce of the Covenant of
Works ? Or that according to the
new Covenant we muft aft for life*,
and not only from life; or that a man
may make his attaining of life the
end of his work,and not rather obey
only out of thankfulnefs and love ?
ii. Why do you (ingle out the
boek called, The marrow of modern
Divinity to oppofe in this point ?
12. Seeing you make faith and
covenanting with Chrift to be the
fame thing ; do you not make him
to be no real Chriftian that never fo
j covenanted ? and confequently him
1 to be no vifible Chriftian who never
profeffed fuch a Covenant ? and fo
you bring in a greater neceflity of
publique covenanting, then thofe
who are for Church- making Cove-
nants ?
13. Do you not go againft the
ftream
ftream of all Divines, in denying the
proper aft of Faith, as it juftifieth, to
be either Recumbency, Affiance, Per-
-fwafion, orAflfurance? but placing
it in Confent or Acceptance ?
14. Dtfyc*a not go againft the
ftream of all Divines, in making the
Acceptance of Chrift for Lord, to be
as properly 3 juftifying aclt as the ac-
cepting him for Saviour, and all that
you may lay a ground work for Ju-
(tifkation by Gofpel Obedience or
Works ; fo do you alfo in making
the Acceptance of Chrifts Perfon and
Offices to be the justifying acl, and
not the receiving of his Righteouf-
neis and of pardon?- *
t f. How can you reconcile your
Juftirlcation by Works with that of
£0*0.3.24. <£• 4.4,5,6?
16. Idefire fome fa tisf action in
that which Maccov w,and Mr Ow-
en oppofe in the places which I men-
tioned.
A a $ The
io ayfppeadix.
The Jnfwer.
TO the firfl Objection about the
death threatened in the firft Co-
venant, I anfwer : i. I told you I
was not peremptory in my opinion,
but inclined to it for want of a bet-
ter. 2. I told you, that the Ob-
jections feem more ftrong which are
againft all the reft, and therefore I
was conftrained to make choice of
this , to avoid greater abfurdities ,
then that which you -object. For,
*. If you fay that tsfdam . fhould
have gone quick to Hell, you contra-
dict many Scriptures, which make
our temporal death to be the wages
of fin. 2. If you fay that He fhould
have dyed,and rofe again to torment:
i . What Scripture faith fo ? 2. When
fhouldHehaverifen? 3. You con-
tradict many Scriptures,which make
Chrift the Mediator, the only pro-
curer of the Refurrection. 3. If you
%,
1 ...tmiU ii i. ii u, 1 . i n -" J -" ' " »■ " ■■■ ».or > •
asfppe'/idix. 1 1
fay , He (hould have lived in perpetual
miferyon earth, then you dafh on
the fame Rock with the firft opini-
on. 4. If you fay. He (hould have
dyed only a temporal death, and his
foulbeannihilated,then i.you make
Chrift tohave redeemed us onlyfrom
the grave, and not from hell, contra-
ry to I Thef. 1 . 1 o,who hath de I iv er-
ect hs from the wrath to come. 2.You
make not hell, but only temporal
death, to be due too, or deferved by
the fins of believers, feeing the Go-
fpel only (according to this opinion)
fbould threaten eternal death, and
not the Law ; but the Cofpel threa-
tened it to none but unbelievers.
You might eafily have fpared me
this labour, and gathered all this An-
fwer from the place in the book
where I handled it ; but becaufe o-
ther Readers may need as many
words asyou, I grudg not my pains.
T
O your fecond Objection about
Chrifts active and paflive Righ-
teoufnefc;
1 2 ^Appendix.
teoufnefs : You (hould have over-
thrown my grounds, and not only
urge my going againft thcftreamor
Divines : As I take it for no honor
to be the firft in venting a new opi-
nion in Religion,!© neither to be the
lait in embracing the truth : I never
thought that my faith muft follow
the major vote ; I value Divines al-
fo by weight, and not by number ;
perhaps! may think that one Pare-
nt, Pifcator, Scvltetus, Alfred w,
Cufellnsy Gdtaker .or UradfbaW) is
of more authority then many Writers
and Readers : View their Writings,
and anfwer their Arguments, and
then judg.
TO your third, about the viola-
tion of the Covenant, I (hall
willingly clear my meaning to you
as well as I can, though I thought
what is fa id had cleared it. The 34
Aphorifm ( which is it you object a-
gainft)doththus far explain it, 1. That
I fpeak o£ Gods Covenant of Grace
only,
Jppendix. 1 3
only,or hisnew Law, containing the
terms on \v ch men live or dye.2.That-
by [[violation] I mean the breaking
or non-performance of its condi-
tions, or fuch a violation as bringeth
the otfendor under the threatning of
it, and fomaketh the penalty of that
Covenant breaking due to him. 3. I
there tell yoiuhat the new Covenant
may be neglected long, and finned a-
againft objectively ,and Chriits Com-
mands may be broken, when yet the
Covenant is not fo violated. The
Tenor of the Covenant metbinks
(hould put you quite out of doubt
of all this, which is [He that belie-
vethjhall be faved, and be that be-
lieveth not /ha/I be damned.'] The
unbelief and rebellion sgainft Chrifl:,
which the godly were guilty of be-
fore believing, is a neglect or refufal
of the Covenant ; and I acknowledg
that all that, while they were in a
damnable ftate , that is, in a ftate
wherein they fhould have been dam-
ned, if they had fodyed ; for then
their unbelief had been final.
But
14 Appendix*
But your doubt may be, whether
they did not deferve damnation
t while they were in their unbelief for
refilling Grace ?
I anfwer you as before : I . I look
upon no punifhment as deferved, m
fenfuforenfijn the fenfe of the Law,
but what is threatened by that Law:
Now you may eafily refolve the
Queftion your felf, Whether the new
Covenant do threaten damnation to
that their unbelief? If they believe
not at all before death,itpronounceth
them condemned , otherwife not.
2. Yet might they in this following
fenfe be faid to deferve the great
condemnation before they obeyed
theCpfpel, viz* as their unbelief is
that fin for which the Cofpel con-
demned men, wanting nothing but
the circumftance of finality or conti-
nuance to have made them the pro-
per Tub jeds of the curfe ; and if was
no thanks to them that it proved not
final ; for God did make them no
promife of one hour of time and pa-
tience, and therefore it was meerly
his
Affendix* 1 5
his mercy in not cutting them off,
which made their unbelief not to be
final and damning: Many a man
that lived not half fo long in rebelli-
on, did yet prove a final condemned
rebel ; fo that they did deferve, that
God in the time of their infidelity
fhould have cut off their lives, and
fohave let their infidelity be their
destruction. But fuppofing that God
would not fo cut them off, and fo
their unbelief fhould not be final,
(which is the cafe,) and fo they are
condemned or threatened by none
but the firft Law or Covenant which
Chrift did fatisfie : But as for the fe-
cond Law or Covenant it condemn-
ed them notj fo that Chrift need not
bear the condemnation of that Co-
venant f©r them; for He doth not
fetch any man from under the con-
demning fentence of it, but only in
rich mercy to hischofenHe doth pre-
vent their running into that con-
demnation, partly by bearing with
them in patience, and continuing
their lives, (for into the hands of the
purchafer
1 6 Appendix.
purchafer are they wholly commit-
ted,) and partly by prevailing with
them to come in to him by the effi-
cacy of his Word and Spirit ; fo that
confidering them as unbelievers who
were to be converted, and fa they
were neither the proper fbbjects of
thePromife cf the new Covenant,
nor of the threatening and condemn-
ation of it: Promife tfoey had none,
but conditional, fuch as they had not
received, and fo were never the bet-
ter for; and fo they were without the
covenant, & withouthope,and with-
out God,and ftrangers to all the pri-
viledges of the Saints : But yet not
thofe to whomtheLaw orCovenant
faith, You flialfurely dytf, except they
had been fuch as fliould never have
believed : And for that wrath (Efb.
*.3.)whtch they were children of by
nature, it muft needs be only the
wrath or curfe of the firft violated
Covenant ,and not thewrath or curfe
of the fecond ; for no man is by
nature a child of that.
But I perceive you think it a
ftrange
b
Appendix, 1 7
ftrange faying , that a man by the
greateft, groffcft a&ual fin may not
be (aid to violate this Covenant, fo
as to incur its cur fe,. but only for
final unbelief : Do not the godly
fometimes break Covenant with
Chrift ?
Anfw. I have two things to fay
to the helping of your right under-
ftanding in this, «te; a two-fold
diftin&ion to minde you of, which
you feem to forget. 1. Either the
grofs fins, which you fpeak of, are
fuch as may ftand with fincerity of
heart, or fuch as cannot: If they
be fins of really godly men, then
certainly they violate not the Cove-
nant, fo as to make them the fub-
jec*rs of its curfe : For the Covenant
faith not, He that finneth (hall be
damned ; nor he that committeth
this, or that great fin, (hall be damn-
ed : But, he that belecvethnot (hall
be damned.
ObjeEi. But is not this Antinomt-
aniftru which you fo deteft? Is it
not faid, that no whoremonger, or
unclean
1 8 Appendix.
unclean perfon, or covetous per-*
fon,&c. (tall enter into the King-
dom of Chriftj or of God? Rev.n.
8. & 22.15. & £/>/?. 5. 5. that for
thrfe things fake cometh the wrath
of Cod upon the children of dif-
obedience?
Anfw. I pray you remember that
I have already proved, that Faith is
the confenting to Chrilts Dominion
and Government over us ; or the
accepting of him for our Lord, that
we may obey him, as well as for our
Saviour, that we may have affiance
in him : And confequently UnbdicP
(in this large fence in which- the Go-
fpel ufeth it in opposition to that
faith which is the condition of the
Covenant ) con taineth in it all Rebel-
lion againft drifts Government : I
could prove this to you out of many
pUio Sctiptaares, but theplainnefsor:
H naay fpare me that labor : Even in
the Text objected, the word ttanf-,
lated \ChiUren of oUfobedience~]
' doth fignifie both Vnbeliefznd Dif-,:
obedience ; or obifeate,iinper£wade-
able
\
Appendix. ip
able men, that will not be perfwaded
tobeleeve and obey: 2Thejf* 1.8.
Chrift {hall come in flaming fire to
render vengeance to them that obey
not his Gofpel : Certainly thofe are
unbeleevers. Or if you will have it
plainly in drifts own words, what
is the damning fin oppofed to Faith,
fee it in Luk. 1 9.27. But thofe mine
enemies , which Vwuld not that I
(boald reign ever them, bring them
hither ,av A Jlay tb&m. bef ere me. It
is not then for every ad: of thofe
fore-mentioned fins that the ever-
lafting wrath of God doth come
upon men ; for then what {hould
become of Davnl,Noah, Lot, Mary
Magdalen, and all of us ? But it is
for fuch fins as do prove and proceed
from a confederate wilful refufal of
Chriits Government, or an unwill-
ingnefs that he {hould reign over us.:
and that not every degree of unwill-
ingnefs,but a prevailing degree,rrom
whence a man may be (aid to be one
that would not have Chrift reign, &c.
Becaufe this is real unbelief it felf, as
oppofite
20 Appendix.
oppofite to that Faith which is the
condition of Life, which is the re-
ceiving of ChriftforLordas well as
Saviour.
Yet it is true, that temporal judg-
ments may befall us for particular
fins ; as alfo, that each particular fin
doth deferve the eternal wrath
which the firft Covenant doth de-
nounce; but not ( in a Law- fence)
that which is denounced in thefe-
cond Covenant. Every great fault
which a Subject committeth againft-
his Prince, is not capital , or high
Treafon. Every fault or difobedient
act: of a Wife againft her Husban i
doth not break the Marriage Cove-
nant, nor loofe the bond : but only
the fin of Adultery ( which is the
taking of another to the marriage
bed, or the choofing of another huf-
bandj and actual forfaking the Huf-
band, or renouncing him.
. And you need not to fear left this
doctrine be guilty of Antinomia.
nifm ; For their Error (which many
of; their adverfaries alfo are guilty
of
Afpendix, 2 1
of J lieth here ; That not underftand-
ing, that receiving Chrift as Lord is
an effential ad of jollifying Faith,
nor that the refufal of his Govern-
ment is an etfential part of damning
unbelief; they do thereupon ac-
knowledg na condition of Life, but
bare Belief in the narrowest fence ;
that is, either Belief of Pardon, and
J unification, and Reconciliation, or
Affiance in Chrift for it : fo alfo
they acknowledg no proper damn-
ing fin , but unbelief in that ftridl
fence as is oppofit to this faithjthat is
the not beleeving in Chrift as a Savi-
our.
And upon the common grounds
who can choofe but fay as they, that
neioher drunkennefs , nor murther,
nor any fin, but cnat unbelief doth
damn men, except he will fay that
every fin doth ; and fo fet up the
Covenant of Works , and deny his
very Chriftianity, by making Chrift
to dye in vain: fo. great are the in-
conveniences that follow the igno-
rance of this one point, That jufti-
fying
22 Appendix. '
tying faith is the accepting of Chrift
for Lord and Saviour ; and that fin-
cere obedience to him that bought
us, is part of the condition of the
new Covenant.
I have been forry to hear fome
able Divines, in their confeflions of
fin , acknowledging their frequent
violation of this Covenant; yea,
that in every finful thought, word
or deed they break the Covenant
which they made in Baptifm. Did
ever any fober man make fuch a Co-
venant with Chrift, as to promife
him never to fin againft him ? Or
doth Chrift call us to fuch a Cove-
nant? Doth his Law threaten, or
did we in our Covenant confent,
that we fhould be condemned if e-
ver we committed a grofs fin ? I
conclude therefore, that thofe fins
which do confift with true faith, can
be no breaches of the Covenant of
Grace; For elfe (Faith being the
condition; we*fhould both keep it,
and break it, at the fame time.
2. But all the doubt is about the
. fins
Appendix. 23
fins which sire inconfiftent with
Faith. Thofe are cither, 1. Difobe-
dience to tke Law of Works ; ( but
that cannot violate the Covenant of
Grace as fuch.) 2. Or elfe Refufal
ofChriftby Rebellion and Unbelief
privative, ( for of negative unbelief
I will not fpeak : 3 And that Refofal
is either, 1. Temporary, (of that I
havefpfcken already: ) Or, 2. Final
( and that I acknowledg is the vio-
lation of the Covenant.)
Perhaps you will object, That the
fin againft the Hfcly Ghoft alfo is a
damning fin, and fo a breach of the
Covenant. To which I anfwer, Fi-
nal Unbelief is the Gemu, and hath
under it thefe three forts. 1. Ordi-
nary final Unbelief, viz. againft Or-
dinary mean's. 2. The fin againft the
Holy Ghoft. 3. Total Apoftacy :
All thefe are unpardonable fins.
I have in another Treatife adven-
tured to tell you my judgment con-
cerning the fin againft the Holy
Ghoft, viz. That it is when a man
will not beleeve in Chrift notwith-
{landing ^
24 Appendix,
ftanding all the teftimonial miracles
of the Holy Ghoft, which he is con-
vinced de fafto were wrought, but
yet denyeth the validity of their
Teftimony. This is the unpardonable
unbelief, becaufe uncureable: for
it is the laft or greateft Teftimony
which Chrift will afford to convince
the unbeleeving world ; and there-
fore he that deliberately refufeth
this, and will not be convinced by
it , is left by God as a hopelefs
Wretch. So that the fin againft the
Holy Ghoft is but a fort of final un-
belief. Lay by your prejudice againft
the (ingularity of tnis interpretation,
and exactly confider what the occa-
fion of Chrifts mentioning this (in
was, and what was the fin which
thofe Pharifees did commit,and then
judg.
Laftly, For the fin of total Apo-
ftacy, I confefs it is the moft proper
violation of the Covenant, not only
as it is a Law and Covenant offered,
butalfoasit is a Covenant entered
and accepted. But it is unbelief
which
Appendix. 25
which Apoftates do fall to ; for it is
only an explicate or implicite re-
nouncing of Chrift either as Lord or
Saviour,or both, which is the unpar-
donable fin of Apoftacy, which is
called [falling away~] (that is,f rom
Chriftand the Covenant,) and cru-
cifying the Son of God afrejh y and
putting him to open fhame, Heb«6.6.
And which is called Heb+ 10. 16,19,
\_ finning wilfully J (that is,confider-
ate, refolved rejecting Chrift, or re-
futing his Governmentjand fo called
[treading underfoot the Son of god,
and counting the b(ood of the Cove-
nant, wherewith they were fanblifi-
ed y an unholy thing, and doing de~
fpight to the Spirit of Grace.'J As
the nature of this Apoftacy lyeth in
returning to infidelity, fo being To-
tal it is always sdfo Final ; God
having in his juft Judgment refolved
to withhold from all fuch the grace
that (hould recover them ; and fo
this is a fort of final unbelief.
A fecond diftinclion,which I muft
here mind you of, is, betwixt 1. the
6 b main
26 esfppetidix.
main Covenant of Grace: and 2. Par-
ticular, fubordimte, inferior Cove-
nants, which may be made between
God and a believer. The former is
not violated,, but as I have (hewed
before : The latter is ordinarily bro^
ken by us, If any man make a vow
like Saul s orfephtha%he may break
ic pofilbly, and not be damned, but
recover by repentance. If in your
ficknefs, or other affliction, or at Sa-
crament, or on days of Humiliation,
or Thankfgiving, you fhould Cove-
nant with God to forfake fuch a fin,
or to perform fuch a duty, to mend
your lives, to be-more holy and hea-
venly, &c. this Covenant you may
perhaps, break, and yet recover. And
of fuch Covenants it is that I mean,
when in confefilon I do bewaii my
Covenant-breaking with drift, and
I not of the main Covenant of Grace;
i for then I fhould confefs my fetf a
j total irrecoverable Apoftate. The
Covenant which ought to be made
with Chrift in Baptifm, and which
Baptifm is the profeffing fign and I
feal
Append*
IX,
feal of, is the main Covenant of
Grace ; Therefore is there no ufe
for re-baptizing, becaufe fuchApo-
ftacy is an uncureable fin.
So you fee what Covenant it is
that the godly break , and what
breach it is that tiiey ufe to confefs.
______
To the fourth Obje&ion.
YOur fourth Objection. £ that
from this do&rine it will fol-
low, that the Covenant is never bro-
ken] iseafilyanfwered. i. I think
it is true, that the regenerate do ne-
ver break the Covenant : But yet
the breach in it felf, and in refped:
ofourftrength is more thenpoffi-
ble ; and the controverfie de even-
ts will hold much difpute. AuHin
feemeth to me to be ©f thkopinion,
That there are fome effe&ually cal-
led that yet may fall away, but the
elecl cannot ; fo that he difkinguifli-
eth of calling according to purpofe
Bb2 or
28 appendix.
or ele&ion, (and that he thinketh
cannot be loft,) and calling not fol-
lowing election, (which he thinketh
may be loft,) fo that he placeth not
the difference in the calling, but in
the decree. I do not recite this as af-
fenting to it ; nor yet can I aflfent to
them, who make the very nature of
•Grace to be immortal , and from j
thence do argue the certainty of per- !
feverance. I think to be naturally Im- j
mortal is Gods Prerogative, and pro- j
perly incommunicable to any crea- i
.cure.: Even Angels, and foulsof men
are Immortal only from the will and
continued fuftentation of God ; and
if God did withdraw his hand, and
not continually uphold it, the whole
Creation would £dl to nothing,miich
more the quality of holinefs in die j
foul : To fubfift of himfelf without j
continual influx from another,is pro-
per to God, the firft,natural,necefTa-
ry,abfolute,Independent Being : Yet
Iacknowledg, that when God will
perpetuate any Being, he fitteth the
nature of it accordingly, & maketh it
more
Appendix. 19
J more fimple, pure, fpiritual, aridlefs
i fub;e<5t to corruption. But yet to
j fay, that therefore it is of a Nature
i Immortal , or that cannot dye , I
think improper : But I know Philo-
fophers and Divines do think bther-
wife,and therefore I do d\flent, cj Ha-
ft co aft as & petit h venia. 2. But
whether the Regenerate may break
the Covenant or not, certain I am
the unregenerate may and do : And
whereas you objecT: , £ That they
were never in Covenant, and there-'
fore cannot be f aid to breaks it : ] I
muft defire you, befides the former
diitindions, to remember thefe two
more. 1 . Betwixt the Covenant as
promulgate , and only ciiered on
Gods part. 2. And the Covenant as
accepted and entered by the (inner.
The former is moft properly called,
The Law of Chrift, or new Law, as
containing the conditions of our fai-
vationor damnation; yet it is pro-
perly alfo and frequently in Scripture
called a Covenant, (though not in fo
full a knfc as the latter,) becaufe
Bb^ it
3 Appendix.
it containcth the fubftance or matter
of the Covenant, and exprefleth
Go&s confent, fo we deny not ours ;
and alfo becaufe the great prevailing
part in it is Nfercy and Prormfe, and
the Duty fo fmail and light in com-
parifon of the (aid Mercy, that in
Reafon there fhould be no Queftion
of our performance : And fo Mercy
obfcuring or prevailing againft Judg-
ment, it is mort frequently called a
Covenant and Gofpel then a Law ;
yet a Law alfo moft properly it is,
and oft fo called. Now then that the
Covenant in this fenfe may be bro-
ken, is no queftion : God hath faid,
He that believetk {hdl be fiaved^
And he that believeth not ft; all be
damned. Doth not he that never be-
! lieveth break this Law or Covenant,
; and incur the penalty ? So that men
that never accept the Covenant, do
thus break it by their refufal, and fo
pcrifli.
i. Youmuft diftinguifo betwixt
i. The Covenant accepted heartily
and fincerely, 2. Or not heartily and
fin-
appendix. 3 1
fincerely : And fo I anfwer you ,
Though unregenerate men did never
fincerely covenant with Chrift, and
foare not in Covenant with him as
the Saints are, yet they do ufually
Covenant with him, both with their
mouths, by folemn profcfiion, ac-
knowledging and owning him as
their Lord and Saviour, and alfoby
their external fubmitting to his
WorQiip and Otdinances } and taking
the feals of the Covenant, and alfo
in fome kind they do it from their
hearts, ( though not in fincefity. )
Either they do k 1. Rafhly, and not
deliberately ; Or 2. they do it out of
fear, as a man that Is in the hands of
a conquering enemy, that lriuft yield
to his will to prevent a worfe incon-
venience, though heaccountethitan
evil which he is forced to,and had ra-
ther be free if he might, and doth
covenant, but with a forced will,
partly willing (to avoid greater mi-
(ery)and partly unwilling. 3. Or dC^
they keep fecret refervations in their
hearts, intending (as a man that as 4-
B b 4 ferefaid
3 2 Appendix.
forefaid covenanted with the con-
queror J to break away as foon as
they can, or at lcaft to go no further
in their obedience then will (land
with their worldly happinefs or
hopes , ( though thefe refer vations
be not expreffed by them in their
Covenant J 4. Or elfe they mi-
ftake Chrift, and the nature of his
Covenant, thinking he is a Matter
that will let them pleafe the flefb,
and enjoy the world and fin, and un-
derstand not what that Faith and
Holinefe is which his Covenant doth
require, and fo they are baptized in-
to they know not what, and fub-
fcribc to they know not what, and
give up their names to they know
not who ; and then when at laft they
\ find their miftake, they repent of the
• bargain,and break the Covenant; or
1 elfe never difcerning their miftake,
J they break the Covenant while they
} think that they keep it; or if they
! keep their own, they break Chrifts.
J All thefc ways men may enter Co-
lt venant with Chrift, but not fincere-
Jffendix. 33
ly ; for fincerc covenanting mull be
1: Upon knowledg of the nature,
ends and conditions of the Cove-
nant. Though they may poffibly be
ignorant of feveral Accidentals about
the Covenant, yet not of thefe Effen-
fcntials,if they do it fincerely. 2.They
muft Covenant deliberately, and not
in a fit of paflion,or rafhly. 3 . They
muft do it ferioufly, and not diflem-
blingly or flightly. 4. They muft do
it freely and heartily , and not through
meer conftraint and fear* 5. They
muft do it intirdy, and with refolu-
tion to perform the Covenant which
they make, and not with Refervati-
ons, giving themfelves to Chrift by
the halves, or referving a purpofe to
maintain their ftefhly interefts.<5.And
they muft efpecially take Chrift a-
lone, and not joyn others in office
with him, but renounce all happi-
nefs fave what is by him,and all Go-
vernment and Salvation from any
which is not in direct fubordirwtion {
to him. Thus you fee that there is a
great difference betwixt covenant-
Bb5 ing
34 tsfffcndix.
ing (incerely, and covenanting in hy-
pocrifie and formality ; and fo be-
twixt Faith and Faith. Which I have
opened to you the more largely, be-
caufe I forgot to do it when I ex-
plained the Definition of Faith in
that Aphorifm, whereto you may
annex it.
I conclude then, that multitudes
oFunregeneratemen are yet in Co-
venant with Chrift, though not as
the Saints in fincere Covenanting,
j which I further prove to you thus :
Thofe that are in Chrift, are alfo in
Covenant with Chrift : But the un-
regenerate are in Chrift ; there-
fore, &c. That they are in Chrift is
plain, in Job. i?. 2,£. There are
branches in Chrift not bearing fruit,
which are cut off, and call a way.. So
Heb. 10.29, 30. They are fanctified
by the blood of the Covenant, and
therefore they were in Cove-
nant in fome fort. I fuppofe, it
would be but loft labour to recite
all thofe Sciiptures, which exprefty
mention wicked mens entering into
Cove-
— ■■ — .<iwm.jnJiiiwpj.w ■ ■ " ■ ' ■ "
Jffendix. 35
Covenant with God, and God with
them, and their Covenant-breaking
charged on them : you cannot be
ignorant of thefe. Wherefore you
fee, that it is a common (in to violate
the Gofp.l- Covenant.
To the fifth 0&je£tio*.
YOitt fifth is a meCr demand of;
my proof,That Chrift is not the |
only perfon with whom God the
Father entereth Covenant. Which
Queftion I confefs I am afhamed to
anfwer : Nor can I tell what to fay
to you, but [_Read the Scriftftrt}
Doth not the whole fcope of it men-
tion Gods Covenants with man?
Turn over your whole Bible, and fee
whether it fpeak more of covenant-
ing with Chrift, or with us ? Nor
can I imagine what (bould make
you queftion this, except it be be-
caufe Mr Saltmarjh (or fome fuch
other) doth deny it. How could
Chrift
$6 appendix,
Chrift be the Mediator of the Cove-
nant, if It were to himfelf, and not
to us, that the Covenant were
made ? I know Dr Trefton and o-
ther orthodox Divines do affirm,
That the Couenant is made primarily
with drift, and then with us : But
Iconfefslfcarcerelifh that form of
fpeech : For it feemeth to fptak of
one and the fame Covenant ; ani
then I cannot underftand how it can
be true. For is this Covenant made
wkh Chrift ? \_Beleeve in the Lord
?efw> and thoujbalt befaved ; and
if thou hie eve not, thou Jhalt be
damned?^ This is the Covenant
that is made with us : and who dare
fay s that this is made with Chrift ?
Or is this Covenant made to Chrift ?
[_J W/// take the hard hearts out of
their bodies, and give them hearts of
fiejh 3 &c. I will be merciful to their
tranfgreffions, and their fins and in-
iquities Will I remember no more . ? ]
Had Chrift, think you, a hard heart
to cure ? I know fome think the
latter ciaufe belongeth to him firft,
and
zsfppendix* yj
and fo • to us j viz* as he was a (in-
ner by imputation, and fo had our
tranfgreffions upon him : but very
ignorantly : For was God merciful;
to him concerning the debt ? Did he
not deal with him in rigorous Ju-
ftice?, and upon the terms of the ;
firft feverer Covenant ? and make
him pay the uttcrmoft farthing?
Sure the Covenant , whofe curfe'
Chnft did bear, did know ho mercy*
to tranfgrelTors.
Again, the Covenant is alfo a Law,
and thrift himfelf isftiled theXaw^
giver; therefore can he not be un-
der the Law,or under the Covenant :
He is not King and Subject too.
Moreover (as I faid before^ he is
the Mediator, and therefore not he
to whom the Covenant is made;
Perhaps you.will.fay, wasnoti^^i
fes both? To which I anfwerr
i. Mofes wasbuta Typical impro-
per Mediator. 2. Mofesw&s in an-
other refpeft a Subjed: to the Law
whereof he himfelf was the Media-
tor; as he was one that had a foul
and
3 8' Appendix,
and body to fave, orlofe, upon the
fame terms with the reft of the peo-
ple : But it was not fo with our
Lord Jefus ; He was only a Media-
tor, as being a middle Perfon be-
twixt the offended Majefty, and the
offending Subjects : But Mofes
was one of the offending Subjects,
chofen out to fnpply the place of a
true Mediator, as his Type. So that
though Mofes was both Mediator,
and alfo a Subject to that Law and
Covenant ; yet it is not fo with
Chrrft. But the words, and tenor of
the Covenant it felf, are fo plain an
Argument , that I need to fay no
more.
Yet do I acknowledg that there
are feveral Promifes in the Scriptures
made only to Chrift : As That he
Jba(l fee of the travel of his fonl^ ■,
and be fatisfied : and by his k*o&-
ledg jt'ftifie manj, Ifai. 53. 10,11. I
That the Heathen fhall be given
for his inheritance ', ani the utmofl
farts of the earth for his pojfejfi-
o* t £zc. Pfa. 2. But 1. Thefe be
not
zsfppendix* ^p
not the Covenant made with us.
2. And for my part, I take it not to
be any part of Gods Legillative
Wtll, as it refeneth to Chrift, but
onlyasitbelongethtous, as a pro-
phefie, what God would do in the
a ivancing of Chrift and his King-
dom, and fo of us ; and fo h|th
partly the nature of a promife to us
aifo.For that which is commonly cal-
led the Covenant betwixt the Father
and the Son, is part of Gods pur-
pofe or decree, rather then of his
Law. The Covenant betwixt the
Father and Son was from Eternity :
So is not the Law, or Covenant
written. The Divine Nature, which
undertook the Mediatorfhip, could
not be fubjecl to Laws, or proper
Covenants. Chrift had no need of
engagements from the Father by
word or writing for his encourage-
ment or confirmation. So that all
the Promifes to Chrift in Scripture,
are eitlxr meer Proprieties, or do al-
fo intimate fome Promife to the
Church ; and fo are written for our
fates
4$ Affendix*
fakes, and alfo for the fpreading of
the Mediators Glory; tut not for
proper Covenant-ends betwixt the
Father and him. And this inter-
pretation Chrift himfelf hath taught
me, JoJj» 12.28,30. Chrift prayeth
to the Father to glorifie his Name,
viz. in the Sons Death and Refur-
re&ion • He is anfvvered by a voyce
from Heaven , / have g/orified it,
and rvi/l glorifie it ; Chrift tetteth
the people that flood by, That this
voyce. came not becanfe of him, but
for their fakes.
I conclude therefore, That the
Gofpel-Covenant, properly and u-
fually fo called , is made betwixt
God and man by the means taf a
Mediator, and fo delivered to us in
the hands of a Mediator ; and may
alfo fitly be faid te be betwixt Chrift
and us : But not properly that it is
betwixt the Father and the Son t
Much lefs is the Son the only perfon
covenanted with. God doth indeed
give up the World to Chrift ; . and
more efpecially the Heft to be faved
by
Appendix. 41
by him : But thefe arc not the work
of a written or temporary Cove-
nant, but of an.etcrnal Decree.
To the fix th ftndfeventh OhjetHons.
THe fame Anfwer will ferve to
your fixth and feventh Quefti-
ons; viz. How Faith and Repent-
ance are bothpromifed of God, and
required of us ? Can they be his
conditions and ours too ? And then
whether the new Covenant be not
abfolute ?
I told you before that the Scrip-
ture mentioneth two forts of Cove-
nants, abfolute and conditional.
The Abfolute Covenant is found in
£^.11.17,18. j^r.3 1.31,32,33,
34.7^.32.37,38,39,40,41,42- and
mentioned by the Apoftie in Htb$.
10. Concerning this Covenant you
muft underftand, that as in the firft
promife of it here by the Prophets, it
feemeth to.be made to the particular
Nation
42 Appendix.
Nation of the Jews, and is joyned
with the promife of their temporal
Reftauration ; fo fome do queftion,
whether it be yet to them fulfilled ?
or whether it be not a promife of
fome extrordinary permanent hap-
pinefs which they fhall receive at
their laft and great deliverance by the
Meflias> ( whether by coming per-
fomily to raign among them, or not,
InowdifpntenotJ Yet as the A-
poftle in He b. 8. 8, p. doth extend it
further then to the Jews,fo muft we;
but whether the Apoftle mention it
a5 an abfolute promife , is a great
doubt ; or whether he only refpe<ft
the fpirituality of the benefits, and
fo oppofe the writing of the Law in
our hearts,(which thenew Covenant
promifethj to the writing of it in
ftone , and revealing mercy in the
dark way of Ceremonies > But yet,
for my part, I think you may call it
an abfolute Promife : But then un-
derstand, that this is not the new
Law or Covenant made with man-
kind, revealing to them their duties,
and
Appendix. 43
and the terms on which they mult
live or dye : This is made to the e-
led only ; this fpeaketh nothing of
duty: No man can have any com-
fort by this Covenant, till it be per-
formed to him, and till he have recei-
ved the promifed benefits 5 for too
man till then can tell whether it be
made for him, or not : It is made to
the eled only ; and no ican can
know himftlf to be elect, till he be
(andified, and when he is fan&ified
this promife is fulfilled ; therefore
the benefits of this promife are not
to be received by Faith : for faith is
part of the t promifed Good, as it is ,
contained in a new and a foft heart
feminally ; and therefore to receive
this promife by Faith, were to be-
lieve, that we may receive grace and
power to believe, then which what
can be mere abfurd : No man there-
fore can fay beforehand, that he fhall
have a new and foft heart, becaufe
God hath promifed it ; for he can-
not know that it is promifed to him:
So that I conclude, that this is moft
pror
44 Appendix.
properly but a prophefie what Cod
will do, de event u, as ft hath refer-
ence to the parties on whom it fhall
be fulfilled, and fo is the revealed
part of Gods Purpofing Will, and
bclongeth not at ail to his Preceptive
or Legiflative Will, by which he
doth govern, and will judg the
world: But as it is revealed to the
Church vifible in general, and fo in
regard of the fubjeft is indefinite,
intended only to reveal the quality
and fpiritual excellency of the Mercy
of the new Covenant procured by
Chrift, that fo Chrift may be ho-
nored, and men drawn ro feek
after, and entertain this precious
Covenant, and not to flick to the
old imperfeft Difpenfation ; In
this fence it belongeth to Gods
Legiflative Will: And in this fence
I think it is that the Apoftle to the
Hebrews doth recite it ; and not in
the former fence, as it doth refpeft
the particular perfons that (haU have
it fulfilled, and fo is an abfolute Co-
venant to the unknown Eled.
But
Appendix. 45
But now the Covenant which is
mentioned through the whole Go-
fpel isof another kinde, £ He that
beleeveth, Jhall be faved\ and he
that beleeveth not, Jhall be damn-
ed>2 This is frequently and plainly
expreiTed, and not fo darkly as the
former: This is made to all the
world, at leaft, who hear the Go-
fpel : This is the proper new Law
and Covenant, by which men muQ:
be judged, to juftification or con-
demnation. This properly fucceed-
eth in the place of the fM Covenant,
which faith £ Do this and live"2 '•
And this is it which I ilil mean, when
I fjpeak of the newLaw or Covenant.
So that now I hope you can hence
anfwer to both your own demands.
To the 7. you fee there is a Covenant
abfolute,and a Covenant conditional;
but the kft is the proper Gofpel-Co-
venant. To the 6. you fee,that in the
abfolute Covenant, ©r Prophefie, he
promifeth feith & repentance(in pro-
mifing his Spirit,and anew heart) to
the eled,who are we know not who.
And
146 Appendix.
And in the conditional properCove-
nant he requireth the fame Faith and
! Repentance of us, if we will be
^uitified and laved. So that they are
I Gods part which he hath difcovered
that he will perform in one Cove-
nant ; and they are made our condi-
tions in another.
Neither is there the leafc fhew of j
a contradiction betwixt thtfc: For
in the abfolute Covenant he doth
not promife to make us Beleeve and
and Repent againftour wills: Much
left, that He, or Chrift, Hail Repent
and Beleeve for us; and fo free us
from the duty ; But that he will §iwe
ns new and fort hearts, that we may
doit our feives,and do it readily and
WiHingly.- which that we may do,he
commandeth and perfwadeth us to
it ; m the. conditional Covenant t not
bidding us do it without his; help •
but directing us to the Father do.
draw us to the Son ; and to theSon,,
as without whom we can do no-
thing; and to the Spirits the fanfti-
fier of our hearts, and exciter of our
Graces. To
Appendix. ^j
To the eighth Objtftien.
IN your eighth Qiieftion I obferve
feveral miftakes. i. You obferve
not how ill it agreeth with the two
former. For if the Covenant were
only ab folate, then it can be made
to none but wicked men : and in-
deed the abfolute Covenant is made
to none other. Sure thofe that God
doth promife to beftow new hearts
upon, and fofc hearts, have yet their
old and hard hearts : f except it were
meant of a further degree, and not
of thefirft faviag Grace.) 2. And
as the abfolute, fo the great condi-
tional Promife \_Beleeve and be [a*
ve<f\ is aifo made to ungodly men.
Is not this fpokento Unbeleevers?
Will you fpeakit to none but thofe
who beleeve already? Were none
of thofe Jews ungodly, to whom
Peter faith ^#.2.39. The Promife
is made tojoptand t9yeur children t\
But I have proved a little before,
that
48 Appendix.
that not only as it is a Covenant of-
fered of God, but alfo as it is a Co-
venant enteried by them, even wick-
ed men are within the Covenant.
2. Yet you fay,that[ you no -where
find any promife to a wicked manT^
Why then you have found but a few
. of the Scripture promifes. I have
(hewed you, that the abfolute pro-
rnife of a new and foft heart is made
to wicked men, and the great condi-
tional promife of the Cofpel: Would
you have particular examples ? In
Gen. 4. 7* there is to Cain a conditi-
onal promife of acceptance, and the
donation of Superiority and Govern-
ment. Gen.9.1 1,1 2. There is a Cove-
nant betwixt God and every living
Creature. Gen. 27.39,40. Jfaac is
Gods mouth in biefsing Sfau: Were
all the Israelites godly, to whom the
Land of Canaan was promifed and
given ? 1 Sam.\ 0.4,5 ,6,7. There the
Spirit of God and other favours are
promifed toSattL 1 Xing. 1 1 . 3 1 ,
32,33,38,39. There are promifes to
Jeroboam. How many (core places
in
^Appendix. 49
in the PfaJmes and Prophets doe
mencion promises and Covenants
of God to ungodly I fraelites ? If I
fiiouid inftance in all the promifes
made to Ahd* t{eb*chadnez,x,ar t
Cyrut^VsriHs^* it would be te«
dious.
ObjtB* But all thefe are rather
Proprieties then Promifes. e/*»/*r.
If that which exprcfleth the enga-
ging of the word and Troth of God
toj^cftow good upon a man, be not
a Promife, I would you would tell
me what if. Otytt. Thefe pre-
dictions doe onely declare what
God will doe, but give no title to
the mercy a» a Promifc doth.
tsftifw. Did not God give fain
a title to his Superiority and Go-
vernment and the Ilraelites Title
to the Land of Promife ? and lb
the reft.
Promifes doc give Title to the
thing promifed; i. Either full and
abiolme: a.Or imperfect andeond;.
tionall. In the firi* fence we have
title both by an ab.'olute promife,
Cc * <*
50 Appendix.
and by a Conditionall Promifc,
when we have performed tire con-
ditioD. In cheJatter ft neejt giveth
title to men that have not yet per-
formed che condition.
Oh)ttt* Bat th<ie things which
are given to wicked men, are not
good to them, but eviil ; therefore
it is not properly a promise. Aafir.
1 1 is good in it felfe, and would be
to them, but for their wilfull abufe.
Shall mans (inncs make Gods pro
roiies and mercies of leffe value ?
God promiied that Chrill Chould
come to his owne, the Jewes, (//*,
5.3. Mal,%, 1,2,3,) and yet h.s
owne received him no y /«&. 1. 1 1,
Shall we fay therefore, that God
threatned them with aChrifr, ra-
ther then promiied him ? He pro-
roiled and gave them both Pro-
phets and Apotfles; wasitnopro-
mite or mercy, becaulethey killed
and pertecuted th<m ?
To conclude this, the Scripture
e?prefly contradt&eih your opini-
on, Rom%}.^ To the iiraelites was
the
Jffendix. 5 1
the Adoption and Glory and Cove-
nants, and the fcrvice,andthePro-
mifes : And even to them for whom
Paul would hare been accufed:
So Aft a i ?. And Htb. 4. 1 Tak*
heed ie' apranifebeing made of
cmrirg into his Reft , any of you
teem to come (hort of it* ^rov.
1. 2^24,25. Chrift prom feth the
foolifh and the fcomers, that he will
poureout his Spirit to them^fthey
will tume at his reproofc. Amos
5,4,6 See^tbe Lord, and jour fiui
pall live. lfa.^.6 t <?.SeektbtL*rd
while bo may be found ; Call upon
btm while bets neer : Let the wicl?
ed for fake his way, and the unrigh-
teous man hts thoughts, and let htm
returne un the Lard and he wiU
have mercy en him ; and to our God,
and be wtll abundantly yard**.
Are not all tbcie promifes to
wicked men ?
Ot>)eft. But when they returne
and repent, they are not wicked.
Anfw&m u not this conditional!
promiie made to them before they
return? Cc 2 Ob
5» tsfppendix.
i
ObyEl. The Promife is onely to
Beleevers, therefore not to all.
*Slr.fw. Either you fpeak of the
makirg. or of the fulfilling of it: Jt
is fulfilled onely to Bclecvers, but it
is made and offered to all that heare
it, onconaition cf Belecving, as is
proved. OtjeB. Bcleeving is not
the condition of ihe promife, but
oncly the qualification of the per-
fbns to whom it is made, t/infw.
This Objection hath more fubtilty
then fence: Is not Belceving (in
pkincEnglifh; a Duty required in
the Picmile by the fiee Promiier
and Law- giver>ofhim to whom the
Promife is made and fent, and that
upon thefe termes, that it he per-
forme ir, the ihing promifed (hall
be his,otherwife it (hall not ? And
is not this pioperly a condition re-
quiredofthe party if he will enjoy
the thing promifed ? When you
fay [It is a qual.ficationofthc per-
fon to whom the Promife is made]
you r peak in the darknefie of ambi-
guity : For i, Doe you roeane ic is
a qua-
Appendix* 5 3
a qualification which he hath be-
fore the Promife is made to him?
If (b, I have proved the contrary
already. Oris it his qualification
afterward ? fo it is indeed : But
not of all to whom it is made ; but
of all tow om it (hall be fulfilled.
Againe,doeyoumcanean habitu-
ali qualification, or an Actual 1 ? I
doubt not, but you know it is the
act of Fai:h which wedifpux of:
And what is the difference betwixt
fuch an Active qualification, requi-
red on the term:* before- menti.
oned, and a proper condition . ?
But I perceive that which you
ftick at, is, that the Promite* are
all Yea and Amen in Chrift, and
therefore are made to none but
thofe in Chrift.
A#fo. It will be long before you
will prove the Confequence. They^
are made onely on the ground ot
Chriiis undertaking, and he is the
Mediator of them,and inhimthey
are fure. But doth it therefore fol -
low, that Chrift difpenfeth then to
Cc ? none
54 Appendix.
nose but thofe that are in him I
Wicked men have benefits by
Chrift, even thofe that are xjot in
him fo much as by a vifible profef ~
fion : And why then may they
not have fome promifes ? Yet I
know that Beleevers are o r t called
in Scripture , the Children , and
HeiresofthePromife. Buttoun*
tfand this, youmu t know, i.Thar
the Holy Ghoft hath chiefly the re-
fpe& to the Thing promi&d, and
of that Beleevers are the onely
Heires : If yon a'fo e nfider, that
he fpeakes chit fly of the great Pro-
miks f Reconciliation, Remiflion,
SancVificauon, Adoption, glorifica-
tion. 2. I told you before , that
the promise before we perfbrme
the Condition doth give a remote,
imperfe#, loofable title to the
goodproroilcd : And fo the wicked
are children of promife. But the
Promifewhen we have performed
the Condition, (a$ alio the abfo-
krepromiies) doth give an imme-
diate, proper, certain Title to the
good
Appendix. tf
good promi fed, (b that a man may
fay, it is mine : And thus bnely
the faichfull are the heires or the
Promife: They onelyha*e a pro-
;,priety in the fpiritnall and ipecial
j Mercies there promised. But a
wk4*d Ii^aelife may haveproprie-
ty in his Inheritance, by vertue of
Divine Promile and Donation,
For Chriftha^h led captivity cap.
live, and received gi«ts fei men ,
even for the Rebellions, ihat the
Lord might dwell amoBg thctn,
To fbe o. 0b\*8io*.
YOur p. Objection is, That if I
make the Covenant to belong
to wicked men, I may as well give
them the iealet.
To which I anfwer you ; 1 .You
murt meane onely the main Cove-
nant of grace* and noc inferiour
C c 4 promi-
I $6 %/ffftniix.
promifcs and Covenants : For the
Sacraments are onely to fcale to
the maine Covenant. 2. As you
muft remember I didingaifhed be-
twixt the Covenant offered and the
Covenant entred by mutuall eon-
fent ; fo mult you diitinguifh ac-
cordingly betwixt two forts of wic-
ked men: 1. Open Infidels, w,ho
never accepted and con fen ted to ihe
offered Covenant. 2. Thofe who
haveconfented and entree the Co-
venant, and- lifted their names in
therollofChriit : but yet notfin*
cerely.unrefervedly, entirely, as is
neceffary to falvation. To the for-
mer of thefe you may not give the
feales : For they are not willing of
them as fueh : And they are not to
be forced upon any : Neither are
the feales ufefull till the. accepting
and entring of the Covenant.
But to the latter the feales are
m©ft properly to be given by the
Minifter, except they doc againe
renounce Chrift by word or deed,
otby fome gnoffefindoeeonftrain
us
Appendix, $j
us to fufpend their enjoyment of
fuch privif edges while they are un-
der tryall , and till they dHeover
their repentance.
Q**Jt*- What doe you rake for
fueh a renouncing of their Cove-
nant?
Atjfw m i. When they (hall in
plaine terms renounce it, as Chri-
stians do that turn Turks.
2. When they renounce or de-
ny any fan Jamentall Article of the
Faith,
3, When they do (not through
weakne(fe,but) wilfully and obfti-
nately refufe to yeeld obedience to
Chrirt ; for this is a renouncing erf
their fubjedion to him, whicb i> an
eflentiall part of their Covenant
and Faith ; and it is a renouncing of
hi, kingly Office, and ib a renoun-
cing of thrift, when they fay, Hee
(hall not reigne over us. And
chough fuch may acknowledge him
in words , yet in worfcs they doe
deny him, being diibbedienc, and
to every good worke reprobate ,
Cc ? Tit.
5< jipftndiw
Tit.1.16. If therefore you (hall
deny the feales to any man that is
thus in Covenant with Chrift, be-
fore he doe thus difelaime his Co-
venant, you rouft doc it at your pe-
rill. Therefore you ro«ft not un-
dertake to be the Judge of hi* fin-
cerity in he Covenant, except hee
plainly difcovcr that he is not feri-
ous. Dare not you to aflume Gods
Prerogative of lurching the heart,
nor to difpenee Gods fea'es upon
your eonjeduresofthc probability
or improbability of mens fineerity.
Neither rouft y < u deny he ieales to
them , for any fmaller fin then as
aforefaid : For as every fin is not
a breach of Covenant, io eveiy fin
tnulf not deny them the feales.
Cb)ttt. '' hen w tnnft not deny
h to them for every grofle fin nei-
ther ; feeing yea affirme , that
every gr^fle finne breaketh not
Covenant
dnf*\ Yet becaufe hee that li-
veth in known grofTe finne.cannot
eonkntio the Kingly office or
Govern. '
Appendix. 59
Government of Chrift over him,
therefore we have jutieauic to iuu
p*nd the giving. of the leases, and
! alibof felowmip witfrhim, wh le
we try whether he did it through
wcakneiVe or wiifulnefie.
0£.But how (hall we know that?
A*fiv. Chrift bach lined us out
the way: Wemuft reprove h?tn,
and lee whether he will heare and
re>orme ; if he doe not, we muft
tell the Church, and Co admomfti
and fhame him publikely : it hee
heare not the Church, we are to
account him as a man without the
Covenant, and fo unfit for feales or
communion.
Q«fjh But when fhall I take
him for one that will not heare the
Church ?
sinjv* When hee will not be
psrfwaded to confeiTe and bewaile
his fiane , nor 10 give over the
practice of it.
. So that I doe confiderately
advife you (after long (iudyof
this point , and as cauteious
j JZL .
a proceeding as moft have uted )
I ( for you know my former Iudge-
1 meet, and that f never adminiftred
j the Sacramcnc, till within this year*
! and that 1 was then invited to it by
j ancmment wonder of providence)
I lay, I advife you, to beware how
yon deny to men the fcaks, till yon
have tryed with them this way pre
fcribedby Chtift : Chrift is free in
Sen ertaining, and fo mnft wee ;
j Chri't putteth away none,but them
i that put away thetnfelves ; and
j then doth he call after them as long
! as there is hope of hearing, as one
j that is grieved at their de(Uu6tion;
I ard not delighted in the death o£
j finners, but had rather they w£>uld
I returne and live : And even thus.
imutiwedo too. Lazincffe is the
common caui'c offeparafon : when
we (liould go with words of pitty
and toves and with teares befeech
finners to return to their duty, and
Chew tbem their danger; wcreg-
left all this, to fave us the labour and
the fafTering that fometirne follows
this
jfpfcndix. 6i\
this duty j f wee will plead that they
are no Church. Members , and fo
not thcBTerhrco that we are bound
f to adoaonifli, aid fo lazily feparatc
from them/ and fay as C*in t Am I
my Brothers keeper? or as the man
to Chrlft, who is my Neighbour <
And thu* when we have made his
finneourowneby our filence, and
not reproving him then we excom -
munieate him fori tone or" our foci-
ety and from the Ordinances, and
lb judge our felvcs oat of our own
mouths. O r we Separate fr^m him
tor the neglect of fome duty, when
wee our fclves have neglected b>th
to him and others, this great and
excellent duty of faithfull admoni-
tion. Ic. is more comfortable to
recover one foule then to cali off
many by iepara tion* Though I
know that the avoiding communi-
on with wilful! offeodours, who by
this due admonition will not be re-
claimed, is a moft neceffary andufe*
full duty too. But do not execute
a man before he u judged; nor judge
him*
$ I Appendix.
him before you have heard biro
fpr ak # tnd fully proved that obftinacy
is added to his finne; (except it be
to fafpend him while he is under
this legall try all, ) But perhaps you
will object, t at we have no difci-
pline ciiabiilfced, and fo no Autho-
rity to do hus and themcancs a e
vaine which eannot attaine their
end. To whieh 1 anfwer : i ♦ You
have divine Auchoricy : 2, And
may do as much is I preflfe without
a Presbytery. Firlt, you may ad-
monifh privately : Secondly % be-
fore Witnefle: Thirdly, you may
bring your Congregation to this,
that the parties cn\nd.d,niay accufc
them openly: ( The Piesbyeerians
deny not to the Congregation the
audience a-d cognizance , of the
Fad, out onely the power of judi-
cial! fentencing. ) And here you
may admomfh them betbie all :
Fou thly. it yci they prove obtW*
nate, you may by your Miniftenall
Authority: I. Pronounce again!*
him by name what the Scripture
pronou c* h
Appendix. 63
pronouneerh againft fuch iieners :
parreularly, that be is uufitto bee
a Church-Member, as < penly de-
living obedience Co the kn^wne
Lawes of Chrift 2. You may
charge the people from Scripture
to avoid familiarity .with him. 3.
You may a Mb acquaint 'he Magi-
strate with his duty, to thruft him
out , i; hee violently intrude into
Commurio >, ordilturbthr Ordi-
nances. 4. You may foibeare to
deliver the Sacrament particularly
to hi* hand*. 5. You may en er
and publish your diflfent aod diflike,
it hce intrude, and take it h-mlelfe*
All his I could molt eafily and be-
yond doubt prove your duty as you
are a Chriliun ^nda Minilkr. And
if ther bee any more that a Claflfis
may do, ycc do you do this in the
roeane time : only be fure you try
all meanes in private ( ir the fault
be not in publique ) before you
bring a man in publique : And be
fure ycu do it in tendernefie and
love, and rather with wary then
parfiomte
j 64 9/ffpe*dix.
paffl onate reproaches. A nd be fare
, that you do it only in cafe of unde*
j nyable finnes, and not in donbtfull
: difputable Cafes * And be lure that
| the matter of Fa& be undoubtedly
; proved : And that no man be fuf
fercd to traduce another pitblickly
in a wrong way : O r if he do> that
; he bz brougnt co acknowledgment,
j The word Excommunication com-
prizeth ievcrall Aits : Tnofc be r ore
I mentioned belong to you as a Mi-
nifter, and are pare of your proper
Preaching d:daratiVepower,which
you may pcrforme by your Nunci-
ative auchority. The power of
Clafles and Synods ( I chink ) doth
differ oncly gradually, and not fpe-
[cifically fromi hat ofe very frlinitfer.
j I am afhamed that I \\avq contrary
i to my firft pnrpofe, faid fo much
of this unpieaiingcontroverfy. But
when you a e n.xt at lei fare private-
ly, I ihili under ake to prove all this
to you from Scripture ; an J that
the Keyes are pit by Chrift into
the -hand's of evry Mi after fmgly i
i and
appendix. £f
and that with fobriety and wife-
dom youmay chus .name the ofren-
dors publick!y,as all Scripture Mi-
nifters have been ufed to do. And
if you que ion whether our ordi-
nary Congregations are true reall
Churches, where fuch works may
be managed, I fliall prove that they
arc,b) giving you a better definiti-
on of a Chu'.ch, then that which
you gave, me; and then trying our
Churches by it.: In the mean ume
this is not matter to intermixe
here.
BUt you cannot, it feemes di-
gettMr. £/*^j aflertion, that
the Sacraments do feale but condi-
tionally. Anfwer,Ihavenot Mr,
Blakes book by me, and therefore
how he cxplainech himfelfc I cannot
rell ; But I remember hee hath
ofc laid ib in conference wiih me.
But let me teJl you two or three
things, i. That I que ftion whe-
ther you well nnderitand him. 2.
Or
66 tsfppexdix.
Or whether you be able to confute
it at thus to except againft it, 3,
That Mr. 8l k* is as truly confei-
entious whom hee admitceth as
you.
But for the Controversy , you
mutt consider it a little more di
ftin&Jy before you are like to un-
derhand ir rightly. It is in vaine
to enquire.whethertiic Sacraments
dofeale abiblutely or, conditionally,
till you firft know well what it is
that theyfcale. Ltcan firft there*
fore refolve thar Qucftion , what
they feale? and then enquire how
they feak t You know a Chriftian
do:h gather the aflarance of his
Juftificauon and Salvation by way
of Argumentation, thu 5 ; He tk*t
beieevetb v jafttfitd, and fhal/befa-
ved: But, I be Jeeve; therefore lam
jttftified and jball be faved. Now
[the Qjertion is which of the parts
of this Argument the Sacrament
idothfea'ro? Whether to the Ma-
jor, the Minor, or the Conclufion ?
To which I anfwer : 1. That it
fealeth
j$pfcndix M 6 J
fealeth to the Truth of Gods pro.
mile ( which is the Major Proposi-
ti n ,) is unqueftionablc. But
whether to this alone , is all the
doubt? 2. That it fealeth not to
the Truth of the Minor Propor-
tion, (that is, to the truth of our
Beleevif g ) I take alfo for to bee
b-yond diipme. For, firft it.£houid
t\% fcale to that which h nowhere
writen: For no Scripture faith,
that I dobrleeVi. a. And then it
fhould be ufed to flrengthpn my
Faith in that which is no object of
Faith: For, [ thai ldo beJeeve j
is not matter of Faith, or to be be-
Iceved , but matter of internal!
fcn r e 9 or to bee knowne by the
reflex acl of the undemanding.
5. A<fo God fhould clie let h,s
feale, to my part or condition of
the Covenant, as well as his owne,
and feale to the truth of my word,
as well as to thetiuth of his own ;
for a? juftifying and favmg us is
Gods condition, which he under-
take^ to performe ; fo bclceving
or
68 Appendix*
or accepting Chrift is ourcondicion,
which wee there profefle to per-
forms. So that it is doub Ie(Te,
that a Sacrament as it is Go Js en-
gaging figne or feale, doth not feal
to the trurh of my faith,or (ineerity
of my heart in Covenanting: it
were a molt grolfe conceit to ima-
gine this.
But withall you muft unJer-
ftand, that as there is in the Sacra-
ment rectproc ail action;, G xh gi-
ving, and our receiving ; fo is the j
Sacrament accordingly a mutuall
encasing figne or feale. As it is
.given t it is Gods feale; fo that as in
this full Covenant there is a mutual
engaging; fo is chsre a matuaU
dealing. G >d faith tous,£ here is
my Sonne wh) hath bougntthce,
tak; him for thy Lord and Saviour,
and I will bee thy reconciled God,
and pardon ind glorify thee ? ] And
to this he fets his teale. In e /in-
ner faith, [ I am willing Lord, I
here take Chri \ fot my King, and
Saviour,ani Husband \ and deliver
"P
up my feffe accordingly to him : ]
And hereto by receiving the offered
elements, he ietteth his engaging
figne or ieale ; (o that the Sacra-
ment is the ieale of the whole (Co-
venant.
But yet you muft remember,
chat in the prefent controveriie we
meodle not with it as it is mans leal,
but onely as it is Gods.
So then it iscleare, that as it is
Gods ieale , it iealeth the major
propofitionj and as it is curs, to the
minor.
But yet here you muft further
diftinguim betwixt lealirg up the
promiie as true in it fclf, and iealing
it with application as true to me.
And it is the latter that the Sacra-
ment doth , the delivery being
Gods ad of application , and the
receiving ours ; fo that the Propo»
fuion which God iealeth ta, runs
thus [If thou belccve,l doe pardon
thee, and wili fave thee.]
3. Hut the great Queftion is,
Whether the Saciamcnt doc ieale
l_ to
-o
to the conclusion alfo, [That I am
;u ^ified, and fhaU be Gved ? ] To
which Ianfwer, No, direcl'y and
properly it doth not ; and that is
evidnt from the arguments b fore
Iaiddowne, whereby I proved that
the Sacraments iValc not to the
mnor.
For ?. thisconeluhVn is nowhere
writcen in Scripture.
2. And therefore is not properly
the object of Faith , whereas the
fealcsare for confirmation of Faith.
5. Otherwise every man rightly
receiving the lealcs, muft needs be
certainly jultificd arrd faved.
4. And no Miniftereangroun*
dcdlyadminifter the Sac amemsto
any man but himfelfe, becauic hee
can be certaine of no mans juftifi*
cation and ialvation, being not eer*
taine of the fmcciity ot their Faith.
And if he (hould adventure to ad-
minister it upon probabilities and
charitable conjecture? j then (hould
he be guilty 01 prophaning the ordi*
nance,and every t me tie mataketh,
be
Appendix, ji
he ftiould let (he fcale of God to a
lye : And who then durf? ever
adminifter a ^aeramen*, being never
ccrtabe, but that he fhall thus abnfe
it ?. I contefle ingcrmoufiy to ycu,
that it was the ignorance of this
one point which chiefly can ed mee
toabftaine from adminiftr ng the
Lords Supper Co many yeeres .■ I aid
not under ft and, that it was neither
the minor, ror conclufion, but only
the major proposition of the fore-
faid Argumen , which God thus
fealeth. And lamforrytoice what
advamage many of our mott lear-
ned Divines have given the Pa-
piiis here. As one errcur drawes
i onmany,andieadrthaman into a
labyrinth of abfurdities • fo our
Divines being rlrft mitfaken in the
nature of justifying faith, thinking
that it eonfirteth in [ A Beiicfe of
the pardon of my owne fmnes , ]
( which is this conclufion ) have
therefore thought that this is it
which the Sacrament fealeth. And
when the Papiiis aliedge, that it is
no
j 7 a appendix*
no where written [that fueh or fuch
a man is juftified] we anfwer them
that it being written Thathethat
beleevethis juftified] this i$ equi-
valent : A groffe miftake : As if
the major proportion a lose were
equivalent to the eonclufion ; or
as if the eonclufion rruff, or can be
meerly Credenda % a proper object
of Faith, when but one of the pro-
mifes is matter of faith , ana the
other of ience or knowledge. The
truth is, the major [he that beJce-
veth (ball be faved] is received by
Faith : The minor [that I doe fin-
ccrely be'eeve] is kno^ne by in-
ward fence and felt -reflex ion: And
the eonclufion [therefore I {hall be
faved j is neither properly to be be-
lecved, nor fcit, but known by rea-
fon, deducing it from the two fir-
mer ; fo that faith, fenfe.and rca-
Jon are all neeeflary to the produ-
cing our atfu ranee.
So you fee, what it is that is feal-
ed to,
2. Now let us confider, how it
iea eth ?
Jffendix. 75
fealeth t Whether abfolutely 01
conditionally f And 1 anfwer, Ic
fcalcth abfolutely. For the promife
of God which it fealeth is not-con -
ditionally,but abfolutely true.
So that the fumme of all I have
iaid is this (which anfwereth the
feverall queftionsj
1. The Sacrament fealeth not
theabfolme Covenant or Promife,
but the conditional! [Beleeve and
live,]
2. It fealeth not the truth of my-
Covenant, as kisGodsfole; or ic
fealeth not to the truth of my faith.
3. It fealeth not to the certainty
of my juftifioation and falvauon.
4. But it fea'cth to Gods pa tof
theconditiocall Covenant.
5. And fealeth this conditional!
promife , not conditionally , but
abfoluielyyas of undoubted truth.
6' And not onely as true in it
elfe, but tru: with application to
mee.
So that by this time you may
di'ccrne what is their meaning,who
D_<« [ay ,1
74 tsffpenAix.
fay, that the Sacraments doc feale
but conditionally, that is, as it feal-
cth to the truth of the major (which
is the promiie) fo thereby it may be
faid to feale conditionally to the
conclufion ; for thecondufionis,as
it were, therein contained, upon
condition ©r fuppofition of the mi-
nor propofition. Hee that faith
[AH Beletvers (hall be favedj faith
as much at that [I (hall be teved] it
being fuppofed that lam a Beleceer:
And fo you mutt under ft and our
Divines in this , Yet this fpecch is
leffe proper; For to fpeak properly,
it doih not feale to the conclufion
at all ; yet is it very ufefuli to help
us in railing that conclufion, and to
beperfwaded, thatwearejuftified,
becaufeitio confirmed! our beliefe
of that promife, which is one of the
grounds of the Conclufion.
For your inference in the la&
words of your objection [then let
ail come that will ;] If you meane
LAli that will, though they come
to mock or abufe the ordinance,]
then
t^ppexdix. 75
then it will no way follow from the
do&rinewhichl have now opened.
But if you mesne, L Let all come
1 that wifc ferioufly (really or appa-
i rently) enter or renew their Cove-
j nant with Chrift, ] • I think that to
! be no dangerous or abfurd confe-
I quenee. If Chrift when he off* reth
I himfelfe,and the thing fignified, do
! fay, [ Let him that is athtrfl i come ;
i and whoever wil^ let him take the
witter of hfe freelj , Rev. 22. 17.]
j Why may not I fay fo of the figne
! and l'cale , to thofe that ferioufly
; profefle their thirit. Sure 1 fliall
ipeake but as Chrift hath taught me,
and that according to the very fcope ;
of the Golpel, and the nature of
the Covenant of free grace. And
I wonder that thofe men, who cry
up the nature of free grace fo much,
fhould yet fo oppofe this free offer
ofit,andthefea:ing the free Co-
venant to them that lay da me to it
upon Chritis invitation.
Dd2 r#
76 jSpfcndix*
To the Hnth atteL cUvtnth
Cfyjeftions*
YOur i cand 1 1 . obje^ions you
raife upon my exceptions againft
the book, called, The UWtrrw of
Mcforn Divinity : And fiill you
mention the Dodrine, and then the
Book.
i. You think, that [Do this and
live] is the voyce of the Law of
works pnely, andnot of the Law
, or Covenant of Grace, and that we
i may not make the obtaining of
| life and falvaiion the end of duty ,
j but mud obey in meer love ? and !
j frcm thankfalnelTe for the life we
! have received.
To all which I apfwer. j. By
way of explication; and 2. of pro.
bation ofmy affertions,
1. Doe this a»d live, in feverall
fences, is the language of both Law
and Gofpel, ,. 1. When the Law
fpcakethit,the fence is th $ j If thou
perte&Iy keep the Lawes that I
have given thee or Ch all give thee
fo
Appendix. 7*7
fo long thou /halt continue this
life in the earihly Par'adife which I
have given thee : But if once thou
finne,thou (hair dye.
a. When the GofpeJ fpeaketh
it, the (ence is thus : Though thou
haft incurred the penally of the Law
£y thy fane, yet Chrift hath made
fatisfa&ion : Do but accept him lor
Lord and Saviour, and renouncing
all other, deliver up thy felfe unre-
fervedly to him^and love him above
sfli, andobeytiimhncerely, both in
doing and fuffering > and overcome
and perievere herein to the end;
2nd thou (halt be juftified from all
that the Law can aceufe of, and re-
stored to the favour and blefliogi
which thou lull loft, and to a farre
greater.
Thus the Gofpel faith,?)* this and
live. That the Gofpel comtnan-
deth all this, 1 know you will not
qucftion ; and that this is doing,
you muft needs acknowledge* But
all the qucftion is ,whether we may
doe it that wee may live? I have
fully
78 trfppexdix*
folly explained to you in this
Treatife already in what fence
our doing i$ required, and to what
ends, viz,, cot to be any part of a
legall Righteonfncffe, nor any part
of fatisfacYion for oar unrighteouf-
j nefle ; but to be our Gofpel righte-
oufoefle , or the condition of our
I participation in Chrift,whois our
| legal! Righteoufnefle, and fo of all
i the benefits that come with him.
In thefe feverall refpeSs and
jfeofei following the Golpell cctn*
mandeth us to a& for life.
I. A wicked man, or nnbelee-
ver,may, and mnft hear the Word,
pray, enquire of others, &c xhat
fo he mayobtainetbe : filtt U& of
grace and faith. This I now prove,
//*5 5.^.6,7. letus^ZtQ^o. Pro.
1.2^,24,25. Awt^Sf)^ A&.i.
37. If*.}.i6. Mm. 11.15. & 13
43. £*(,i&i?,3i. /*&.5' 2 f • '4$'
10.1,2.12.2V R,om ;o. 15.14.
Yet doe I not affirm, that God
never prevented mens endeavours;
he
Appendix* 79
be is ibmetime found of them that
fought him not. Nor doe I fay ,
that God hath promifed the life of
Grace to the endeavours of nature ;
But their duty is to feek life; and
halfe promifes,and many encourage*
ments God hath given them ; fuch
as that in loci. 2.12,15,14, who
knoweth hue Gcd will, &c So
Zepb.2.%. Exod.$*^o* And that
in Aft 8.2*. *PrAj therefore if per*
hdpj the thoughts of thy heart m*y
be forgiven thee.
a. That a man may aft for the
increafeof thisipirituall life when
he hath it,methinks youfhouldnot
doubt, if you doe fee, 1 Tet. 2. 1, 2.
& I. 32. & I Pet.U%fi t -J 9 %. & J.
18. And the Parable of the Talents
LMat.2 5.2<5.27.38«?o.
3. That wee may and muft a£fc
for the life of Reconciliation, and
Juftification, and Adoption, is be-
yond difputc : How oft doth Scrip-
ture call on men, to Repeat, to Be-
Ieeve, to Pray, to forgive others,
and to reforme, that their finnes
Dd 4 may
So Appendix.
may be forgiven them f I have
quoted the Scriptures before, when
I opened the conditions of juftiflca-
tion, /y4,t.i6\i 7 ,i8. 7/455.6,7.
je^#.g. 22. 7<M0«;.i'5* And we
J are ft ill faid to be juftified by faith,
iwhich is anacl of ours.
I 4 . That we may a& for to ob -
j taine afiurarscc both of our jultifica-
tjon and fan3ih*cation. is undeny-
j able, 2 Ptt.x.io* 2 OM3.5.&C.
5, That wemaya& foreternall
life and fal vat ion • me th nkei, he
thatbearerh thefac^ofa Chriliian,
fhonld not deny : arid that both for,
Lit Tide to it, *. A (Tu ranee of our
enjoying it : and 3» for poffeflion
j nfelf. I foall but quote the Scrip-
jtures for brevity fake, defiring you
to read them, and fzvt me the la
bour oftrancribingthem, Rtv. 22.
14. John$. 5 9, 4©, '^ AU MVlS.
;and7.ig. Lu'^i^i^ Thil. 2,17.
Rgm. 2,7,10, I ^.9.24. 2. Tim,
2. 5.12. iT//w. 6.12. 18.19. Phil.
3.I4. UW4t, 25. i^ir. i5.1aft.
*C°**\*ll» ands* 10, ii.z Pet.
1. TO.
Appendix. gi
1. 10,11. Luke xi.'2%\ Hb t a. i #
, Lkktiz*. UW.17. ThefrJaft
[ place* iKew^tha^ cfje Piping hell,
I and dammtfoh, is 3 neceiTary end
ofoura-iVin-^ and dams, as well as
j theobta'hiag of heaven.
If when you have read, and weigh*
cAchef? Scriptures you be not con -
; vinced, that we rmy aft or do?, for
' life and-alvauon, (and Toe tHat [Da I
; tins andltve] is in Tome fence the j
: language of the Gofpell) I (hall
! queftion, -whether you make the
'Scripture the Rule of yourfaith,
or be not rathe r one 4 of them that
can force upon thcmfelves a faith of
their owne or others making.
Oyjdh But is it not the motf ex-
cellent and Gospel- like frame of
fpirit, to doe all cut of meere love
to God, and from Thankfulneffe
for life' obtained by Chriit, andgi-
venus.
A* fa I 1. If it come not from
love to God, it is not fircerev
•2. Yet doth not if .; : any
where (et our love ro "G&J/aVHrb
D d 5 out
$x . A}}tvfcx %
\ ourowneioules, in oppofition \ nor
| tcaeh cs to love God, and cot our
jfelves: bitcontrarilyjoyneth them
[both together, and commandeth us
both. The love of our fcivej, and
defirc of our prefervation, woqid ne-
ver have been planted fo deeply in
our natures by the God of nature, if'
it had been unlaw full.
I conclude therefore, that to love
God, and not our felves, and fo to
doe all without refpeel to our own
good, i$ no Gofpell frame $f fpi*
i ric.
| a. TbankfulnerTe for what wee
■ have received ( either in pofieffion,
title, or promife, muft be a fingular
fpurtoput m on duty. But I pray
you tell me, Have you received all
the life and mercy you do expect ?
Are you in Heaven already ? Have
| you all the grace that you need or
defire in degree ? If nor, why may
you not labour for that you have
-not, as well as be thankful! for that
youhavc . ? Or have you as full a
cemjpty of it hereafter^* you doe
d-fire t
Appendix. 8 }
defire ? If not, why may you not
labour for it?
ANd to fhew you the vanity,
and intolerable , damnable
wickednefle of this do&rine, Jet me
put to you a few more confedera-
tions.
J . Doe yoa think you snay a&
for your naturaU life , to preierve
it, or recover and repaire any de-
caying! in it . ? if not, why will you
labour, and eate , aod drink, and
ileep f why will you leek to the
Phyfician when you are fick? Doe
you all ihis in meere love, or thank,
fulnefle, or from obedience which
hath nofurthcrend ? Orifyoudo,
why may you not dee as much for
your foule, as for your body ? Is ic
leffe worth , or doth not God re-
quire it, or will he not give you
leave ? Hath not Chrfti redeemed
your body alfo ? and is k ^ot his
purchaie, and cha^gq^Dd merit to
piovidcfor it ? And yet yuiknow
well
84 Apfcndix.
wtll enough, that this excufeth not
you from your duty ; and why then
(hould it excufe you from ufing
mcanci for your foulc?
2. Nay, hath not God put you
upon farre more for your foule, then
for your body f For this life.he bath
bid yeu . be careful! for nothing ;
cai^ aliycur careonhim, for he ea-
reth for you ; Care nor for romor-
row: Why are ye cart full, Oyee of
little fait bt Labour not for the food
that penjbeth : Lay not h? for your
fehet a t reaffirm on earth t e^r. But
hath he faid fo concerning the life
bfyourfoulesin in-itnorrality, Care
j not, labour not, lay not up a trea-
| fure in heaven / Or rather hath he
j not a mmanded you the clean eon-
's trary, to care, to ieare> to labour, to
ftrive, to fight, to lun, and this
-with all your might and flresgth.?
And yet do' you think you tnay.not
aft or work for iifc and falvation ?
5. I pray you tell me, Doe you
ever u(c to pray or no ? Doe ycu
think it neceffary orlawfull. to pr^y
(pardc n-
Appendix. 8^ j
(pardon me for putting iuch groffe
interrogatories to you ; for the j
maine queftion which you raife, is\
farrc more grofle ?) Ifyou do pray, |
what doe you pray for ? Is it only
for your body, or-alfo for your foul? •
And is not earneft praying for life,
pardon, andfalvation, fome proper j
kinJe of doing ? It may be you j
j will fay, ycu pray onely for <$6d$
glory s and for the Church : But
I hath not God as much care of his
i Church and his glory, as of your
foulef Or may you pray for other
mens foules, and not your ovvne ,
when you are bound to love them
but as your felfe? Sure, if yon may
i not make the obtaining of life, the
ei=d of y oar labour and duty f you
may not make it the end or your
Prayers, which areparcofycur la-
bour and duty.
And indeed sccoxdirg to the opi-
nion wh.ch I oppofe, it mult needs
follow, that Petition is to be laid
afide,and no part of prayer Jawiull,
burpraiie and thankfgiving.
4. Doe
86 vfpfendix.
4, Doe you not forget to make
adifferencebstwixtearth and hea-
ven? IafTureyou,if you do, itvvill
prove 2 foule miftake ; if you once
begin to think you are in Heaven ,
and as you would be , and all the
work if done, an i you have nothing
to doe but return thanks, you fliall
ere long, / warrant you, be convin .
ecd roundly ofyourcrrour. And /
pray you, what doe you lefle by this
opinion, then fay, Soule, take thy
! reft, I am well, I have enough :
For if you mutt not labour for life
and falvation, bat onely in thank-
fn'nefle obey him that hath faved
you .- What is this, but the work
of Heaven ? Indeed there, and only
there, we fh ill have nothing to do,
but to love, and ;oy, andpraifc, and
bctrunkfull.
y. Mechinks,ifyoudobutcon-
fider what Heaven and Hell, reward
and the pumlhmmt are, you fh ould
cafily com: to your fclfe and the
truth. Heaven ind reward is no-
thing die but the enjoyment of
1 God
£
jippittdix. 87
God eternally in perfection : Hell
or the puni(hment is moft in the
lofle of this enjoyment , and the
feif-tormentings that will eternally
follow the confederation thereof",
and of the folly that procured ir.
Now is it fuch a legall fkvifli
mercenary thing for a Chtiftian to
feck after the fruition of God ?
Or to be carefull that he may not
be everJaftingly deprived of it ? is it
poffiblc that any ibber confidering
man can think lb?
6* Doe you not think that you
may and muft feek after the enjoy-
ment of God in thofc beginnings
and fore-tarts which are here to be
expe&ed ? May not that be the
end of yoor dwties, care, feare, la-
bour, watchfulnefle . ? May you not
groane after him, and enquire, and
i urne the ftreame of your endeavors
this way ? And may you not bee
jealous, andcarefuil, and watchfull,
left you fliould iofe what of God
ydu do enjoy ; and left any jftrange-
ncfle or difpleaibrc (hcuid arife f I
dare
I 8g Appendix.
| dare not qucftion,but that this is
| the very bulinefle which you tnind,
and the ufaall frame of your fpiric.
And is it poflible, that you can
think it your duty, tofcekthefore-
talb, and the firtt finks of Heaven,
and yet think it ualavrfnU to la-
bour for the full everlarting pofleffi •
on ? How can thefc hang together . ?
7. Coniider ferioufly , / pray
you, to what end God implanted
fuch affection* and powers in your
foule. Whydidheereare in yon a
power and propenfity to intend the
ultimate end in all your endeavours,
to value that end, to love it, drfire
it, ftudy and care how to obtain it ;
to fears the lorte of it, -and to loath
all that rfcflftcth yonr fruition , to
feek and labour after itsenjoym:m< s
Why is the love of our lei vs. and de-
fire ot our prefer vation Co natural! ?
Surely it is la*fn'l for you to care
and defire, and labour for God In
Heaven or for nothing.* Arid its
ourduy to fea re the loifeofthij, or
w feare no evill at all -5 And I can
hardlyj
Jpfendix A 8p
hardly think that God would create
fiich powers in the fotsle whieh
fliould be utterly afeleffe. Then let
us no more cry downe the abnfe of
our affections and powers, but the
ufeof them; and lb turne worfe
then Stoicks : This is fuch a miking
God the Author of fin, as few men
durft ever before be guilty of. And
certainly, if the efeaping of HelJ.and
the obtaining of Heaven may not
be the end and work of aJi thefe
affections, then much lefTemayany
inferiour thing*
8. Nay , eonfider whether ^ou
doe not make thefoule and life of
man to beufelcfle as to the obtain-
ing of any futare happinefle : And
foyou takedown the biefttd order
which God ha?h efiabliflicd in na-
ture by Creation, and maintained
in the conftant courfe ofprovidencej
and this you uodenyably doe in ta-
king downe from u? the ultimate
end : Take downe that, and all in-
feriour ends are nothing , and all
meancs doe !©ic their nature, and
become
t A
go Appendix.
become ufcleflc: Audio the foule
of the moft gracilis man (hall be
no fitter to attaine and proiccute
its end, and do no more thereto ,
| then a bcaft or a Hone ; Thii con-
fluence isunjenyab'e.
9. Nay, confider whether you
doe not make all the graces of the
Spirit (except love, joy and thank-
fulnefle) toDea!rnoftvaine 3 andtbe
blefled Jupernaturall work of the
fpirit upon us, to be a ufeleffe la-
bour? Doth not God oncly create
in nature, but alio new create by
grace in us fuch things as Defire ,
Care,Feare, Zeale, Courage, Dili-
gence, WatchfalnefTe,&c. and may
we not ufe them f Surely , if wee
may not ufe them for Heaven, then
for nothing. And I cannoc beleeve
that God will at fo dear a rate plant
in us a heavenly nature, and thefe
heavenly Graces, and then make it
our (in to ufe them for Heaven, and
that while we arc here in the way
where we have fush need of them .
10. But cfpecially, I would have
Y™
you throughly confidcr to what
end God did till his word fo with
Precepts, Prohibitions, Promifes
conditional and Threats ? Doth
not almoftall the Scripture for the
do&rinall part eonfift of thefe ? And
are not Precepts to put us on to du-
tic /And hath not every duty its
end even for our felves ? And can
it be any other then the obtaining
of the fruition of God in Heaven ?
fo what end have the prohibitions
elfe } And what are the conditional
promifes for, but to I tirre us up to
belccveand to performe the condi-
tions, that fo wee may enjoy the
promifed good ? And why are the
Threatnings but with thefeare of
the evill ihr^atned to deter us from
xhefinne j and to the duty * What
think you is the reafon that God
doth fo commonly Promife Hea-
(Ven r and threaten Hell, if it be un-
iawfulifor us to labour for Heaven,
and toefcape Hell ? Doe you not
hereby infinuate an accufation of
vanity at ieaft againft God and his
Lawes 1
: 9 i tAppwdix.
Lawes ? Nay, the very eflenec of
the Covenants doth conGft in all
thefc parts conjunct r And will you
alio overthrow the very cfl'cmiall
parts of the Law or Covenant, by
tnaking it un .awful! for us to admit
their proper ufe > To quote the
particular places for this.would bee
needlcfleand endlefife.
is. Methinks you mould be fo
farrefrom qneftioning the lawfull-
neffe of labouring for Hcaven.that
you mould rather think you have
almoft nothing elfe to labour for.
Gods glory and your falvation, not
disjun^ but conjunct, are all the
bufinetfc you have to look after :
What doe you live for * Why
have you all the mercies of your
life ? Is it onely that you may
be thankfull for life and mercy ?
Or that you might alfo improve
them to fome further advantage?
I hope (for all yourqucftion) that
you make it the greatett labour of
your lite to feek for afTurance and
obraiument of your eternall hap-
pinefle in God. 12. And
Appendix, q^
fcfc And once more let me tn-
treatyou to con/ider, whether there
be any hope of that mans falvations,
who fhall reduce this your doctrine
into his practice ? I abhorre cenfo-
riQufaeffe, but I defire it may bee
confidered, beeaufcitisa matter of
fuch unfpeakable importance : For
furely , if this Doctrine pra6tifed
will not tiand wiih filvatfon, it is
time for you & all men to abhor it :
And indeed , this isitihatmaketh
me fay fo much againft i^becaufe it
hath a holy pretence , and is very
plaufible totheinconlidcrate, but
yet is no better then damnable if it
be pra£ifed; 1 fay f if praaifed 3
tecaufc the op nion as toch is not
fo; for 1 bekevemanyagodJy man
doth ere as foufely as this. But it
I is poffiblefora man by readings and
I argument, tobe drawn to entertain
: fomt opiniom in bis braine , (not
oneiy confequemly, but) directly
contrary toihepra&iceofhis heart
and iite, and yet himfelf to continue
that praclice ,• Even as a w eked
man
|94 appendix.
man may entertaine thofe troths
into his braine in fpecuiation, which
dire&Jy contradi& his continued
pra&ice. Now ic being the pra&ice
here that is of abiblute neceffity to
fa- vat ion »• and not the opinion, I
donb: not but fuch thaterre ©nely
in this opinion , not reducing iti
into pra&ice.may be faved.
But ifpra£ifed,I cannot fee but
it will certainly damne.
For fearch the Scriptures impatf- -
tially and confider, whether feeking i
Heaven be not nccefiary to the ob -
taining of it ? And whether thofe '
that fcek net, and labour not for ic, j
be no; (hut out ? View over the
places which I. quoted you before,
and th?n judge. Mutt nor z\\ that
will have lire, come to Chriii, that
they may have it ? Job. 5. 39. ^ .
And mutt not they drive to enter
ic at the Itraight gate, and lay vio-
lent hands on the Kingdomc of
Heaven ? And by up forthcmfelves
a treafure in Heaven, and feek the
Kingdome ot God and bis Righte-
outnefle
Jppettdix* 05
oufnefle id the firft place, A&t. 6.
3 3. And prcfle on that we may at-
taine the Refurre&ion, PhiL 3*14.
And lay up a good foundation a.
gainft the time to ccm^doing good
works, and lay hold on etcrnall life,
1 TiwG.12. 18,19. And workout
our falvation wkh fearc and trem.
bling, 'Phil. 2»i 2. And do hiscon>
mandmems^that we may have right
to the Tree of Life, and enter in
by the gates into the City, Rev. 22.
14. And make friends of the un-
righteous Mammon, that they may
receive us into everlafting habita-
Itions; See aifo Atv.a. 7.10,1 1,13,
I4>**»i7*ip- *3« 2^27,28,2?.
&3.M.4»5- 8* 1©*H* 12,12,15,
1 6,20,21, **. Scealfo^f.iS.8,
p. M.5.29. ^#.2. 28. iTim. 4.
8. /«fw.t.i*. 1 frr.9.10. ^w.2.7,
7/>. 1. 2. iT#w.4.i8« Mat^.i2.
&6,i, & t?.ai.'£»4to.ift.P£<A
1.19, 1 y/M.9. Hct.2.i.2Tsm.
2. 10. i Thftf: 5% $ t9 . ^tf.16.17.
Yea, weare commanded to feare
him that is able to dcftroy both foul
I . . and
9 6 Appwdix.
and body in Hell : even under that
consideration to feare him, Zȣ.ia.
?. And to feare, left a promife be*
ing left us of entring into refl, we
fhould ccme (hort of it > Heb. 4. 1 .
And what is that but to feare the
loflTe of Heaven 9 or to feare Hell ?
Prov.% 5,14. Mar.^.ig. & 16.16.
Afat.$,r<$, Rom.ii* 21.44. 1 Gr.
J o. 1 2. Hdr. 12,15,16. /*»#; J
5. p. 12.
But Imuft flop ; for if I (hould
! quote all Scriptures that prove this,
j 1 (hould tranferibe a great part of
the Bible.
Confider then, if even many that
feck to enter (hall not be able, whe-
ther they are like 10 enter that ne-
ver feck ? And if the Righteous be
fcarccly faved, what fhall become of
them that thought it unlawfull to
labour for fal vat ion?
13. Laltly , how h it that you
doe. not fee, that by this doctrine
you condemne not all the Saints,
but even the Lord hirnfelfe? Did
aot' P.a*t therefore keep under his
body,
i4fftn&ix. 97
body and bring it bio fubje&ion,
left whea-hcaad preached to others,
hfmfcl^fliOttWbe a calkaway/i Car.
9.27* What can bee plainer? Did
not Air Ahum obeybecaufe helcok-
*dfora City which had foundat-
ion* I JJehi l.iQi And LMofes,
becaufe behad refpect to the recom* j
pence of Reward? 26. And all that j
cloud of Witncffes obey and fuflfer, }
that they might attain abetter Re- \
fiirfc&ion? 3 5., & did they not feek
a better ■Countrey, thac is, anhea- j
vcnly?- and therefore God is not
-tfhamed to bee called their God :
far he hath prepared for them a City y j
ver.16. Doe not all that confelTe
therrsiejvef Itrangerson earth,plainly
declare that they feeke another
Count rey? ver.13.14* Whofoevcr
therefore (hall hereafter tell you ,
that you mult not do good to attain
falvation. or cicape damnation , as
beifcg too mercenary andflavifli for
a Son of God ; abhor his Doclrine,
though he were an Angel from hea-
ven : And if this fatisfie you not ,
Ejc look
og jjfpcvdix. \
look to Jefus x he Am hour and Hiou
fhcr of your Faith t who forth* $tty
that wa* fee before iwmgUwJared
theCroffe^efpifingthe flkamc, and
is fetdownat the right band of God;
Heb. 12, i j. Rem. 14/p. And as
j4dam fell to bee liker the BcviM
when he needs would be as <3cd : fo
take heed whither you are failing
wberi you will be better then Je-
fus Chrift. >uh
And doe I after all this needto
anfwer the Common Gbj&Sfoite;,
that it is mercenary and flav fti, to
labour for falvation . ? Muft 1 be put
to prove that the Apoftles and
€hrifth mfelfe were nor mercenary
flaves ? or that Gods Word hath
notprefcribedusaflavifhtask? In-
deed ifwe did all for a reward diftant
from God, and for that alone, w ith-
out any conjunction of FiliaU love,
and expected this 'Reward for the
worth of our work, then it o^gHt
beweli called mereenarytandfk*)&.
Bur who among us plead for fuch a
working ?
From
Affendix. 99 I
FRomall this yon may gathcrpart
of the Anfivcr toyour nextQue»
fttoo : why I except againft the
book called, The M*rr$waf Afodern
*J>ivif»itj} Becaufe it is guilty of'
this hainous Doclrine. Yet further
let me tell you, that I much value
the greatcfl part of that Bcok, and
commend the iuduftry of the Au-
thour, and judge him a man of god -
linelTc and Moderation by his wri-
ting : And had I thought as meanly
of i^as I do of Coljftr ■, Sprigs , Hsfr*.
/***>& many fuch abominable Pam-
phlets that now fly abroad, I fhould
not have thought it worthy die ta-
king fo muchnoticc of. But becauie
it is otherwise ufeiuh, 1 thought
meet to give you warning, tha: you
drink n^t in the cv ill with the good.
And eipcciaily becauie the names
that to applaud it, may be a prooabie
fhare to entangie you here in. And: I
conjecture the Authours ingenuity
to bee luch, that he will be glad to
Ee 2 knowt
too zsfppentlix.
know his own miihkcs, and to cor
red them: Ocherwife I am un-
feignedly tender of depraving or
carping at any mans laboars. Some
©fthefe miftaking patTages I will
ihew yon briefly. As page 174.
Q*efi* Would yon not have believers
to efchew cvill and do good for fear
of HelI,or for hope of Heaven? A*f*
No indeed, I would not have any
believer do the one or the other : for
fo farre as they do fo their obedience
is but flavifti, &c. To which end he
aliedgeth, ln\e 1. 74.75. But that
fpeaks of Fieedome from feare of
our Enemies, fueh as Chrift forbids
in L nken. 5. where yet he com
mandeth the fearing of God: And
con lequently, even that fear of ene-
mies is forbidden, as they ftand in
opposition toGod,and not ashisin-
rtrumtntsin iwbordination. Orjit
it be even a feare of God that is
there meant ; yet it cannot bee all
fear of him or his difpieaiure : fofar
. as we are are in danger of En or
iuffering, we mud feare it : and io
farre
Appendix, rojT
farrcas our affu ranee is ft ill imper-
fect : a jealoufieofour own hearts,
and a dreadfull reverence of God
alfo are neceflary . But not the Le-
gall terrours of our former bondage,
iueh as arife from the apprehenfion
of fin unpardoned, and of God as
being our Enemy.
In the i So Page, he denieth the
plain fence of the Text. Mat . 1 0.1S.
In the 155 page, hec makes this
the difference between the two Co-
venants: One faith , [ Do this and
Live] the other faith, [ Live and do
this 1 The one faith, [ Do this for
life] The other faith* I Do this from
life.]
But I have proved fully, that
theGofpel alfo faith, r Do this for
life.]
So in his fecond part , page;ipo.
His great note to know the voice of
the Law by, is this, [ that when in
Scripture there is any morall work
commanded to bs done, either for
the efchuingof punifhmenf, or up-
on promife of any. reward temporall
E e 3 or
101 jippendiw
i ~ ' — — -
oreternall j or ehe when any promife
is made with the condition of any
work to be done,which is cotnanded
in the Law ; there is to be under -
ftocd the voice of the Law.]
A notorious and dangerons mi-
i fake, which would make a Imoft all
j the New Teftament, and the vety
! Sermons of Chrift himfelfe to bee
' nothing bar the Law of work s. I
j have fully proved before ,th at tnorall
j du- ies as part of our fincerc obedi-
j ence to Chrift, ire part of the con.
ditionof our Salvation; andfot it
to be performed. And even Faith
is a morall duty. It is pkty that
anyGbriftianfhould no better know
the Law from the <&ofpel • efpeci-
ally om that pretendcth to difcover
it toothers.
So in the next page iqt, hee in-
tolerably abufeth the Scripture, in
affirming that of 2 Thefi. 12. to be
thevoiee of the Law, and fo making
2W a Legall Preacher.
And as (name fully doth he abufe
I Cor. 6,$ 9 \o. As if the Apoftle
when '
Appendix. 1 03
when he biddeth them, not to b^e
deceived, were deceiving them him-
felfe in telling them , that no un-
righteous perfbn, fornicators, adul-
terers ; &c. [hall inherit the Ktnglom
of Cod* Is this Law ? Then let me
be a Preacher of the Law. If TauI
be a Legalist, I willb* one too. But
thefe men known it, that the Ape*
Hie fpeaketh of thofe that die fach ;
and that thele finues exclude men
theKingdome, aschcy are Rebelli-
on againliChrifVtheir Lord, and fo
a violation of theNew Covenant.
So in part fir ft page 189. Hee
mentioneth a Preacher , that faid,
hee durft not exhort nor perfwade
tinners to belieyc their finncs were
pardoned , before he faw their lives
reformed, for feare they fliould take
] more liberty to fin. And he cen-
; fureth that Preacher to be ignorant
intheMyitery of faith. I epnfelTe
! I am inch an ignorant Preacher my
j felfe; and therefore malldcfirc this
: knowing man torefolve me in a few
1 doubts. 1. Where he learned, or
_ E e 4 h ow
*° 4 **pp**dix.
| Jwhcccao prove , that JuftiftW
iFaith W abe]ecving t hatoiirfiin«
are pardoned? when Scripture ib
often Klfcthui, that wc areja!lificd
by Faith: and fore the Objeclmuft
& wfoft the Ael; and therefore
that which followed, the A^ is not
the Object.
. If we muft believe that we are
pardoned, that fo we may be pardo-
ned ; then we mull believe a lye to
make it a truth. Alio db:h not
j the Scripture bid us Repm\ heUeve
j **dkec tapti<ed fir the remiftg* of
\p*mt\ but not firft to beleeve the j
jRemiflfionofourfinnes? ! have pro-
jved already that juftifying Faith is
I another matter : and this which hee
jealleth Faith is properly no Faith at
J4ll ; but the knowledge of a conelu-
ifion, one of whofc premifes is af-
forded by Faith, and the other by
Scnfe. -
If therefore the Preacher had
faid, that he would not have men
accept Chrift, and fo bdeeve for
Remiflion^before their lives be re-
'^*zs==a formed.
Afpen&x. Jo; i
formed, then I (nculd have iubteri-
bed to this mars cenfurc of him.
2. 1 dcinc him to cell me, whether
he can prove that any mans tinnes
are pardoned before chey have ae.
eepted Chritt for their Lord f that
is, before Faith. If not, 3. Whe.
thcr this be not the fubjeclion of the
feule to Ch ift to bee governed by
hjm ; and (b a heart- reformation ?
4. Wretrrer the reformation of the
life doih nor immediately even the
fame moment follow the hearts re-
formation ? And if all this bee lb,
( as I know ic is ) then the ignorant
Preachers doctrine mull ftand good,
that Reformation of life muit goe
before the bdie.'e or knowle, ge of
pardon, though not before juliifyifjg
Faith.
Many other intolerable errcurs
I could (hew you in that Book: as
his making the New Covenant to
threaten nothing but pre tent Af- j
Hiilions , and loiTe of cur preient !
communion with God, page 208. j
and that we pray for no other kinde !
E e 5 of 1
106 Atiicndix.
of pardon, page 206,210. contrary
to Ulfar* 16.16. Heb, io, 26*. %7*
28.29.30,31. Hfb.2^.Ioh.i^ m i»6*
& many other places: To his affirming
that wefinne not againft the Cove-
nant of works; which /have confu-
ted in the Aphorifmes.
So his making the Law of Chrift
and the Law of Faith to bee two
Lawes or Covenants : when that
which he ealleth the Law of Chrift
is but part of the matter of the New
Covenant.
But this is not my bufincfle ; on*
ly becaufc you urged me , / have
given you a graine of fait whercwich
to feafon fbme paflages in your rea-
ding that and fueh like Books.
And that paffagein lA.Shepbeardt
Selctt **/*/, page 96. 102. [ that no
unregenerate man is within the
eompafle of any conditional! pro-
mile ] had needof a graine too.
To
Appendix. iey
To the twelfth Ofyettion.
\f\7 Hat you object concerning
V V my making a neceffity of
pubhke covenanting, / wholly ac.
knowledge: And /heartily wifli,
that inftead of our large mixtNati-
onall Covenant ; and inReadofthe
/ndependants Politicall Church,
making Covenant , we had the Gof-
pel or New Covenant conditions
formally in publike tendered to all
tbe people of this Land ; and that
the fame being opened tothem^they
! might knowingly and ferioufly pro-
feflc their eonfent, ( and ;f they fub-
fcribed their names, it would bee
more folemnly engaging : ) and
this before they receive the Sacra-.
tnent of the Lords Supper.
This, x. would takeoff mofl Ar
gumencs which are brought for a
neceflfity of Re-baptizing : 2, And
would tend tntch to engage men to
thci?'
io8 dftet&ix,
their obedience to Chrirt,when they
havefo foleronly promifedit under
their hands. 3. And / think that as
an unfeigned heart covenanting with
Ghrift is true f fauh, andoftheEf-
fcneeofourChriftianity ; foisthis
publike eovenaniing of our vifible
Chriftianit}%
Though other mens protnife* on
ourbehalfemay beof ufe to infants;
j yet when we come to age, we are
I bound of abfolute neceffity to a per-
fbnall Faith and covenanting.
This alfo would anfwer the ends
of the ancient cuftom of Confitmati.
on : And to this end is ic,that the
\ Church hath Hill ufed to rehearfe
the Creed, or Articles of Faith, and
to reqnirethe people to Hand up to
hgnifie their Affent and Confent :
which % for my pare, / think not
onely a laudablecurtome.but for the
fubftanceofit, amatterofneceflity;
fo wee do but carefully Keep away
1 that Cu^omarineffe , ceremoniouf-
| nefie and formality, which fpoileth
1 the molt aeceflary and weighty du «
Append*. i ©9
I could wi(h therefore that this
practice were efbblifoedby autho-
rity. And,formy felfe,I doadtni-
Dilier the Sacrament to none, that
do not folemnly profeflfe their aflenc
to every fuodamentall Article of
Faith exprefly mentioned to them,
and their content that Chrift (hall
be their Lord and Saviour, and that
they will faithfully andfincerelyo-
bey his Scripture Lawcs.
To the thirteenth and fourteenth
Qb\t£tions..
Y
Our 13. and 14. Objections,
which charge me not with er-
rour, but only 'with angularity, I
willanfwer together. And I am the
leflecareiull to anfwer you in this
matter, becaufe I refolve to fiand
or fall to the Iudgement of Scripture
only. And to tell you the truth,
vhile I bufily read, what other men
iav
T
I io Appendix,
fay imhefecontroverfies^mymind
wasfoprepofleiTed withtheirno:i-
ODS,that Ionrdnorpoflibly fee the
truth, in its owne nature and naked
evidence: and when I entered into
publike deputations e ncerning it,
though I was truely w illing to know
the truth, yet my mind was lb fore-
ftalled wirh borrowed notions, that
I chiefly fludied ho v to make good
theopioions which I had received,
and ran further ft ill from the truth :
yea when 1 read the truth in Doctor
Prejlon and other mens writings, I
did not confider and underhand it :
and when I heard it from them,
whom I oppofed in wrangling difpu-
tatiom, or read it inbookes ofcon^
troverfie, Idifccrned it leaft cf all,
but only was fturpened the more a-
gainft it : till at laft, being in my
ficknelTecaft far from home, where
1 had no booke but my Bible, I itt
toftudythe truch from thence, and
from the naure of the things, and
naked evidence; & fo,by theblerTing
of God, difcovered more in one
^ x _ week,
appendix. III
weeke, then I had done, before in
feventcea yea res reading, hearing
and wrangling. Not that I therefore
repent of reading other mens wri-
tings: forwichout that I had not
been capable of thofc latter ftudiei.
So that as I fetched not this do-
ctrine from man, foyoumuft beare
with me. if I give you the lelTe of
mantoatteft it.
Yet that you may fee I am not
fingular , as you conceive, I will
(hew you the concurrent judgments
of one or two.
. Mr. fVallis (a man of Angular
worth, I am confident, by his own
writing, though I know him not)
in his anfwer to the Lord Brook* ',
pag.94. faith, That Faith is an ac«
cepting of Chrift offered , rather
then a beleeving of a Propofition
affirmed.
But becaafe I will not fill my pa-
ges with other mens words, I wiU
alledge but one more ; and that one
who is beyond all exception for pi-
ety, Onhr doxnelfe, and Learning,
even Di.Ptefloz. iThat
i. Thai Faith ccnteinethfeve-
rali a&s.
2. That it is both in the under*
Handing and will.
3. That theprinc'pallafl is ac-
cepting or eon fenr.
4. That it i$ the accepting of
ChriM for Lord as well as Saviour.
5. That the object is Chrift him-
fclf, and not his benefits, but in a
remote fence and fecondarily .
6. That Faith confiiicth in Co-
venanting or Marriage contract.
All thife he is fo plaice and full in,
that /findehimfpeaking my ovvae
thoughts in my ovvne words ; and
begun to think. when /read him,
that men would think /borrowed
ail from -D . Preftsn Read -him in his
Trcatife of Faith, pag.44,45,4^,
47.48,49* sorfifijjp Alfo Of
Eftflfiail Fmh t pag, 40, 41, 87.
hrAlrettife ofFaith,$zg> i^, 15,
16,20,. 21, 56,57,58.
7. But efpecially,the chief point
that I ft and upon, and am like to be
oppofed raoft in^hehandleth fo fully
\ and>
and aflerteth fo frequently , as if it j
were the choiceft notion which he
defired to divulge, viz,, That jufti-
fyirg faith as fuch, if a taking of
Chrift for Lord as wellas for Savi-
our. Of fo many placcs,I will tran-»
fcribe two or three.
And firft his definition of the
a&ivepart of faith, is the very fame
with mine. Of Faith ,pag.^4. [It
is toBeleeve,notonely that €hrift
is offered to us, but alfo to take and
receive him as a Lord and Saviour]
that is, both to be faved by him, and
to obey him. Mark it (faith he) I
put them together, to take him as a
Lord and Saviour; for yon (hall
finde, that in the ordinary phrafe of
Scripture, they are put together,
Jefus Chrirt our Lord and Saviour ;
therefore wee mutt take heed of
disjoyning thofe that God hath
joyned together .- Wee mult take
Chrift as well for a Lord as a Savi-
our; let a man doe this, and he may
be aflured that his faith is a juftify-
ing faith ; therefore mark it dili-
' gently,
1 14 vJppevdix.
gently; if a man will takeChrift for
a Saviour cnely, that will not ierve
I the turr:e \ Chri \ giveth not him-
feJie to any upon that condicion on-
\ Jy to fav<- him 9 but we muft take
him as a Lord too, to be fabjeSto
him, and obey him, and to fquarc
our anions accordingto his wii,&c.
So of EffcttHiU Faith, pig.o2.
Now faith is nothing but this: VVe
come and tell you that Chrift is of-
fered; if you will be content to kc
all thefe things go, and to turn your
hearts to him. then the whole beat
ofa mansminde is turned the con-
. tr*ry way, and let upon Chrift; this
is fudb Faith indeed, &c. Now if
we were not riiiftiken in it, there
would be no qudtion of this : We
think that faith is nothing but a per -
fwafion that our fins are forgiven, a
perfwafion that the promhes are
tru:, and the Scripture true, a per-
iwalion that Chril* died for my iios;
And thence it is, that men are apt
to be deceived in ir. If they took
Faith
Jppendix, 1 1 y
Faith as it is in its felfe, [a Marri-
age four feives to Chrilt, with all
our heart and afre&ions, when hee
hath given himfeife to us as In Mar-
riage,andwc are given to him,]iti
doing this , we fliould never be de-
ceived.
So in his Treatife of the New
£w*»4nf,pag.4;S*you mu % know
that the Covenant is then diflbJved,
when that is diflblved that did
make the Covenant : Look what
it is thatputs a man into the Cove-
nant of Grace at the firfi ; when
that is taken away, then the Cove-
nant is diiaonulled between God
and us • but till then the Covenant
remaines fure. Now what is ic that
makes the Covenant ? Mark it :
This is that which makes the Co-
venant when Jefus Chrift offereth
himfciftouSjand makes known his
content, &c when wc again come
and take him, and give our confent
to make him our Lord, and we fub»
je£t our feives to him to be his ;
whenwc lay to the promiied feed,
He
\l6 Appendix*
He (haH be my God and my Go-
vemour , and I will be among his
! people, and be fubjeft to him ; I fay,
I when the heart gives a full confent
to this,3cc* now the Covenant and
I contract is made between them,
j Now as long as this union con-
; tinues between Chrift and us, the
! Covenant is not difannulled ; So
j that in a word, the Covenant is nc-
i ver nullified till thou haft ehofen to
j thy fclfe another husband, till thou
haft taken to thy felfe another
Lord J &c.pag.459.
So that here you fee 8 l /.that every
infirmitj breaks not the Covenant.
See alfo TrestiftofLove, pag. 147.
9. That there is a Gofpel curfc
followingthe breach of the Gofpel
Law, and that icis unrepealableand
more terrible then that of the L*w,
pag. 19, 20.
to. What neer conjunftion love
hath with Faith in jnftifying. See
Tretttfe of Effc8»*U F.titb^ t t \%.
ii. That the promife and offer
of Chrift isgeneralJ, fee Trettifeof
I Faith % \
4ppt»di\\ 117
F *^,pag p.io. I will tranfcribe
but one more, Treatife of the New
Covenant, gag.$i7,ji8. Youmuft
know theie is a two-fold Cove-
nam , one of works , another of
grace &c. The Covenant of grace
runs in thefe termes [Thou thali be- 1
leevej thou (halt rake my Sonne j
for thy Lord and thy Saviour, and
thou (bait likewifc receive the gift '
of HightecufneiTe , wh'eh was
wrought by him, for an absolution
for thy fimus , for a reconciliation
with me, and thereupon thcu&alt
grow up in love and obedience to-
wards me, Then I will be thy Gtd t
*nd thou (halt be my people.] Thins
tke Covenant ofgrace,&c.
In tkis.youfeealfo, li-lvThat
love and fincere obedience are parts
of the condition of the New Cove-
nant
Thus yon fee I am not in thefe
1 2. points lingular ; And in more
could; I alio prove his context ;
though in feme things I eonfeffehe
diircreth ; as in making Faith an
inilru-
i iS JpptnMx.
inftrument in our justification, p. $4.
Of Faith, Bnt as i take that to be
^fmall difference ; fo it is apparent
by the forccited places . that he took
Faith to juftifie, as the condition of
J the Covenant j and fa the difference
, is but veiball ; yet fpeakmg in the
, common phrafe put him upon that
I abftirdity.pag.5-6. Treatifeof Faith,
viz,* to lay , That reconciling
and juftifyingarea<9s of Faith : If
he had faid,but that they are effects
of Faith, it had been more then (in
proper ftrid* fence taken ) can be
proved.
To the fifteenth Okjt&io*.
TO yout fifteenth OjecYion I
aniwer, 1. The Apoftle in
thole pkcesdealeth with the Iewes,
who truftedco works without and
againft Chrift : This is nothing a-
gai.-irt them that fet not up works
in
appendix. v\$
m opposition nor go ordination »
but oncJy in fatofdinaton to
Chritt.
2. If I affirmed that works, are
the leaft part of that Rightcouf-
nefle which the Law reqaircth, and
which mull* be fo pleaded to onr
pailirlcaucn, then I ftiould ofrend
againft the freenefle of grace : But
wfien I affirme , that all our legall
Righteoufncfle is onely in Chrift,
then doe I not make the reward to
bectf debtor IciTefne,
3. The Apoftlein the fame verfe
Rom* 4. j. faith, that his Farth is
conn ted for Righteoufncfle; and I
I have proved before that fubjc&ion
is a part of Faith.
n 4. The-Apodle plainly fpeaketh
of that Righteonfneife whereby we
are formally righteous, and which
we muft plead that we may be ju-
ftified torn the aceulation of the
Law ; and this is neither in Faith
nor works, but in Chrift : But he
nowhere Ipeaketh againtt that
which is only the condition or our
par-
_ , . — _
i*e Affet&x*
r _ , ■ ■
? participation of that, and whereby
werraiti efcape the coBdcmoatiori
Of the Gofpel, which is Faith/ as I
have opened be fore.
5. If the Apoftle fiiould meanc I
othciwifc, itwere aj much againft •
four Dc&rine as trice. Fox is not j
aufa a work or a6t of ours t But •
^i wHl lay , That though Faith ^
k±usa work do juiliHc, yet not j
; as a work, bat as an icfirument. I j
• aniwer.
i. Tobeaaacluall appfebenti-
; ODoiCbri.t ^whichycu call its in-
j ilmmentality) is to bee a. work": j
! There lore, if it juftifie as ic is fa:h '
; anapprcbcjnnoni.it juftifieth as. a 1
• werk.
a. Soalfo fay J, ihxt fub;e£tion ;
j and obedience jufcifie, 1. Not as
? works fitnply considered; 2. Nor
I as legail works ; 3. Nor as meri-
torious -works ; 4, Nor as Good
noxks .which Gcd is pkifed with;
tgiit as the conditions to which
free Law giver hath promifed
location am file*
Nay
Nay , your Do&rine afcri-
beth farremore of the work toman
then mine ; for yo j make juftifi-
eation an effect of your own Faith;
and your Faith the inft rumen tali
cauicofir, and fomake your felfe
your owne juftifier. And you fay
your Faith juftifieth , as it appre-
fcendeth Chritt, which is the mod
intrinfecall, eiTentiall confederation
of Faith ; and To Faith hath much
of the honour. But while /
affirm that it juftjfieth onely as a
condition, which is an extrinfecall (
confident ion, and aliene from its j
cflcnccor nature, /give the glory j
to him that freely giveth me Jile, j
and that mace fofweet a condition
to his Covenant, and that ena-
bleth me to performt the faid con*
dition.
And thus I have according to my
meafure of under Handing anfwered
your Objections, as fully as ncceiT^
taied brevity would permit,
Ff And
122 appendix,
And for that quetficn which you
propounded about Relaxation, A»
brogation, &e. of the Law, which
you eonfetfe you doe cot well
underftand ; I refer you to F»ffiu\
Defixf. grot it 2c Sattsf cap^s^,
where (among other things) hee
telleth you that si 'pud Romano s feu
ferendaejfet Lex, populus regabatur
an ferri veUet t feu tolUnda, iog*~
batur, an to lit earn placet et ? Htnc
rogari lex dtcebatur y an* ferrebat»r t
utdicitVlp.Tif. l.ReguL EidemA
que de CAttfk abrogari dtccbatur i cam
antiq**retur\&c % And then he ex-
plained all thoft; phrafes to you out
ofVlpian. Lex rogatur t ideft,fcr-
iur 3 velabrogdtnrjdt/}, prior lex
toEiiur ; velDerogatur y id eft, pars
prtm<c tollitur : aut fubrogatur, id
efi.adjicitur aliquidprima legi i am
Obrogatur id eft> mutator altqmd
ex prima lege. And fo eon-
cludcth, that the firft Law was not
abrogated , but relaxed, difpenfed
with, and obrogate. , ^ g ]
How faire it was cxecu
ted,
Jfpendix. lij
ted, I have (hewed you in the
Treatife.
But the Iaft task you fetme, it
of all the reft moft ungratefulJ;end-
IciTe, and ( in my judgement) un-
ntceiTary, viz,. [ To anfwer what
other men have written againft
fome doctrines which I have here
aflerted.]
i. It is a work ungrateful! to
feareh intoothcr mens weakneffe
and miftakes • 10 handle the truth
in a way of contention or to fpeak
in way of derogation of the labours
of the learned and godly.
2. And fliould I fall upon a
confutation ofevery man that hath
written contrary to any thing in my
Book, the taik would be endleffe,
and I might ftuffe a great dealc of
paper with words againft words,
and perhaps adde little matter to
what is already written ; which is
a work unfit for me to undertake,
who have fo much better work tor
'*% Ffa doe J
124 ^Appendix.
doe, and am like to have fo flaort a
time to doe it in.
g. And it feemcs to me a need-
lefle task ; partly beeaufe from the
eleering and confirmation of the
pofitive truth, you may be enabled
to anfweroppofcrs your feife.
2. The A utkors which you men-
tion doe focafilyand effectually af-
J fault the doclrines men- joned, that
J I (liculd think no judicious man
ean thereby be daggered.
But at your icqucit I wil briefly
eontider them particularly.
The Authors which you refer me
to, are two, D.LMaccevitts, and
Mr. Owen. The points which they
contradict are three.
I. That our legal RighteoufneiTe
which we haveinChru%coniifteth
not formally in obedience to the
Precept of the fi rid Covenant, bm
onely in fatisfa&ion for our Diso-
bedience. ] This Mtccovius op-
pofeih in Lolleg.TkeeI f par*i. Dtjp.
10. &par.^Dtfi>.9.
2. [That Chiift payed not the
* -
Appendix. iiy
fame debt which was in the firft
obligation, but the value ; and fo
the Law was not properly and fully
executed, but relaxed.] This, yt>u
fay, Mr.0jw*eonfutethin^ntf/fltf,
in his late Treatife of VntverfM
Redtmptio*t t \ib.'$.aip.7 ,p,i qo*
3. [Thar no man is actually and
abfolutely juilified (no notfo much j
as in point of Right) either from |
eternity, or upon the meere pay-
ment of the debt by Chnft , till
themfelvesdoe beleeve,] This, you
fay, is confuted by both of trum,
t^Uccov.pau 3. Dtfp 1 6* & f ar *
1. ^^.17. Et Own tibifapra.
If mens names did not more
take with you then their Argu-
ments, you might have fpared tne
(this labour. But briefly to the firl*
of thefe I anfwcr«
i , Moft paflages in Maccovmt
doe affirm but that ChriH obeyed
for us, as well as fuffered for us; and
who denyeth that ?
2. Oi- thofe paflages which yet
goe further, there is few of them
F f 3 . that
i
126 appendix.
— _ . > -- — ; —
that fay any more then this, that
Chriils a&ive RighteoufnciTe did
merit for us that life and glory
which is given by the New Cove-
nan^more then we loft by breaking
theOld: But thisisnothngioour
Quetfion which isonely about jnil'u
fication. For 1 have cleared to you
! before, that Juftification is (proper *
| ly and ftrt&ly taken) one of thofe
! a&s whereby we arc recovered from
j the condemnation of the Law, and
j fet xnfttttt quo prtHs ; and not one
I of thofe acts which give us that ad*
| duionall gloy , whkh is Adoption,
| U nion* Glorification,
3. Thofe few Arguments which
iyetdoedrivc higher then this, are
lib fully aniwered already by Mr,
| G*t*kfir againft Lucius, (jomarrus,
[ &c. and Mr* Cjoadmn (notwuh-
I Handing Mr. koborongh$ Anfwcr)
I and divers ©then, that I am refol-
ded not to lole fo much time and
f labour* as to doe thai which is be t-
jter done already, then can beex-
'; pe&ed (V orn me*
4. Only
A-ppendix. 1 27 j
4, Onely one argument mord
then ufuall I findein^rr tfDifpttj
1 cu And which I eonfeffe defcrvc tit
a fpeciall confideration } And that
isxhli. [If Chritf onely fufferedfttf
us,then the fighteoafncrleof Addm\
had hee continued in- innocent?*
would have h$en~ more e*eei!e«:
then th* right eouuWe of thrift :
For the law rcouircth obedience
principally, and furfering butper ac-
cii#u. But thecoufequence isfalfe,
becawfe elfe Chrift hath not fet us
in as good a ftateas wcfellfrom.J
To this 1 aniwer* r# Thisrightc
oufneffe may be tertmd excellent in
fcverall refpecls. x In reference to
its Rule ; 2 Or in reference to its
ErxK The 1. denominated! it Good
in it felf t The fecond denominateth
it good to u?# Now the Rules to
mfiafurc it by, are two : 1. Thence*
reft inferiour Rule; which is the
Law : 2 The remote fuperiour
Rule j which is the good plea fure
and will of the Law-maker.
2 Theends which may denotni-
F. f 4 nate
■ I ■ 1
— — > .
aate our righteoufneiTe more ex
cellent, ate : i The glory of Gods
jufticeand mercy : a The glory of
the Mediatours love,and the fctting
up of his kingdom : 3 And the
good of the creature : Or rather all
thefe in one.
Now thefe things thus (tending,
I anfwer thus. 1 f acknowledge
that the Law made for mankinde
doth primarily require obedience,
and but fecondarily fufrering , and
upon fuppofition of diibbedience.
2 But you muft diftinguifli be-
twixt what the law requireth ofus,
and what of the Mcdiatour: the
law to the creature , and the law to
thcMediatour,arein feverall things
different: The will* of his Facher
which he came to doe, confided in
many things which were never re-
quired ofus: fueh are all the works
proper to the office of Mediatonr-
ftiip. Now though the Law requi-
red ofus meer creatures primarily
Obedience aclive - Yet that which
W2S principally impofed upon the
Media.
Med»atour>and undertaken byhitn^
was to (atisfie for ourdifobedience ♦
And To the principal! part of his
wof k was paffive obedience ; an4
that in him was as excellent or more
then aclive obedience ; though in
us it would not havebeeo fo ; be*
caufeihe law didnoL require- It of
i$ in the firlt p!acc , as it did of
Chijft.
3» Ifyou call that mod excellent
which is beii pleafing ro God the
Law-maksr'$ then certainly the fa -
tisfa&ion ofChritfdid pleaie hirar
better, then v^aamt perfeverance
in innocencie would have done.
This necdethnoproof but thecon*
fideraticn of the event.
4. AndfortheendsofrighteouC
nefle, iec us ccnfider them diftincV
jy; 2nd lee whether Chrifls facisi
faclion do not attain them all more
eminently and fully then Ad*ims
peifevejacce would have done.
1. The glory of Gcds juiYice
would not have been manifetted fo,
if vid*w hadilood^as kwas. by j
Ff 5 Cbriflsl
~r ■ 1 1 1 ■■ 1 1
13° Jifjetidfx.
Chrifts fufferings: i Nor the glo,
ry of his mercy and free grade. 3
Nor the Mediatours love : 4 Nor
would the Kingdom of the Media-
tour have been fetup, nor his ho.
nour fo advanced. 5 Nor the faints
advanced to fo high a dignity and
happinefle , as now they are and
OiallbebyChrift.
So that in what rcfpecl is our
righteaufneffe lefle exceilcnc ? or
whois the loofer \ Not the Father j
Not the Mediatour: All theqae-
Ition is of our felves : But that J*!
onely in point of our honour : It is I
acknowledged , that to the cream re'
it would have been more houour able \
to have kept bis innocency,then to
have his difobedfcnce fatisfied for
by another. But hereconfiderthefe
things, 1 Godi honour istobepre-
ferred to ours, a And the Media-
tours advancement before our ad*
vancemenr. % It was the very -de-.
(ignof Godin the Gofpcl way of
ourfalvation to take down our ho
fioui* , that the creature might nor
: ; 1 fc
Afpe'tiSiic* 13*
1 gloty in it ielf, but all might be ac-
! knowledge^ to free grace r And
i mall we think it a wrong, if we
have not a righteoufnefl'e as hono-
rable to our lelvcs as that which we
; fofi :? 4 Our happinetfe will be
f fearer though our honour will be |
fle : For we (ball have a far great-
er glory. And that is better then f
mecr honour. 5 Yea we (hall have.;
more honour then we loft : Area!!
honour of being the fonsof God,
and members of Chrilt, and heirs of
glory: And this is greater then the;
honour of our perfeverance would j
have been. Ortely this b ing all >
freely given redoundeth to thegi- [
ver:Dut ftill fHU rcall honour and I
hapj ineiTe we enjoy. Therefore is
it the evcrfarting work of Saints , to
praifeihe Lamb who hath redeem-
ed them out of all nations^ 2nd made
them Kings ard Priefli to God;
which implyeth an acknowledge*.
ment of their foimer difebedience
and ['tnlferyUand fo taking cifho-
joour 10 thcmfelve*) and yet' the j
*fc
^9 Aftentix,
greater glory to Cbrift , and happi.
neffe to them.
6 Moreover we have now be-
fides the righteoufaefle of Chrifts
faiisfa&ion, a perfonall evangelic all
righteoufnefle , confifting in the
fulfilling of the condition* of the
law of grace.
So that our little lofle of the ho.
nc>ur of felf- performance you fee is
inthefe-6. refpecls abundantly re-
compenfed.
Sothat to our felves a righteouf-
ntffeof fatisfadlion^s better then a
righteoufnes ofperfonali obedience.
Ajndas it is found in Ghrift, it isai-
fo in it felfmore excellent. .
Yet further ; that it is not dtro-
gatory to Chrift,<k>th thus appear,
i He had in himfelf both forts of
righceoufnefle ; viz, , Of obedience
to the Precep: , and of fatisfc&ion
to the threatning* Though both
could not be ours retaining th<ir
forms as fu:h : becaufe the Jaw re-
quirethbut one (brt of righteoufnes
ofoncperfonfox himfelf: fo that,we
I dero^
derogate nothing from Chriflsrigb*
teoufneflc or perfe&ion.
2. Both thefe forts in Ghrift,
viz,, his a&ive and paffive (as I con*
eeive)doeconeurre to make tip that
one fort ofrighteoufhcfle nccefiary
for us, viz,. O' fatisfa&ion to the
thrcatning : and fo both conjunct
areourrighteoufnefie * though not
as two forts of righteoufneiTe > but
as one. Yet I knew that this ift
fomewhat dark and doubtfull , be-
caufe Obedience is a thing com-
manded and not threatened: But
yet feeing ChrUt pa *ed not the
Idem /out the Tandftmdew; not the
very fame debt mentioned in the
thFea*ning, bur the value; I think
therefore that his obedience asiucri
may goe in to his iausfa&icn*
3« I alfo freely acknowledge^hat
the additional! happinefle which we
have by Chiift,more xhen we Joft
in Adtm, contained in oar Adopti-
on, Vnion withChrilt and Glori-
fication, are procured by Chrifts
adive obedience, #s fuch,a*wclljas
— — ~ — , -h
1 34 jtyfi**$k«
by hisfatisfa&ion in fufrering.
If yet befrdes all this, any will
maintain that we fulfilled the pre- j
cepts of the law in Chrift > or that -j
his fulfilling of them asfuch , i* our j
righteoufnefTe, let them fhew me |
folidly' what ncede we have of j
Chriftsfurferings, and let t'neiman-
fw£r what is faid to the contrary by
the forementioned Authors j and I
flhall quickly yeeld.
To conclude, rhat God accepteth
this righteoufnefTe offatisfaSion as
being equivalent to that of obedi*
ence (though obedience be firft in
the law, and the precept theprinci-
pall part) and To that he is as well
pleafed with us as if we had obeyed:
may appear from the end and nature
offatisfaclory pumfhment. For the
penalty of a perfect juft hw is fup-
pofedto befuch , thatit will make
a perfect compenfationor fatisfa&i*
on for" all the wrong we have done,
to tbe la w- maker or the publique ?
fo that being paid or fuffered , we
fcnuft needs io point of mnbeeney be
Jppindte. 1$<;
infidttt quo prius. I know fome ob-*
je&cbus, If a thcefbe burnt in the
hand and fo the law fatijfied } fti'he
hath loft his credit , and will not be
taken or trulled for an honeft man. -
Anfw. You mutt diftinguifti i.
betwixt his breach of mans law^and
his breach of Gods law.
2. Betwixt his a&uall fault 3 -and
his babituall pra vity. And then you
will fee, i that his burning in the
hand was for the breach of mans
law ; but die perpetuail infamy is a
I part of the penalty iDfiictedbyXSod
| for the breach of his law , by the
j fame fad. 2 Phat his flittering was
1 onely for his a&uall fau't .• But ou?
ditiruft and contempt of hitnisalib
for the pravity of his heart by that
fa& liiuovered, of which mans law
take th not notice.
But if you inBa-nce in the breach-
of a meerpenalllaw (as for keeping
Artillery , tor forbearing to eat flefa.
inLent 3 &c.) Yon will fee that the
meer fuffering or paiment, doth put
ihc offendour in as good a condition
as 1
1 ■ ' mi m i 11 w 1 l i 1 1 >» M i' ■
1 96 v*tm& x >
as he was before.
But the Difputant in Mtcceviui
thinketh to ftrike ail dead, with this
cafe. In i Sam. 11,7. the penalty
for them that would not go out
with S*xl to battell. was ,that their
oxen fliould be hewed in pieces ; yet
(faith he ) they fhonld befides this
have loft their part in the prey or
Ipoils. To which I anfwer,
1 . Then the lode of the fpoil was
knplyedas part of the penalty. 1 He
all along runneth upon a falfe fuppo-
fition j viz. That ddam befides the
continuance of the happineffe which
atfirft was freely given hirr^fhould
moreover by his ob:dienee have
met iced or procured feme further
reward.- Now (faith he) this re-
ward muft be procured us by Chrifts
I active lightet ufnelTe, though his fa-
tisfadion put us into the Mate, we
fell from.
But all this is a racer fiction. For
where doth the fcripturc talk of
Adams meriting any more ? or
where doth it promife him any
\ more]
■wwwy n »» ■' ' ■ < > ■■ mwp ■ »■ ■' !■■ . — ■■ » ■■ 1 ' u " ' '
more then the continuance of that
happineffe which he then had? -
So I have done with the firft
Queflion.
Your 2 is [whether Chrift paid
the fame dtbt which was in the
firft obligation? ] And here you
fend me to Mr. Owen.
An[w. i I had farre rather yon
had objeaed your felf. For I czmot
wellunderthndMr.0»*»' minde,
mjxtg.iSj. He diftinguimech be-
twixt paying the very thing that is
in the obligation ; and paying of fo
much in another kinde. Now this
is not ourqueftion > nor any thing
to it ; for we affirme that (Thrifts
fafferingwasof the fame kinde of
punifnment/at leaft in the main; )
but yet not the very fame in the
obligation,
Inp*£. 140. He ftatesthe que-
flion far otherwife, (and yetfuppo-
feth it the fame) v tz, , whether
Chrift paid the Idem, or the T*n±
tundem I
.1 -.
i}8 tApptvdix.
' " ' * — • i
tkndeml whfchheinterpreteth thu??
[that which is not the fame, nor
equivalent to it , but onely in the
gracious acceptation of the Credi-
tour] Now what he means by [not
equivalent] I cannot teuY
it If he mean [not of equal Va-
lue,] then he fighteth wuh a 0>a
dow ; he wron$cth 6roti*i > ( for
ought I can finds in htm ) who
teacheth no fitch doftrine: How-
ever , I doe not fo u% to cnglifl*
tjtfatfo Taxtidem*] But if he mean
that it is not equivalent in procuring
its end , ipfi fafto > delivering the
debtour , without the intervention
of a new conceffion or contractor
the creditour , ( as fsimie ejufdem
doth, ) then I confeffe Grctwt is
agai&fthim • and foam I.
So alfo (Gods Gracious, accept^
ance] neither his accepting leffe in
value then was due, and fo remit-
ting the reft without payment .•
(this I plead not for , ) or els it is
his accepting of a refnfeabe pay.
meat, which though equal in value,
yet
Afftn&x* 139
I yet he may ehufc to accept aecor-
ding to the tcnour of the Obliga-
tion* This is gracious acceptance,
which C/Tflf/*' tnaintaineth ; andfo
doe I ; andfo diftingnifh betwixt
folntio & fAttijttltt, pay men: and
fatisfa6Uon#
Yethere Mr.0w*«entemhthe
lifts with Grotms\ And
1. He overlooked his grcateii
Arguments.
s. He Qigbtly anfwereth onely
two.
And 3. when he hath done, he
faith as Grotms doth , and yeekleth
thewhole eaufe.
Thefe three things I will make
appcare in order.
1. The chicfe Argument of Gr$»
tins and Vefllw is drawne from the ;
tenor of the Obligation, and ftom j
the event : The Obliguionehajgeth
punifbtnent on the offender -him.
ielfe. It faith U*thed*ytkoueat*ft>
tboufhsltdjC] And U'»rfcd is eve-
ij we that .cwtinutth wot in *U
thiW>&e.\ Now ifthe famein the
Obh-
1 40 Appitiix*
Obligation be paid, then the Law is
executed , and not relaxed ; and
then every (inner muft dye himfeif ;
for that is the /<&**, and very thing
thrfatrted : So that here , Dum
altar folvhyfimul aliudfihitur.Tht
Law threatned not Chrift, bur us,
f Befides.that Chrift fufferednot the
lofle of Gods love, nor his image
and graces, nor eternity of torment,
of which 1 have fpoke in the Trea-
ttCeJ What faith Mr. Owen to any
of this?
2. The two Arguments he deal -
eth with, are tfaefe.
1. [ The payment of the vety
debt > doth ipfofaftofiet the debtor]
To which he anfwcreth,that Chrifts
death doth actually, or ipfofatto,
free a*. This Anfwer I fhall ebnfi:
dcr under your laft qweiVton wherto
it belongeth.
To the feeond Argument [thill
the payment of the fame thing in
the Obligation, Jeaveth no roome
for pardon I he anfwereth thus;
1. Gods pardoning corriprketh
sW- ^J^ e
jfppntiiiiUfk* 141
the whole difpenfation of Grace in
Chrilt : As j. The laying of oar
finne on Chri(K 2. The imputa-
tion of his Righteoufnefle to as ;
which is no lede of grace and mercy :
Howevec, Godpardoneth all to us,
but nothing toChrift: So that the
frcedome of pardon hath its foun-
dation
1. In Gods will freely appoint-
ing this fatisfaclion of Chriii.
2. In a gracious acceptation of
that decreed fatisfa&ion in our
ftead.
3. In a fiee application of the
death of Chrift to us, &c] fo farre
Mr. Owen.
To which I anfwer.- 1. Pardon im-
plieth Chrifts death asacaufejbutT
would he hid (hewed the Scripture,
that inaketh pardon fo large a thing,
as to comprize the whole difpenfa*
tion of Grace \ or that maketh
Chrifts Death to be part of it , or
comprized ink.
2. If fueh a word were in Scrip-
ture, will he not confefle it to be
, figurative !
142 Appendix.
figurative, and not proper , and Co
not fit for this Difpute >
3. EJfe when hee faith , that
.Chrifts Death procured our par-
don, hemeaneth that it procured k
felfc.
2. Neither is imputation of
Rjghteoufnefle any part of pardon,
but a nceeflary antecedent ; fo that i
here is no part of pardon yet in all I
this.
3. The fame may be faid of Gods
Acceptation.
4. Its Application is a large
phrafe, and may be meant of feverall
*&$ ; but of which here, I know
not*
5. How can he call it, [A graci-
ous Acceptation, a gracious imputa-
tion, a free Application, ] if it were
the fame thing which the Law re-
quired that was paid ? To pay ail
according to the full exaction ofthe
Obligation, needeth no favour to
procure acceptance, imputation, or
application • Can Judiee refafe to
accept of fueh a payment ? Or
can
Appendix* 143
can it require any more t
Objett. But it is ofgracc to ui,
though not to Chrirt.
<>A»fir< Doth not that clearely
intimate , that Chrii was not in
■ the Obligation f that the Law doth
J threaten every man perfoBally ; Or
die it had been no favour to accept
it from another.
g. That Mr. Onwgiveth up the
caule at laft , and faith as Cjmtus
(having it feemeih not underftood
Cjrotim his meaning) appcarcth,p #
141,142,145.
J?or 1. he acknowledged that
the payment is not made by the
party to whom remiffion is gran-
ted, (andfo faith every man that is
a Chriftian J
2. He faith , Ic was a full valu-
able compenfation, ( therefore not
of the fame.)
3. That byreafon of the Obli-
gation upon us, we our fclves were
bound toundergoe the puniflimenr,
(therefore Ghrifts puniihment was
not in the Obligation , but on Jy
ours,
1 1 44 Appendix.
ours, and fo the taw was not fully
e-xecutedybut relaxed.)
4. He faith, he meaneth not that
Chriit bore the fame punishment
due to us, in all accidents, of dura*
tion and the like ; but ihe fame in
weight andprefiure, (therefore not
the iamc in the Obligation, beeaufir
not fully the fame : Not the fame
numerically ; nor perhaps fpecifi-
ctlly in all refpe<5ts, if the lolTe of
Gods Love and Image, and incur-
ring his hatred, the corruption of
the body, the lolTe of right to, and
ufe of all the creatures,and the lolTe
of all comforts corporall or fpiritn-
all, &c. were any part of the curie.)
yet that it was in the greateft re-
fpec-ts of rhe fame kinde, I doubt
nor,
5. He faich, [God had power fo
farre to relax his owne Law, as to
have the name of a furety put into
the Obligation , which before was
not there ; and then to require the
whole debtofthat furety,]
And what faith Gmius more
then
tbaTthii Mf the fame thing in the I
Obligation be paid, then the Law
is executed; and if executed (pro-
perty and fully) then not relaxed.
Hereheeonfefleth that the furetics
name was not in the Obligation ;
and that God relaxed the Law to
put kin. Now themainebuficeffe
that (jrotius there drives at, is but
to prove this relaxation of the Law,
and thenon.cxeeutipn of it on the
offenders threatned.
I judge that, Mr. Omn hath no
better fiicceflc in his next alTaolt of
Grotws on that queftion [Whether
God manage this work of relaxing
the Law, punifhing Chrift for us,
&c. as a Creditor, or as an abfolute
Matter, or asa Iudgc under Lawes,
or as the fupremc Re&or ? j the laft
of.wbJch§r0*/0/ maintaineth ? He
that readeth Grotius ard fofswt
own words , doth need nofurthcr
defenfative again!* the force of Mr.
Ofl*a;Anfwers.
Cut this is nothing to me.
Onely I would not have any
G> truth
_ —2 — —•
146 appendix.
truth to fare the worfe for Cjrotius
his defection. It washimfelfe that
deferred the difcredir, arid not the
Truth of God.
The third and Jaft contradfcfod
Article is, [That n<3 man is -ftftuaflfy
and abfoiutely juftificd "uport trie
meere payment of the debt by
Chrift, till they become BeW-
vers*]
Againft this, you- tend mee to r
both the ibre-mentionedlAuthor* . '
. Anfa. 1. When I fi'rft caft my
eye upon the two fore-cited Difpu*
tations in LMaccowtkf, 1 had
thought he had fpbkeonely of the
umverfall conditionall Jutflfication
ofmen, when he faith, [that active
Justification was at the beginning
of the firft promiie \ ; ] But my cha-
ritable thoughts I fooncfaw were
miftaken.
But I find, as his Doctrine is very
ftrangc, foarehis proofesas (lender,
as any mans you could have Tent
rne to. u I s
'"iris it not ftrange that A&ive
juftification (houid bee perfeacd
50C0. yeares before Pa fsive juftifi-
cation is in being? I thought Paf-
iivc juftification had been the im-
mediate effca of the Aaive; And
that God bad juftified no man,
who is not thereby juftified.
2. And as ft range and abhorred
to me, is the other par t of his do -
arme, ws.That Faith onely takcth
knowledge of juftification former-
ly wrought, j
And his Arguments are as weak |
as the doaiine erroneous.
1. Thefirft: is[Bec3ufe the Ob- 1
je6t rauft reeds go before the A#. ]
tyinfw. But is it -not pity that
fo excellent a Dockr (fcouli think
that jurtifieation (and thatnot only
in offer, but in atf uall being) flic old
be the objea of juftifying Faith ?
I am afhamed to confute fo fence-
leiican afietticn* Sure ic is ChrVft,
and not aauall juftification that it
the Objea. When the Scripture
faith, ihn[?rhofrevcr Meevc$hjh*/l
be
148 jipfcndix.
be ytftifye&l is it a learned Expofi*
tion which thus interprcteth ic?
[You that arc eletf, are already ju.
tiified, and if you will beleeve it,
you (hall know it :]
2. He citeth Para**, faying,that
Faith doth not effect jnitificaticn,
but accept it..
tsinfrv* t. They that fay, Faith
is the inftrumentall eaufeof justifi-
cation, muft need* fay, that Faith
cffcð ic.
2. Faith aecepteth Chrift for
juflifieation.
3. It aecepteth not juftification
as being actually and abfolutely our
owne before the acceptance .• But ic
aecepteth a conditional! juftihea-
tion offered to me, that by the ac-
ceptance it may become abfolutely
mine.
His citing of Tojfartus words is
nothing for h.m : For when hee
faith, twat[ All theElcdare jultih-
cdin Chril^inrefpedof the merit
thereof] it is no more then to lay
that [ Chritt hath merited their
jufti-
Apfenihc. 1 49
juftificuion : ] which who deny-
eth? w u
But the great Argument which
he and all of his judgement do truft
to, is this: [Ifche mrety Co under-
take or difeharge he debt, that the
creditor reft la isfied with that un-
dertaking or difeharge; then is the
deb:or free from the debr. But
Chrift hath Co undertaken and dif-
eharged the particular debts of the
Ele& j therefore the Ele& are
Anfw. i. Payment is refutable,
or not refutable : That payment
which is of the fame thing in the
Obligation, eitherbyourfelves or.
our Delegate, is not by the Credi-
tor refnfable ; ib that if we had paid
it, or Chrift had been our Delegate,
appoimedb/ us to pay trie fame that
was due, then God co-aid not have
refufedto take that payment: But
Chrift being appointed to this by
the Father, and not by us; and alio
paying not the very fame, bur the
value, God might have refafed the
Ipaymcnr, a. Where
15© t/fppcndi**
2. Where the payment is Dot
refufable, there the difeharge of the
debtor is not refutable , but doth
follow ijfafaElo : But where the
payment is refufable, (as here it
was ) the Creditor may accept it
upon what termes he pieafes, and
chufe to give the Dcbcoi an abfo-
lute difeharge; fo that it being the
full agreement and pleafurcboth of
the Creditor and the Surety, the
father and the fonne, that the Deb-
tor (hould have no difeharge by the
payment, but upon a certa ine con-
dition by him to be performed, no
doubt he (hall have none till he have
performed it.
5. So that Gods accepting the
payment and being fatisfied with it,
may be underHood
i, /n refpe&tothc Surety, and
the value of his payment ; and fo
God was well plea fed and fully fa-
tisfied in Chrifts payment, as being
thefuil value that hisjurtiee did re-
quire, and bey ond which be expect -
d no more at his hands.
2« Or
r
a. Or it may be fpokenin refe-
rence to the debtor^ the iirner,. and
theeffe&ingofhisfreedome: And
fo Go4 was not immediately upon
Chrifh payment. v fo fathfiedorweU
pkarerfwuhthe4>*fti.GuJaiQfi«nders4 j
as to deliver and di charge them j
without rcquuingany thing atthek '
hands.
I. For he will £rft have thetn
performe .the iropofed cooduionof
iak#g Cbtift who hath -.bought
tbem> foi theirojpcly Savioui,^*?
band and Lord.
Tothefeof 'MdctdviusJ&x.Ow*
itvthe place againft Grotim) « bieh
you rcferre mee to, addcth fopi*
more .
As [ i . By death he deliver us
from death :j
*Anfr. Not immediately nor
abfolntely. nor by his Death alone ;
but by that as the price, iuppofmg
other caufes on his part, and condi-
tions on ours to eencurre before the
a&uall deliverance.
^. He fakb [Tec Eie& ate laid
Ge a to
1 5 z- Appendix,
to dye and rife with him. ]
Anfn. Not in refpea of rime,
a* if we dyed and rofe at the fame
I time, either really or in Gods e-
fleem : Nor that wee dyed in his
dying, and rofe in his rifing. • But
u ii fpokenof the diftant, mediate
effe&s of his death, and the imme-
diate effe&s of his Spirit on us, ri-
fing by regeneration to union and
Communion with Chrift.
f. He faith, [Chrift hath redee-
med us from theeurfe being made
aeurfeforus &1&3V3,]
*sinfw< I explained before how
farre we are freed by Redemption ;
He hath redeemed us, that is, paid
the priee ; but with no intent that
we (hould by that Redemption be
immediately or abfolutcly freed.
Yec when we are freed, it is to be
afenbed tohii d?ach as the merito-
rious caufe ; but not as the oneiy
cauie.
4^ He faith [The hand -writing
that was againlt us, even the whole
obligation is taken out of the way
and
Appsxitx. 15*
and nailed to his Crofle.
Anftv. 1. By the hand -writing
of Ordinances, is efpeciaily meant
the Law of Ceremonies.
a. If it be meant alibofthecurte
of the Old Covenant, then it can-
not be (o undcrftood , as if the Co-
venant it feife were abrosate,for the
rea'bns I have before given in the
Treat ife.
3 . Nor yet that any are abfohite-
ly difcharged from the curfe , till
they pcrforme the condition requi-
red for their difcharge.
4. But thus farre the Law is tar
ken down,that our Redeemer hath
bonghsus from that nectffityofpe-
riflimg, that lay upon us for cur
tranfgreffing that Law ; fbthar no
man is cow condemned forthemeer
violation of that firft Covenant;
! and fo he hath taken the Ltw into
; his owne hands, to charge only up-
on thofe that break the conditions
of the New Covenant.
5. And <bhe bath taken downe
theconderr n ng power or rhe;Law
G g ?
*54 Afftn&ix,
asitftandethby itfelfe, and notas
it is und^r the Covenant of grace :
And hee hath freed us from the
eurfe conditionally, and the eondi
tion is eafie and reasonable.
6. So that cjuoadmeritttmj the
work is done. Allthefatisfa&ionis
made, and price paid ; and therefore
mHcb. i. 3. it is faidto be done.
Ifa manwere a 1000 1. indebted
had tryed all meanes , and had no
hope left to procure his difcha ge:
And ifa Granger to him goeto the
Creditor, and buy the Debtor who
is inp,ifon into his owne hands, by
paying all the debt , yet refolving*
that if he refufe his kindncfle, hee
(hall have no benefit by it, but lye
and rot there; May it not be fitly
faid, that the debtor is delivered ?
becauie the great difficulty which
hindered , is removed ; and the
condition of his freedomeis forea
(enable, that common realbn fup
pofeth he willnot ft ck at it ; and
if he doe, it is utterly agaittft rea-
fonand humanity, for hee may be
/reed if he will. There-
^jfypendix . I55
Therefore it is no unfit ph*fe,to
fay; thejxgtrii freed a§ iboo as;Kis
debus payed ; Butyecceisjaatab.
folutely freed, nor aduaHy neither
in point of neribnall right, nor ©f
poffeifion. And tor his humane re-
.fu & 11. of the kindneffe of his Redee-
mer, may lye and perifh there, and
^e never the better, but the worfe
for all this.
7. Yet it being the abfolute pur-
pole both ©f the Father and Media*
tor, tocaufc all the Bled to perform
this conditio© of their d^chargd ;
therefore Redemption is a caufe of
their certaine future difcharge, and
a linke in the inviolable chaine of
the caufes of their falvation: But to
the rett pi the world it is not fo.
. Rut I doe not well underhand
the meaning of the Author you re.
terre me to : For he kith , [ That
Chrift did actually and ipfefaBe ,
deliver us from the curie and oblfv
gat ion ; yet we doe not inftantly
apprehend and perceive it, nor yete
pofleileit ; but only we r.avca&n-
alL
U56 jipfcndtifr,
aU right to all the fruits of his death :
At a pnioner in a farre Gountrcy
who is ranfomed, but knoweth it
not, nor can enjoy liberty till a
Warrant be produced, &e .
But i. Whetheraman may fitly
be faida&ually, and ipfi fatfo, to be
delivered and difeharged , who is
not at all delivered, but onely hath
right to deliverance, 1 doubt.
a. Knowledge and pofleflionof
a deliverance, are farre different
things: A man may have pofleflion
and no knowledge in fome cafes ;
or if he have both, yet the procuring
of knowledge is a fmall matter, in
comparifon of pofleffion.
3. Our knowledge therefore
doth a© t give us pofleflion; (b that
the fimilitude failes ; for it is the
Creditors knowledge and fatisfa-
clion that is requifitc to delive
ranee. And our Credi tour was not
in a farre andftrange countrey, but
knew immediately >and could either
have made us quickly know, or tur
ned m free before wc had knownc
tjie, caufe. 4.N0X
Appendix, 157
4. Nor can it eafily be mider-
ftood, how God can fo long deny
n$ the poffeflion of Heaven, if wee
had fuch abfolute a&uall Right (as
he fpeakethj fo long ago; whieh
feemeth to exprefle a jus ad rem &
in re*
If it be faid, wee are yet in our
minority, and no: fit for prefent
pofleffion.
I anfwer, That this fimefle and
our maturity is part of the delive-
rance, or benefit (which he faith, de
fatfo, we had right to :) And fo we
fhonld have had that alio in prefent
pofleffion.
4. But if he doe meaneonelya
right to future pofleffion (for fuch
there is,) yet Iconfefle it is beyond
my conceiving, how in regard of the
relative part of oar deliverance, that
right and the pofleffion fhould ftand
atfo many yeeres diftance. To
have right to Gods favour and ac-
ceptance, and to have 'poffeflion of
that favour ; to have right to the
remiflionof finne,and adoption^and
to
i$% trfppetdix.
t^have pofleffion of chqfc, dp fecme
to me to be of neerer kin. Except
he mould ,think that poffetfvon of
favour is nothing but the know-
ledge orfeelingof it ; and that paf-
fcflion of pardon is the like ; and
that Faith juftifieth us but it* fore
confeienti* ; But I will not eenfure
fo hardly till 1 know it#
Indeed there is a juftification by
'publike declaration at the great
judgement, which much difrereth
from ameer Right. Butonr juftifi-
cation by faith here is but a juftify-
ingin the fence of the Law, or gi-
ving us right to that full jurtifica*
,tion : So that [To have right to
j it, ] and I to have poflfefsion of ic
in point of Law or Right i ] is to
me all one : For what doth Faith
g>ve u$ polTelTion of in its jufti-
tying A& t but this legallright?
5 . And jndeed, it leemcth to me
a full definition of ail pardon aixfc
justification which is here to bee
expe&ed, which he layeth downe ;
,Hee faith, [Chrilt did deliver ns
\ from-
from the curfe, and take away the
Obligation which was againft us
ipfo ftfto.'] And I think to be ju«
ftified, is but to be freed from the
eurfe or condemnation ; and to be
pardoned ,is nothing elfe but tobe
freed from the Obligation to pu-
nishment. And is remiflion and
justification the immediate ctfeft
of Chrifts Death ?
, ■
What ever this Writer thinketh
in this j is nothing to u^ ; But bc«
caufe I would not have you lb pal-
pably and dangerouily erre, let mee
lay a little moie againft this mif-
take. You may remember I have
oft told you, ot how great moment
it is in Difinity, tobe able foundly
to diftinguifli betwixt Immediate
and Mediate Effects of Chrifts
Death. ( I think J ho. iJWoorc
meant the Immediate and Medi-
ate Effe&s.which he calleth [£»</>]
which hath caufed a great many
pages about the -Ends of < hrilis
Death;
6o~ Appendix.
Death, to be written by his Anta-
gonists to little purpofe. ) Now 1
would have you know , that this
a&uall RemifTion and Juliifieation,
are no Immediate, but Mediate ef-
fects of Chrifts Death • no, nor a
pcrfonall right thereto, if there be
any fuch thing diftincl; from a&uail
frcedome.
And to this end I pray you
weigh thefe Arguments
I . What Right foever God gi-
vethtomen to things fupernaturall
(fuch as juftification, remiision, a-
doption) he giveth by his written
Lawes. But by thefe Lawes hee
ha.h given no fuch thing to any Be-
Jecver. (inch as are theEleft before
converfion,) therefore, &c.
The major is evident : Godi
Decree giveth no man a perfonall
right to the mercy intended him.
And for the minor, no man can pro-
duce any Scripture giving to unbe-
leevers fuch a right.
2* If God hate all the works of
iniquity, and we arc all by nature
. the
i
Jpftniix, \6\
the children of wrath, and without
faith it ii impoflible to pleafe God,
and he chat Wlecveth not if con-
demned already : then certainly the
Ele& while they arennbeleeversare
not actually ^defatlo, no nor inper-
fonall Right , delivered from this
hatred, wrath, difpleafure and con.
demnation. But the major is the
rery words of Scripture ; there*
forc,&c.
* 5. If wc are juftified onely by
Faith, then certainly noc before
Faith : But we arc juftified onely
by Faith ; therefore, &c.
I doe in charity fuppofe that you
will not anfwer To groflely, at to fay,
we are juftified inforo € Z)ei y before
Faich, and onely in foro ewfeientit,
by Faith , til! you can finde one
word in Scripture which faith, that
an nnbeleever is juftified. If I
thought you were of this opinion,
I ftiould think it an eafie task to
manifeftitsfalftiood.
j And if you dy that we are jufti-
fied in (Sods Decree before Fiith :
Ian-
1 6z 4?pe*d*x,
I anfwer, i« It is no jttftific^oafj*
(hew me the Scripture <*hat ealletfr
it fo.
2. Nay,icclearely,implyet(ithc
contrary. For Decreeing is a term
of Diminution, as to juttifying. He
that faith he is purpofed to free you
fromprifon, &c. implyeth that as
yet it is not done. To be jutified
or faved in Decree, b no more but
that God decreeth to juftifie and
favc us ; and therefore fore it h yet
undone*
4. If we are exhorted while wee
are unbcleevers, to be reconciled to
God, and to beleeve for remiffion
of finnes 5 then fure we are not yet
reconciled, nor remitted 5 But the
former is evident in Scripture ;
therefore, &c.
5 . No man dare affirmed that we
are untried ia ly upon Chrifts death,
delivered a&ualiy , and tyfo fatte^
from the power or prefence of fin,
nor from affli&ions and deatb,whkh
are the fruits of it 5 nor yet that we
are freed from the diftance & fepa^
ration
_____ _. ^Ipf* * 1 ** ^
ration from God which fmne prceu •
red. And why then fhouid wee
think that wee were immediately
delivered from the guile and con-
demnation ?
I know the common anfwer is,
that /unification is an immanent
a&, and therefore from eternity;
but SancYificationisa transient a6t.
But I have disproved this in the
Trcatife, and cleared to you, that
juftiflcation is alfo a trachent ac"t :
Otherwife SociHtamfme were the
founded doctrine, that Chrift never
needed to fatisfie, if we were jufl i.
fied from eternity. Yet (to con-
feffe the truth) I was long deceived
with this Argument my felfc, ta-!
king it upon iruft from Dr* Tmfe^
and Mr. TembU, (whom I valued
above mott other men;) an dib con-
tinued of that fame judgement with
thefc Authors you allc^ge, and re-
mained long in the borders of AntU
nomt*nifme % which I very narrowly
efcaped : And it grieveth mee to
fee many of our Divines to fight
. againft
I<$4 *Apfe*dix.
againft Jefuites and Arminiant With
the Aminomian weapons, as if our
caufe afforded no better 5 and fo
they run into the farre worfe ex-
treame.
I undertake to manifcft to you,
that this Do&rine of Chrifts im-
mediate A&uall delivering us from
guilt, wrath > and condemnation,!
is the very pillar and foundation of
the whole frame and fabrick of
Antinomitnifme.
But theft things which you draw
out ofme here unfeafonably, I am
haudlinginafitterplaee,(ina fmall
Tra& of Vtiverfdll Redimpti** : )
But the laft week I have received
hwrtlcLvs againft Spaohemws ex-
ereitations, who hath opened my
very heart , almoft in my owne
words ; and hath fo fully laid the
very fame things which I intended,
for the greater pare, that lam now
unrefolved whether to hold my
hand, or to proceed.
The Lord give you to fearch after
, the truth in love , with a humble,
[ untyaffed,
appendix. 165
unbyaiTcd, fubmiffive foule ; nei-
ther lofing it through negligence
and undervaluing, nor yet diverted
from it by inferiour controverfie*,
nor perverted by felkconfidence,
nor fotcftalled by prejudice , nor
blinded by pafTton, nor loft in con-
tentions, nor Tub verted by the now-
ruling fpirit of giddincfle and levity,
i nor yet obfeured by the eonfoun.
ding of things that differ ,• that fo
by the conduct of the Word and
Spirit, you may attaine the fight of
amiabie naked truth, and your un-
der (landing may be enlighrned,and
you/ foule beautified by the refle-
| xion and participation of her light
and beauty, that your heart being
raviftied with the fenfe of her good-
nclTe, and awed by her Authority,
you may live here in the eonftant
embracementsofher, and cordiall
obedience to her, till you arc taken
up to the prime eternail Truth and
Goodneffe.
Rom.
ji£6 Afpemim.
Rom. 14. <?•
Far f *W* on/ Cbrift both
dyed^nd rofe } and revived y that
ke might bee Lord both if the
dead and living.
Ephef. r. 22.
And(God) hath put all things
under his feet , and gave him to
be the head over all things to
the Church.
Hcb. 5. 9.
And being made yerfeft, hee
became the Author of eternall
falvation to all them that obey
him.
Revel, 20. 14.
BleJJed are they that doe his
commandements^that they may
have right to the Tree of Life,
and may enter in by the gate in.
to the Ctty.
Sayings
4fpt*&ix<
Mymg* of excellent Di-
vines • a*dtfd to fatisficyou
who charge mee with
Singularity.
#r, TwifTe bh ^ifeovtry of Dr.
fyA? Hat onc ofour Church * n
J V V maintain, that any one ob-
Mm a#&all Redemption by Chrift
withou Faith J efpecially coirfide-
nrg that Redemption by the Blood
of Chn^andforgivcneflcorfinnes
areaIlone,£/*.i.i 7 . f d /., il4#
■
Bifbof Hoopzr cited by DoBor
Jackfon.
(Chrifi) oneiy received our in-
firmities and Original! Difcafe,
and
1 68 Afftndix.
and not the contempt of him and
his Law*
Expounded bj/D.TviJfeagtfofl
DAack$on y ipzg. 584.
His meaning in my judgement
isonely this, that Chnft hath
made fatisfaaion for the imperfe-
aions of our Faith and holineflc,
although we continue therein un-
till death : But he hath not made
fatisfaaion for the contempt and
hatredof his Word;&e.in cafe men
doc eontinue therein unto death.
Alfitdifts Dittintt. The$l.
The condition of the Covenant
of Grace, is partly Faith, and partly
Evangelicall obedience or holi-
neffe of life proceeding from Faith J*
in Chrift.
Idem
Jppendix. \69n
I
Id<Mtiid*c*p*a. :nr,rn
Cfirift isotir Right«eufaefe in a
iDfafl fcnfe , bnt pot in a fcrmall
ICDCC,
' S**€elsdvtrf.h*m*H, fAtisf<tcl .
(ShriftsSatisfa&ion is to thern pro-
fitable to whom it is truly applied.
The way of application is thk*; that
the merits of Ch rift be imputed to
us : This imputation is done when
the Koly Ghoft begetteth in us a
true faith, which receiving the be-
joefit ©fChrift , doth at onee aifa
produce in us the true fruits of our
Regeneration.
•
Ramus in 'Difput. de S*.
tiifttlitot.
God was not bound toaccept the
fttisfa&ion performed by another,.,
khotigh iuifieitnt -, unleflc (which
ie could not ) man had Jatiified
Ha him-
c
17© *4fpe*4x.
■ ' i
himfeif, and had borne the pudfEh*
ment due te his finne '••" therefore
therewasa neceflfity that a Cove-
nant Should iatercede, and God
himfclfe propound a Mediator*-
That there mud aft 4gf#&»snt
intercede on his part who was fatis.
6cd, I have proved, without which
the fatisfaftibn had been in vaine*
Ibidem %
Hem. ibid, Thef. 4, $ , eV
The A6fc which in fatisfaftioa
God pcrformeth , i* of a. fupreme
Judge,freely relaxing hkiowa I aw>
and transferring the penalty on a-
nother : So that in this relaxation
Gods fupreme dominion may bee
obferred: For how eonli God have
relaxed hii, Law, it he had not been
the fupreme Rector, or had beene
under a Law himiclfe ? And by the
transferring the penalty from the
(inner, andexa&ing it of the furcty^
thd
J«*.4«I2.
the relation of a party offended,
as Inch, 11 itmoved frctn God>#c
So he proeeedeth to prove , that
God could anddid reltxhis Law as
being politive , and fo relaxabie ;
that it if abrogate, not expounded
*Wf vmstixaA* And what of it waf
relaxabie, and what not, &*
— 7 ,
m.j.) that our opinion is right, if
we meane, that Ghrifts merits are
iinputcdus; becanfethey are given
us, and we may offer them to God
theFather for our finnes, bceaute
Chriff underrodk theburden ©f &->
tisfyibgfords, anditconolingus to
Sod. Which #*#* approrcth ,
■
Hha Dr.
I? a jffptndix.
■i
Dr. Twifle Viniic. grat. I. z.
par. %.crim. 3. $.£.
I confefle falvation, and To par
don and adoption, are offered to all
and lingular men on condition they
beleeve, &e. And to I deny nor,
that Redemption is fo farre obtain-
ed for all and every mau,
Dr.Twiffe againfi Cotton,
M£ 74t
Still you prove that which no
man denyeth, vi*> That God pur-
posed lifeto the world sppn condi-
tion of obedience and repentance 5
provided that you understand it
right, viz. that obedience and re-
pentance is ordained of God, is
a condition of life , not of Gods
purpofe*
Dr. Twiffe
Appendix. 1 75
Dr. Twiffe CwfUL *f Tilenus Synod
Dm & JirU$ reduced to
prae. pag.^i.
Cjtr.K$Jpmt interpreted* the will
of God touching the falvation of all
of a conditionall will, thus ; God
will have all to be faved, to wit, in
cafe they beleeve ; which conditio-
nal! will in this fence,neithcr Anjhn
did, nor doe we deny.
Idemptg. 145,144;
I willingty profeife that Ghrift
dyed for all in re(pe& of procuring
tne benefit (of pardon and falvation)
conditionally t on condition of their
faith.
So alfo r pag. 154,161, 164^6;.
170,194. And Difcovery of Do ftor
lacbsons vtnity, p.5 %j* 5 5 1 .
Innins ParslleU. 3 . Heb. 5,9.
For the promife of falvation is
made to obedience, and bequeathed
H h 3 to
174 %/fppendix<
to it in the Teftamcnt
himfclfedyk
g-
Tardus in Hebr* y.o.
To obey Chr ift, is not onely to
profefie his Name, but to acknow-
ledge him the onely perfect Redce-
mer,tocleave to him in true affiance,
and to live worthy the Gofpel.
This condition in the whole Gofpel
is required in thofe that (hall be fa-
ved. Univerfall SJraee bclongeth
onely to the obedient*
Chril* i* not the Author of falva*
tion to all men , but onely to thofe
that obey him, that is, whobdeeve
his Promiies^nd obey his Precepts.
The benefit of Redemption is u ►
'i niverfall, and indeed belongs to all
in gcnerall, fo be it we obey him.
Calvin
Afftndtx* 17$
- Wcttw^ibexpoufldwbatfoever
the Scripture fpcaks of the Righte-
oufnefle ofmen, that it overthrow
not the forgivenefle of (innes ,
whereon it refteth as a building on
its foundation* They- who fimply
expound it, that Zachary and £/*-
z*bctb were righteous by Faith,
becaule they were freely accepted
of Gcd for the Mcdiatours iakej doe
wrell the word > of Lnh to a ft raifjge
fence .• Acd as to the matter it felf,
they fay fomcthing , bat not the
whole. I confeffe indeed, that the
rightcoufnefse whkh isafefibed to
them, ought to be acknowledged
as received from the Grace of
Chrift / and not to the merit of
works ; ytt the Lord, becaufehee
imputed not to them their (innes,
doth dignifie their holy life, with
thetitleofRightcoufnes. The folly
ofthePapifoiscafily refellcd, who
oppofe this Righteoufnes to the
Righteoufnes of Faith - } when as it
flowes from it, fo it ought to bee
H h 4 placed
jj6 Jppendtx
placed inTubotdinaciofi to^t, that
(o therebee no difagreemcm, be-
tween them. ' 9th
firkins* VeL I. p. 66l.The.
true Game*
And left any fliould imagine ,
that the very ad of Faith in appre-
hending Chriftjjuftifieth, wee are
tounderftand,that Faith doth not
apprehend by power from it feife,
bat by vertue of the Covenant. If
a man beleeve the Kingdome of
France to be his, it is not therefore
his ; yet if he beleeve Chrift and
the Kingdome of Heaven by Chriti>
to be his , it is his indeed * Not
(imply, beeaufe he beleeves, but be-
cause he beleeves upon command-
ment and proraife : For in the re-
nour of the Covenant > God pro.
mifeth to impute the obedience of
Chrift to us, jor our righteoufhcffcj
ifwe beleeve*
Appendix. 177I
Perking Vol* I . p. 4 7 6. e n Hab. 1 » 4.
Juftice mentioned in the word is |
two fold, thejuftieeoftheLaw,and
the juftice of the Gofpel : The ju*
ft ice of the Law hath in it all points
and parts of juftice, and all the per-
fection of all parts; and it was ne-
ver found in any upon earth except
ddamatid C'knft* The juftice of
theGofpel hath all the parts of true
juftice, but it wants the full perfe-
ction of parts. And this kinde of
juftice is nothing dfe but the con-
verCon of a (inner, jwith a purpofc,
will, and endeavour to plcafeGod,
according to all the Command-
ments of the Law. Thus was ^{m/j
juft, hb y Zachtrjt Elizabeth ; and
thus muft the juft man be taken in
thisplace, Hab.2.4^
Sop* 649. in The true (jaine.
God doth as it were keep a double
Court, one of juftice,. the other of
H h 5 Mercy.
i<]% Appendix.
Mercy. In the Court of jultice hec
gives judgement by the Law, and
accufeth every man that continucth
not in all things, &c. In this Court
nothing can ihnd but the Patfion
andRighteoafnefleof Chrift ; and
for the beft works that we can doe.
we may not look for any accepta-
tion or reward , bnt ufe the plea of
David, Enter not into judgement
with thy fervAnt,0 Lord, for mflefh
$k*R be jvflifitdw thy fight. Now in
the Court of Grace and Mercy <?od
hathtodcal with hisown children,
that ftand before him juftified and
reconciled by Chrift, and the obe-
dience of fach fie accepteth in this
Court, and mercifully regardcth,
though tmperfc&— for Chrirt.
Perkins, VeL I. p*g. 124.
On the Creed,
Chrift as he is fet forth in Word
and Sacraments, is the obje& of
Faith. Faith apprehendeth
whole (ghrifU — — - pag, 125. Firft,
icapprchendeth the very body and
blood of Chfift ; and then in the
feeond place the vertueand benefits.
— Whereas fome are of an opinion
that faith Uan affiance or confidence.,
thatfeemestobe othewife; fork
s a fruit of Faith.
That Faith is fo large as tocon^ !
taine very many acli , iee Zahchj
on Eph. 1. inloc9Communi dc fide*
That Word and Sacraments are
the initruments of juftificaticn on .
Gods part, Zatchj affirmeson Er
phef.t. kcocommunide \uft>fiC*tidne>
That the forme of Righteoufnefle
is conformity to the Law, he tcaeh-
erhon'M/Y.i.ti.
That there is a neceffi .y of a twv
fold Righteoufnefle, one imputed,
the other inherent. Zanchy ibiii
&freq.
Good wrkes ate fequired a« a
condition in thoie which are to bee
fayed,
I So appendix.
faved, not as a meritorious caufe of
their falvation.
The meaning of this fentence [the
doers pf the LHtirfhtll be jttftified , ]
is the fame : God will apprwe, j*.
ft'fit.9 reward them that doe the
works of the Law, whether lew or
Gentile : Yet it followeth hot that
a man is therefore juftified by the
works ofthe Law; But God appro*
veth and rewardeth the workers, ,
not the hearers and profeflburs : So
here the Apoftle rreateth not of
the. caufe of jutHficat ion, which is
faith without the works of the la w^
But ofthe difference between fuch
as fball be juftified, and fuch as are
not*Faixs. They onely which have
a lively Faith, which worketh and
k eepeth the Law in part, and fup-
plyeth the reft which is wanting in
themfelvesby the perfect obedience
of Chrift, they (halt be yttfttfied ',
not thofe wnich onely profeffc
the Law, and keep it not. The A-
poftle
-^_ , — ^ — ^ „ 1 — *
Afttndix. \%\
poftle then here fbewethvvh© (ball
be juftificd,not for what:
By iheic words it is evident that
Dr. Willct and Faius acknowledge
ftnecre obedience to be a condition
of juftifleationjOr of thofe that {ball
be juftified, though not a caufe, as
they fay ( I thinke miflakingly)
Faith is.
Dr. Davenant ts£*imadv$rJio*s on
(]ods love to mankind ,p.j8 5 .386.
The Doftrineof PredeftinatioD
permiceth no man to peri wade him-
felfe that his falvation is certaine,
before he fl nde that he is truljr eon-
verted, truly faithful], truely fan&L-
fied
Beeaufe you wilt perhaps heare
Mr. Owen before Grotins* fee Mr.
Ballon / ovcnant.$.i$Q*
There
i8-& appendix.
There is a two-fold payment of
debt, one of the tiling altogether
the fame whieh was in the Obliga*
tion ; and this ipfefa&o freeth from
panilhment, whether it be paid by
| the debtor himlekc , or by bis
furcty. Another of a thing not al-
together the fame which is in %hc
Obligation, ib that lome adVof the
Creditor or Governour mu ft come
unto it, which is called reraiflion ;
in which eafc deliverance doth not
follow ipjsfttto upon the fatisfa&i -
on ; and of th.s kind is the fatisfa&L
on of Cbrift. Thus this great
learned, holy Divine as almoft Eng-
lavdevcr bred, doth go on (even in
(jrQtitiS his owne words tranflated)
betwixt whom (had he been living)
and Mr. Owen would have been but
impsr congrejfut*
Ballon Covenant, p.»4 O.
As thefefalie Teachers % Pct.i.i
were called into the Covenant ac-
cepted the condition , bdeeved in
\ Chrift,
Appendix. 1%
Chrift, for a time rejoyced in him,
and brought forth fome fruit, fo we
eonfeffe they were bought by the
blood of Chrift , becaufe all thefc
were fruits of Chrifts Death ,
whereof they were made parta-
kers*
As in the Parable, Mat. 18.25.
the Lord is laid to remit to his fer-
vant a 1 000. talents when he defi-
red him, viz>. lncho*tely % or upon
condition, which was not confirmed,
becaufe he did not forgive hisfeHow*
fcrvant: Sothefalfe Prophets are
bought by thebloud of Chrift, in a
fort , as they beleevecV in Chrift.
We read of Apoftates who had bin
enlightncd &c. Heb. e.^&S]. and
did revolt from the Faith ; To thefc
men their finnes were remitted in a
fort in this world t and in a fort they
were bought with the blood of
Chrift, but inchoately onely, and as
they tafted the word of life. Had
they eaten the word of iife,had they
foundly and truly bcleeved in C hrift,
they had received perfect and eon*
fummate
x&4 Apftndix.
fumrhate rcmiflionof fins, both id
this world , and in the world to
come ; they had been perfectly re-
deemed and reconciled to God;
Batbecaufe they didnoteite, but
tafted onely, they received not per-
fect RcmhTion, they were not per-
fectly redeemed.
Idem* pdg. 22 5.
There is this mutual! refpe& be-
twixt the promife and ftipulation ;
that the promiie is as an argument
which Goduieth, that hee might
ob*aineof man what he requireth ;
and the performance of the thing
required > is * condition , without
which man cannot obi nine theffomife
of Cod*
Idem, pag.tf.
Of this Covenant be two part*,
1. a Promife.* 2. a ftipulation* The
Fromife is , that God will pardon
the finnes of them that repent mi*
feignedly, andbelecvein his mercy.
2. The
. ~
it S
. 2. The Stipntoidn h, tb*t they
jbeieeye in him chat juftifietb the
i^godly, and walk berorc himifiill
weli-pleafing.
Sec him aiib delivering the moft
of Amirttdns dextrine, p.344,145.
»0«^'.
Milin&us dc clctt* exfide$. 3 1£.
We know remiifam is not obtain-
ed before Prayers (four.) But I fay
that ic was decreed before Prayew;
and that it is fought by Prayer5 f al.
though it be decreed.
Scarpiusfimphnia. p. 93.
Thefubftance of the Covenant
lyeth in the promife of grace made
in Chrift, and the Reltipu'ation of
Faith and Gratitude.
fdrtus *» *7«?e/l < 7 . p. 1 1 3 o #
The fubiknee of the Covenant
Jyeth in the promife of free Recon-
ciliation, Righteonfneffe , and life
1 eternall,
J
t%6 Appendix.
cternall,byandfachrift frcdy to
be giveu, andinthereftipulatioii
of our Moral! O bedience and Gra-
titude.
BuUinger.'Decdd. I .Scrm.6*
fMg. 44.
We fay, Faith juftifieth for it fclf,
Dot as it is a quality in our tninde,
I or oir owne'work : but as Faith
; is a gift of Gods grace having the
J piomife of Rightcouibdlc and life,
I &c. Therefore Faith juiiifieth for
Chrirtj and from the grace and Co-
venant of God.
; ___
LMr.ssfttt. Burgcgioflnftif.
Scripture roaketh no pardon ©f
finne to be but where the fubje&
hath fuch qualifications as thisx>f
forgiving others. It is not indeed
put as a cau&, or merit, b-Jt yet it
is" as a qualification of the fubje& ;
therefore our Saviour repeatetb,
Except
Except ye forgive 9tk*rs,&c. So^#.
10.43. £*».*•*?• So * /# ^ uo '
Ifwoconfefc&c. By the&and the
like Scriptures it 11 plaine,Tir4f rt-
miffiin offinm ts given us only in the
nfiofiheptfraccr.
tMr.Burga offopf. LiQ.1%*
Prop. 2. Although the Senpture
attribute* pardon of finne to many
qualifications in a man, yet repen-
tance is themoft expretfe and pro-
per duty, — — If we fpeak of the
exprefle fortnall qualification, it is
repentance of our nnnes, &c.
Prop. 3. None may bcleeve, or
conclude that their (innes are pardo-
ned before they have repen ted, Mat
3.2. Lukti ?•$•
Prop. 4. There is a neceffity of
repentance if we would have pardon,
both by neceflity of Precept, and of
meanes. The Spirit of God woik-
et h this in a man to qualify him for
this pardon, p. 150*
You
188 tApptmdix.
l You fee then that Faith is not
the only condition of remiflion, and
confcqucncly nor ofjuftificatfon.
Not as an appealc to men, but to
fill upthe vacant pages, and fatisfy
you who charge me withfingHlari-
ty, have I added thefc promifcuous
Teftimonies, fuppofing you can ap-
ply tfum to theif intended nfe's.
FINIS.
J
J
1
f