I
COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
?
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
A DONATION
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Ric h: Baxters
Confesfsion of his Faith?
Especially concerning the Inte-
reft of Repentance and fincere Obe-
dience to Christ, in our
JUSTIFICATION & SALVATION-
Written for the fatisfaction of the mif-
informed, the convi&ion of Calumniators ,
and the Explication and Vindication
of forne weighty Truths.
i Ti M.4.8.
Godlinefi is profitable to All things y having fromife of the
Lift that now is y and of that which is to come.
Ret. 22.14.
Blefjedare they that Do his Commandments 5 that they may
have Right to the Tree of Life , and may enter in by the
Gates into the City.
LONDON,
Printed by R. W. for Tko. Vndtrhil % and Fra. Tyton, and are to be
fold at the Anchor and Bible in Pauls Church-yard, and at
the three Daggers in Fleetftrcet. 1655.
Greg. Na\ianzens Dire&ion to his Flock, what a Paftor t<*
choofe when he was goae.
Uocunumrequiro : lit ex eorumnumero fit^ quialiis invidix funt 5
non mijerationi : qui non in omnibus rebus, cunciis obfequuntur,
fed qui in quibnfdam etiam, ob Reffi (ludium^ inhominum ojfen-
fionem incurrunt. Alter um enim in pr<efens jucundifimnm efi :
alterum in poster um utiliflimum.
A Theme for Calamniacors.
Concil. AreUtenf. prim. Can. 14.
Dehis qui falfo accufant fratres fuos, Placuit, eos uf% ad ex hum
nonCommunicare: fedfalfumteftem,juxta$cripturam, impu-
nitnm non licere ej[e.
The Preface to the Readers; Efpecially
my Reverend Brethren of the Miniftry.
. , S is the Moon with the Stars unto the expanded
tl^v^S Firmament •, As are the well ordered Cicies with
.^M^^^ their Ornaments and Fortifications to the Woods
^^M\^ and Wildernefs $ Such is the Church to the reft
•®«^»» of the World. The felicity of the Church is in
the Love of God, and its bleiTed influences , whofe face is that
Sun which doth enlighten and enliven it. If earth and fin had
not caufed a feparation and ecclipfe 5 the World and the Church
would have been the fame , and this Church would have en-
joyed an uninterrupted Day-light. It is the Earth that moveth
and turneth from this Sun , and not the Suns receding from
our Earth, that brings our Night. It is not God, but Man, that
loft his Goodnefs ^ Nor is it neceflary to cur Reparation, that a
change be made On him, but on us. Chrift came not into the
World to make God Better, but to make us Better •, Nor did
he Die to make him more difpofed to do Good, but to Difpofe
us to Receive it : Though as he is extrinfecally Denominated
from the particular Obje<3,to be particularly Willing of this or
that^ and to Love that which he Loved not before \ fo we may
well fay, that Chrift dyed to purchafe for us the Love of God,
and to procure his willingnefs of a prefent effe&ing our Remif-
fion, and fo to Accept and Approve us as his own. But his pur-
chafe was not A&ually to change the mind of God, nor to in-
cline him to have Mercy, who before was dif-inclined : but to
make the Pardon of mans fin a Thing convenient , for the
Righteous and Holy Governour of the world tobeftow, with-
out any impeachment of the Honour of his Wifdom, Holinefs
orjuftice: yea, to the more eminent Glorifying of them all.
A3 Tw©
"She Preface to the Readers.
Two things are requisite to make man to be Amiable in the
eyes of God, andafit Objeft for the moft Holy to take plea-
fure in : One is in his fuitablenefs to the Holinefs of Gods Na-
ture: The other refpeð his Governing Juftice. We muft
in this life fee God in the Glafs of the Creature, and fpecialiy
in Man that bearethhis Image. If a good man be the Ruler of
a Common-wealth, as he is Ethically Good, he cannot but
loath the Evil, and love the Good : And as he is a Wife and
Righteous Governour,he muft preferve the honor of his Laws,
and thereby his own, by doing Juftice on them that violate
them,and preferving and encouraging thofe that do obey them.
As man is firft confiderable as Man, before he be to be confi-
dered as a Governour-, and as a good Man,before as a good Go-
vernour,the firft being his Natural Goodnefs,commonly called
his univerfal juftice, the other his Redloral Goodnefs, com-
monly called his particular Juftice, flowing out from the firft :
fo muft we (through the neceflity of our prefent weaknefs)
conceive of God. Were we Holy, he would love us as a Holy
Cod: and were we Innocent, he would encourage us as a Righ-
teous and Bounteous Governour. But as there is no particu-
lar Governing Juftice, without that univerfal Natural Juftice,
which it prefuppofeth, and floweth from • fo can there be no
fuch thing as Innocencyinusas Subje&s, which floweth not
from a Holinefs of our Natures as Men. We muft Be Good,
before we can Live as the Good. In both thefe refpe&s man
was Amiable in the eyes of his Maker, till fin depraved him,
and deprived him of Both, To Both thefe muft the Saviour
again Reftore him : and this is the work that he came into the
World to do,. even tofeek and to fave that which was doubly
loft, and to deftroy that two- fold work of the Devil, who had
drawn us to be both Unholy and Guilty. As in the Fall the na-
tural Real Evil was Antecedent to the Relative ( Guilt) • fo is
it in the Good conferred in the Reparation. We muft in order
of nature be firft Turned by Repentance unto God , through
Faith
The Preface to the Readers. .
Faith in the Redeemer, and then receive the Remiffion of our
fins, Atfs 26. 18. Rom.S. 30. And as it was man himfelfthat
was the fubjeft of that two- fold unrighteoufnefs , fo is it man
himfelf that muft be reftored to that two-fold Righteoufnefs
which he loft, that is, San6Hty and Not-Guiltinefs. Chrift
came not to poflefs God with any falfe opinion hi as •, nor is he
fuch a Phyfitian as to perform but a fuppofed or Reputative
Cure : He came not to perfwade his Father to judge Us to be
We!^ becaufe He is Well\ nor to leave us tincured, and to per-
fwade God that we are Cured. It is We that were guilty and
unholy-, it is We that muft be juftified or condemned • and
therefore it is We that muft be reftored unto Righteoufnefs.
]f Chrift only were Righteous, Chrift only would be reputed
and judged Righteous, and Chrift only would be Happy. The
Judge of the world will not juftifie the unrighteous , meerly
becaufe another is Righteous : Nor can the Holy God take
Complacency in an unholy finner, becaufe another is Holy.
Never did the Hefted Son of God intend in his dying or me-
rits, to change the holy Nature of his Father, and to caufe him
to Love that which is not Lovely, or to Reconcile him to that
which he Abhorreth,as he is God. We muft bear his owa
Image, and be Holy as he is Holy, before he can Approve u$,
or Love us in Complacency. This is the work of our blefled
Redeemer, to make Man fit for Gods Approbation and De-
light. Though we are the Subje&s, he is the Caufe. He Re-
gen eratethus,That he may Pardon us •, andpardoneth us, that
he may further fan&ifie us, and make us fit for our Mafters ufe.
He will not remove our Guilt till we Return 5 nor will he Ac-
cept our actual fervices till our Guilt be removed. By fuperna-
tural operations muft both be accomplifhed : A Regrefs from
fuch a Privation as was our Unholinefs, requiretha fupe- vatii-
I work upon us : And a deliverance from fuch Guilt and de-
ferred Puniihment, requireth a fupernatural operation for us.
The oae Chrift eiFecteth by his fanceifying Spirit, through ths-
inftrur-
The Preface to the Readers.
inftrumentality of his Word, as Informing and Exciting : The
other he effecteth by his own (and his Fathers) Will, through
the inftrumentality of his Gofpel-Grant, by way of Donatio*,
making an univerfal conditional Deed of gift of himfelf and
Remiffion and Right to Glory, to all that Return by Re-
pentance and Faith, His Blood is the meritorious caufe of
both, but not of both on the fame Account : For it was di-
rectly Guilt only that made his Blood NecefTary for our Reco-
very : Had there been nothing to do but Renew us by Re-
pentance and Sanctification , this might have been done with-
out any Bloodfhed, by the work of the Word and Spirit : As
God at firft gave man his Image freely, and did mot fell it for a
Price of Blood : Nor doth he fo Delight in Blood, as to defire
it> or accept it for itfelf, but for the ends which it muft , as a
convenient means, attain. Thofe ends are the Demonftration
proximately of His governing Juftice, in the vindication of the
honour of his Law and Rule, and for the awing of others i ulti-
mately and principally, it is the Demonftration of his natural
fin-hating Holinefs , and his unfpeakable Love to the fons of
men,butfpecially to his Elect : In this fenfe was Chrift_a Sa-
crifice and ranfome, and may truly be foid to have fatisfied for
ourfins. Hewas notafinner, norfoefteemed, nor could pof-
fibly take upon himfelf the fame Numerical Guilt which lay
on us (the Accident, if removed from its Subject, periflieth)
nor yet a Guilt of the fame fort, as having not the fame fort of
foundation or efficient •, ours arifing from the Merit of our fin,
and the Commination of the Law, and His being rather occa-
ftoned then Merited by our fin, and occafioned by the Laws
threatening of us (both which are, as we may call them, but
'JVfl-caufes, as to him) having neither fin of his own, nor merit
of wrath from fuch fin •, nor did the Law oblige him to fuffer
for our fins • but he obliged himfelf to fufter for our fins ,
though not as in ourPerfons ftri&ly, yet in our ftead, in the
perfon of a Mediator,
The
The Preface to the Readers,
The Lord oar Redeems having thus laid the foil
tion, by paying a furfi<jjent ranfom for all mankind, and
perfectly finiihedhis work of fatisfa&ion , he taketh a
longer time for the conveyance of the fruits of it. As
the Expiatory facrificewas for All, fo will he have the
tenour of his Grant in the Gofpel to bellniverfal, with-
out reftraint to any , or excepting any : All ihall have
Pardon and Right to life Eternal,if they will Believe and
Repent, and none (hall have them that Refute thefe
Conditions: Antecedently to Believing, *A11 have an
equal Conditional Gift of pardon, and None have an
Abfolute,noran A&ual Right : The Gofpel findeth us
equal, and makes no inequality, tillwefirft make it our
felves : But the fecret unfearchable workings of Divine
Grace do begin the difference, and make it in us, be-
fore it is made bj us. As an Eternal Purpofe did Deiign
it, fo an infuperable Viftorious hand doth execute it :
When the fame Chrift hath dyed for All , and the fame
Conditional Grant is made to AH , and the fame Pro-
mulgation of it is made to many , even to All that hear
it 5 Yet the fame Victorious Internal Grace is not afford-
ed to All-, nor doth God give Alia Heart to Believe
and Accept of what the Promife offereth them. The
Spirit is as the wind, that bloweth where it lifteth. Alt
have fufficient Objective Grace, that live under the Go-
fpel 5 and all have a fufficient Help External or Inter-
nal, to make them Better, and bring 'them Neerer to
Chrift than they were : But All have hotfitfficrent Inter-
nal Grace Immediately to caufe them to Relieve : much
lefs Effectual. That this is denyed to any , is long of
themfelves,whoabnfe that Commoner Grace which was
fufficient to have made them Better : That it is Granted
to An^ is from the Bounty of God : That it is Granted
to This man rather then to Th.it , is from his Abfoliue
( a ) Dominion
The Preface to the Readers.
Dominion, and Will, and his Differencing Grace, We
donot only- All deferve Death, by Original fin, but we
did All Deferve to be Denyed the Grace of Chrift , by
. a following Demerit : And Ail that want the Gofpel,
or the fpecial efficacy of it in Regeneration , do by fin
againft fome Common Grace, Deferve that want : ( We
ftillfuppofe Infants Involved in their Parents cafe J fo
that God will Judge none on the meer terms of the rigid
Law of Nature, nor Condemn them only for Original
fin. They that fay other wife, do too injuriously exte-
nuate both the Grace of God, and the fin of man. If
All have fome Grace (hewed them (that is, fome Mercy
contrary to their Merit) then all have fome fin againft
Grace : and then All Shall be Judged by the Procurer of
tha: Grace, for their fin againft it. It is nottheleaft
wrong that the Pelagians, Jefuites and Arminians have
done to the Church , that by making Grace Univerfal
further than was juft, they have tempted others in way
of Oppofition to deny that Grace of God which is in-
deed Univerfal 3 or which is Common to more than the
Eled alone : and by making Chrift to have dyed for All
with an equal Intention of faving them, they have oc-
casioned fo many to deny that indeed he-did dye for All:
So that had not the Notions of an Univerfal Sufficiency
of Chrifts Death, and of an.Univerfal Offer of him in
the Gofpel, through the Great Mercy of God been pre-
ferved among us, and thefe had much Influence into our
Popular and Pra&ical Preaching, we had been "-drawn
very neer toafubverting of the very foundation , and
fhould have been too like to them that preach another
Gofyelyto the great danger of the fouls of our hearers,and
the dishonour of our Redeemer.
The two great works of Chrift in the Application or
Collation of the Benefits which he hath Merited, are
thofe
The Preface to the Readers.
thofe before mentioned: Juftification, and San&ifica-
tion : under the firft I contain Remiffion, Acceptance,
Abfolution , and Imply Adoption , and our Right to
Glory. Under the latter I comprehend , the Giving of
the Spirit, and all its Purifying Works upon our
fouls.
I think it had been well for the Church , if we had
ufedlefsinour Difputesthe term purification , or had
differenced better between the Name and theThing,and
difcerned about which it was that we contended : and
when we once faw that there was no Hope of agreeing
about the fenfe of that word, if we had treated more ful-
ly and diftin&Iy about Remiffion of fin alone, and under
that term , and tryed how we could have agreed upon
that : Could we yet be fo difcreet , I think the Church
would reap much benefit by it. Doubtlefs we might
much eafier convince a Papift, who will allow iis fo much
of that whiqh we demand about Remiffion of fin,while
they contend againft us in the point of Justification :
when fo many of ours do take Remiffion and Juftifica-
tion for the fame thing.
ItpleafethourPhyfitian in afweet equality to carry
on both thefe happy Works, Remifsion and Sandiifica-
tion, and not to let one go fo far before the other, as
thofe think, who fuppofe our fins to be pardoned before
they are fins,or that our Pardon is abfolutely perfed be-
fore our Death. As we (hall have more fins to remove
by further San&ification, fo (hall we have more ftill to
pardon, to the laft : and one of thefe works as well as
the other, will be imperfeft, till we are perfe&ed. And
they that take Pardon and Juftification for the fame >
or the former to be any part of the latter,muft then
confefsthat Juftification is no more per fed than Par-
don is.
(a 2) They
The Preface to the Readers.
They are very different Queftions, How we are con.,
ftituted juft, or put into a Juftifyed ftate at our Con-
verfion? 2nd how we are fentenced juft, or juftifyed at
Gods Judgement Seat i They that will needs (to the
great difgnice of their underftandirigs) deny that there
is any fuch thing as a juftificationat Judgement, muft
either fay that there is no Judgement , or that All are
Condemned; or that judging doth not contain Justifi-
cation and Condemnation, as its disjunct fpecies-, but
fomemen fhall then be judged, who fliall neither be ju-
ftifyed or condemned. To which end, when they have
firft taken down the Authority of Chrift, who tells us
that By cur words we {hall {then) be juftifyed^ or by our
words we fhallbe condemned) they muft next take down
the Authority of Lawyers, and then, of our common
cuftcmof fpeech, ancl muftfet up their own Authority
inftead of all. To fay, God will then but declare
us juft, isnoanfwer, till they have proved that it is not
byafentenceof judgement that he will declare it •, or
elfe, that declaring by a fentence of judgement, is no ju-
stification i yea, that it is not the moft proper and full ju-
stification imaginable.
I have faid enough in the following Treatife, to Shew
my thoughts of the Neceffity and Excellency of Holi-
nefs, and Sincere obedience. We are taught to pray for
it in the Lords Prayer, (in the three firft Petitions) be-
fore the forgivenefs of fin (in the fifth) And doubtlefs
it is that higher Bleffmg, which forgivenefs tendethto,
as a means to the end : Even that God may have his own
again, which was loft, and man may again be neerer and
Hker to God, and fitter to know, love and honour him,
and be happy therein. I fcarce know any one error that
hath fubjefted the Church and Chriftian Religion fo
much to the jealoufies and reproach of unbelievers, or
the
The Preface to the Readers.
the Reformed Churches to the fcorn of the Papifts, and
fb hardened them in their way, as fome mens mifunder-
ftanding , and mifreporting the doctrine of the imputa-
tion of Chrifts Righteoufnefs to a (inner. But efpecially
by thofe men, who affirm that we are juftified even be-
fore we repent or believe, and that through the imputa-
tion of CLdfts Righteoufnefs , God judgeth the mcft
fwinifn impenitent wretch, (fo he be elect) to be righ-
teous in his fight, and the object of his complacency. As
if a man fhould fall in love with a Toad, upon a falfe fup-
pofition th: t it is a Lark. Chrifts Righteoufnefs is ours
for the pardon of our fin, and the merit of Grace and
Glory for us: but not to be inftead of Faith, Repent-
ance, Sanctification or fincere Obedience. He that hath
not thefe, (hall never be faved by Chrifts Righteoufnefs.
So far as we are finners, a Pardon is our Righteoufnefs :
but fo tar as we are holy, it is not fo : And he that
hath not fomewhat better then fin in him , is none of
Chrifts.
As the very conftitution of Faith and Repentance to
be conditions of pardon, and fincere Obedience to be a
condition of Salvation, hath plainly excepted final in-
fidelity and impenitency,and Rebellion, from the num-
ber of thofe fins that fhall be pardoned, and we fliall be
juftified from •, fo'muft their contraries be found in us at
Judgement, if we will be then juftified. And then, as
the Blood and Merits of Chrift (or as commonly its cal-
led, his imputed Righteoufnefs) muft be the matter of
our juftification from the guilt of all other fins (that is,
from the guilt of all fin, which believers did commit) fo
muft our own perfonal Faith,Repentance, and fincere O-
bedience be the matter of our Juftification from the par-
ticular falfe Accufation 5 /potential or actual) of final
non- performance of thefe conditions of the GofpeI,and
(a 3) of
The Preface to the Readers.
of our having no part in Chriftand Life, for want of thofe
conditions. This is the Justification by works (as many
are willing to call it, to make it odious) which I do afferc
and defend, and which I judge fo neceflary to be be-
lieved, that I fhall endeavour to acquaint thofe with it
whom I muft Catechife.
The fumme of what I have faid is this 5 That Mans
perfection and felicity is finally in God 3 and that his
Recovery confifteth in being brought back to him,which
muft be done, as by the Merits of Chrift , fo by Union
with him, and consequently by communication of Life
from him : And having union with Chrift it neceftarily
followeth that we have union with the Church, which is
his Body, and communion with it. Were we not One
among our felves, we were not A Body : and were we not
One in Chrift our center and Head, we were not His Bo-
dy. As we have internal communion in the fame Spirit,
in the fame Faith, Hope, and Love • fo have we external
communion in the fame Profeflion of Faith and Piety
(in the effentials) and in the fame Pra&ifeof Worfliiping
God through our Lord Iefus Chrift, and in fincerely af-
fifting each other for our Salvation.
There is therefore as One only Head and Lord,fo one
Only Body andCatholike Church , and one only true
Religion in the world,and that is the Chriftian Religion:
All that hold the EfTentials of this Religion fincerely, are
of the true Church, and of the true Religion, and all of
One Religion, how different foever in leflTer things.
Though they may each appropriate Chrift and the
Church, and the true Religion to themfelves, and cenfo-
rioufly exclude all others fas do the Paptfts; yet are their
cenfured Brethren neverthelefs Chriftians , and of the
true Church and Religion for all their cenfures. Every
Child is not a Baftard, nor difinherited ^ nor caft out of
the
The Preface to the Readers.
the Family, whom an angry brother ihall call Baftard in
their fallings out. The relative union holds, even when
local conjunction and communion in a<fiual worinip. and
in the profeflion of: lower Truths is difdaipoueeh. Yea, if
a froward Chriftian fiy, I am not of the fame Church or Re-
ligion as y ox, yet is he not the lefs oi: the fame (if the other
be a Chriftian ) : nor doth that break him off, feeing he
intendeth not to difclaimChriftiansasChriftians,butas
Erroneous, Yet fuch diflocations , and breaches , and
divifions, are the great rejoycing of the enemy of the
Church , and the great diihonour of our facred profefli-
on,and tendeth to the great hurt and ruin of the dividers-,
and hath ever been an exceeding hinderance of the
Gofpel.
AS it is thus the great defign of Chrift , by Unity
and Purity to bring his Church to perfect felicity, in
the full enjoyment of the ever bleffed God j fo is it the
defign and daily bufinefs of Satan to counter- work him,
and to keep men from felicity in God, by keeping them
from Ch rift, from Unity, and from Purity.
His firft work is to difgrace the Chriftian Faith , and
to tell men how improbable it is to be true •, and to that
end to hide the Evidence from their eyes. If he cannot
thus totally keep them from Chrift, he ufuallyper-
fwadeth them to take up with a bare opinionativeaffent $
and putteth before them the Idols of Pleafure, Profits,
and Vain-glory , that they may by a feeming felicity be
detained from God.
And as knowing how much the Churches welfare,
and the favingof fouls, dependeth upon the Teachers
and Leaders of the Elocks^his chiefeft endeavors are for
the
The Preface tdthe Readers.
the perverting of them • that they may become his inftru-
ments, to the perverting of the reft.
For Magiftrates , he would firft taint them with fe-
cret infidelity •, or elfe engage them to the utmoft in a
carnal felf-intereft, and perfwade them that thrifts In-
tereft doth (land in their way. He would delude them fo
far as to caufe them to miftake where their interest lyeth,
andfo toefpoufe them to an intereft inconfiftent with
Chrifts $ and then will they be involved before they
are aware into a feeming neceility of fighting againft
Heaven, and fecretor open opposition of the Church :
The deceiver would make them forget, that from chrift
they have their power, and under him and for him muft
they hold it, and exercife ic. A fairer opportunity in-
deed ha hath to draw the Princes and Great ones of the
world, to forget that they are but men, and fervants, and
to forget the fading vanity and danger of their condition,
and to Rebel againft Chrift by felf exaltation, then with
the meaner and poorer inhabitants of the earth: He of-
fereth them a more golden and glorious bait, and there-
by hath hitherto befooled the moft of them, to fall up-
on that ftone that will dafli them in pieces. Or elfe if he
cannot taint them with the common Profanefs.hewillat
leaft engage them to a hatred of the power of Godlinefs.
Or if he can taint them (as he did Conftantitts) with He-
refie, he will engage them to fall upon the foundeft in
the Church. Or can he but delude them to fit by, and as
Neuters to look on, as being indifferent between Chrift
and him, at leaft, he will deprive the Church of the be-
nefit of their power, or of that fpecial intereft in them,
which they may claim from their commiflion. As Nazi*
m\en calls the Magiftrate the Vice-gerentof Chrift 5
fo may the Church juftly fay as Tcrtullian did, Apologtt.
cap. 33. Impcratorcm neccjje efi ut fafpicUmus^ut enm quern
Dominus
The Preface U the Readers.
Dominus Nofter elegit : ut merit o dixerim> Kofter efi magk
Csfar, ut * Neflrb Dee Confiitutus .
Bat the main defign ot the enemy is again ft their Pa-
ftors.
Some of them he keeps in afuperficial , carnal and
cuftomary Chriftianity •, So that they never foundly be-
lievedthe great myfteries which(for a Living)they ftudy
and preach : And how fuch are like to edifie the Church,
and preach that heartily to others, that never was in their
own hearts, youmayeafily Judge : when they mud
fpeak all out of their books , and by hear- Ciy , and the
common opinion of others, of things which they never
well believed or felt themfelves.
Others he intangleth in worldly affairs , and caufeth
them to mind the matters of the flefti , that they are
heartlefs and unfaithful in their matters work ^ So that
poor fouls may goto Hell with very little difturbance ,
and ftarve even at the next door to them, while they are
minding their Own matters, or are dulled by lazynefs,
and addift their chiefeft affe&ions and endeavours
to the fervice of fo vile a matter as their fle(h.
How far Satan harh prevailed this way, with the Pa-
ftors of the Congregations , is a matter of too clear
Evidence, and very fad confederation. As they do moft
grotty mifcany among the Papifts^ and more defiled
parts of the Church, by keeping up Ignorance,and Dif-
cord, and a Carnal, Pompous , Ceremonious worfhip ,
that they may uphold a carnal Intereft of their own •, So
I would in the moft Reformed Churches we w r ere more
Innocent then we are. What an ignorant, or negligent
miniftery was (for the greater part ) in England, in the
time of the late Biftiops rule, yea what oppofers of God-
lynefs,and too many of them openly deboift , I need
not tell any that will believe their eyes and ears. And ,
(b) though
The Preface to the Readers*
though through the great mercy of God , the cafe is
much altered in thofe refpe6ts,yet alas, how few are they
even of thofe that we hope are Godly , who earneftly
thirft after the faving of mens fouls, and lay out them-
felves freely in publike and private , in faithful endea-
vors to that end ? What a multitude of fleepy, heartlefs
Preachers are there, that give not the Alarum of Gods
approaching Iudgementtothe drowfie fouls that daily
fit under them, nor fpeak to poor people with any fuch
ferioufnefs, as befeems them in a matter of fuch unfpeak-
able confequence. How feldom 411 many places ihall we
hear an awakening heart- warming' Sermon? And of thofe
few that areferious and diligent, fo few have ability to
put their matter into any handfom drefs , and fo many
runout into intemperance and divifions, that itharden-
eth the drowfie Preachers the more in their way ; and
they take their dulnefs for fobernefs, and their confcien-
ces do the lefs check them for their negled of mens
fouls. This is the unhappy cafe of many men of Good
learning and parts : They are fo fenfible of the evil of
the exorbitancies of the times, that they overlook and
regard not the evil of their own heartlefs and unfaith-
ful Adminiftration. If they hear a Private man ufe fome
unfit expreffions in prayer, it extreamly offendeth them:
but if they totally omit it, they are not much offended
at it. They forget that Godwill bear more with many
flips of the tongue, and unhandfom words, then with a
negleft of his worfhip, or a heartlefs performance of it .* ,<
and that their well-dreft forms, if lifelefs, are ftinking
carkaffes, or ufelefs pictures, when a broken heart, with
broken expreffions may go away with the bleffing. And
therefore they are commonly againft private mens pray-
ing together, efpecially before many -/And as chePa-
pifts would drive them from the Scripture for fear of
abufing
The Preface to the Readers.
abufing it, fo would they drive them from fuch Prayer,
left they fliould hap to uie fome unhanfome words.
Were there no other charge againft the pious xMini-
flery of Engiandjowt only the common negle<3 of Difci-
plin ik weihouldbealhamedtolook up to heaven.
Beciafe the Sword doth not enforce it, they think no-
thing can be done-, fuch contemptuous thoughts have
they of their own offices, and the Spiritual Sword which
Chrift hath put into their hands. Becaufe there are diffe-
rences about fome Modes and Accidents of Dilcipline,
therefore will they negled the fubftance , which moft
are agreed in. Some will examine mens fitnefs for the
Sacrament, and think they have done all , if they keep
the unworthy from that Ordinance - 7 fuffering them ftill
to remain members, an:; enjoy other parts of Commu-
nion. If Ruling be as Effential a part of our Paftoral
work as Preaching, then are thofe to be numbred among
Negligent Minifters , that negledl to Rule , as well as
thofe that negledt to Preach. And why the Magiftrate
fhould not Punifh fuch negligent ones, as well as the
other, I yet know not.
But the great advantage that Satan hath gotupon the
Church, through the fin of the Paftors in thefe latter
times, is by Divifion : For by this he hath much promo-
ted all the reft of his Defigns . Infidelity it felt breaks
in upon us •, and not only the vulgar, but many of for-
mer forwardness and parts, do queftion or caft off all Re-
ligion, becaufe they fee us of fo many minds and wayes.
And our fin hath as hay nous Aggravations as moft mens
Can have : In that We are the men that have (een the fad
effeds of Divifion, that have had fuch extraordinary me-
dicines to heal them-, fuch Calls, fuch opportunities and
advantages for a clofure , and fo long time in all : We
have livecfrto fee the Church in danger of being fwal-
(b2^ lowed
7 he Preface to the Readers.
lowed up by deceit and by violence •, and yet as we have
laid it open to all this danger by our divifions or negli-
gence, fo we do fit ftill and do little to refcue it from the
danger.
Some are regardless of thefe matters: fome only en-
quire as of a matter of news, what others do in it , and
wifh it were done, while they fit ftill: fome cry out of
the Magiftrate for not doing his part, not confidering.
how they condemn themfelves for negleding their own.
Few are able to do what our neceffity requireth • and
not many willing : Few have a skill in narrowing a differ-
ence-, in finding out the true point and ftate of it, and
hitting on the right remedy : And fewer know their own
inability ♦, and therefore we do not only want Healers 5
but we want men of fomuch meeknefs, and felf-denial,
and Chriftian humility, as to give their confent , that
others may do that, which they cannot do themfelves:
And well were it if they would not rejeft what they ap-
prove of, meerly becauieit is not of their doing or mo-
tioning, orbecaufeit comes not from thofe whom they
efteem. Too many there are alfo, that are fo apparently
carnal, that they will do nor hing till they know whether
itbepleafing to .thofe in Power, left they fhould make
an ill bargain in hazarding their outward welfare, and in
difpleafing men that can hurt them , to pleafe Chrift,
who they prefume will not hurt them. And yet more are
there, that apprehending how much the exercife of
Chriftian Discipline difpleafeth the vulgar, and confe-
quently will lofe them their love and maintenance , will
rather quietly let all alone, then unite with any in fo im-
gratefull a work.
And yet more haiaous is our fin in the continuance of
thefe divifions, iathat we have been too much guilty of
being
The Preface to the Renders.
being the Leaders into it, and therefore (hould lead our
of it-, and in that it efpecially belongeth to our office-,
and in that we have yet fome fuch intereft in our peoples
eftimation that we may probably do fomewhat toward it.
But fpecially, becauie the remedy is fo obvious, and our
union foeafie, were we but truly willing and induftri-
ous to attain it. i . For Difcipline, our differences lie in
fo narrow a room, that there is no probability of the con-
tinuance of a breach, if we had but got together, and
humbly and lovingly followed on the work, in impartial
confultations, and in feeking Gods dire<ftion. 2. And
for Doftrine,we have a Teft and Rule fufficient to unite
in : we have the whole facred Scripture, which if we all
profefs to believe , we furely make a full profefsion of
Faith. Or if that be too large , we have the Apoftles
Creed, or other ancient Creeds of the Church-, and the
Scripture before us, fufficient to afford us both mat-
ter and words for a full and fit Confefsion of our
Faith.
But the Deceiver hath here over-reacht us as much as
in any thing. Some are fuch Infidels and indifferent to all
Religions, that they would have no Teft at all, but have
all to live in a broken Licentioufnefs:But I hope amongft
Minifters thefe are but few. The far greater number run
into the contrary extream,and would have almoftall that
thruft on others which they are confident of themfelves :
(And confidence is not thebeftor commoneft fign of
Truth.) Hence are our large and difputable confeffions,
to be impofed on others : Hence is it that every man is fo
ready to lay theheavieft charges on thofe that differ from
his own conceits. That is hainous error whtch croffeth
our opinions, and where we err not for company : and
we are willing the Magiilrate fhould reftrain men from
contradicting us, asbeingfeeretlyconfcio^sof our own
(b 3) dif-
Thz Preface to the Readers.
difability,to make good the caafe that we are fo confident
is the right.
All this muft be done under fome pious pretence : It
is'inablindezeal for unity that the Papifts deftroy (as
much as in them lyeth;the Unity bftbe Church.- Itisin
& blinde zeal againft error that many an error is promo-
ted. The moftdeftruftive engine (for oagte: lean under-
stand that ever was ufed to divide that Chui"ch,vere Hu-
mane, fuperfluous, and queftionable Rules, in impofel
Conteffions, intended by proud and ignorant men, for
the Unity of that Church , and the iecurky of the
Truth.
THefe being the apparent ways of the Churches Re-
covery by Chrift, and its danger from the Deceiver,
which are before mentioned-, I have judged it my duty to
promote as much as I could, Chrifts means for our reco-
very, and to oppofe as much as I could the Enemies de-
figns and endeavors for our mine And in my weak per-
formances my encouragements have been fuch fromGod
and man, that I have no caufe to complain, or to be much
difcouraged by fome fmaller Opposition. I muft needs
confefs that I did not, nor could in modefty expedt the
tenth part of that acceptance and fruit of my poor La-
bors, as upon experience Ihavefince found. And when
I meet withoppofition,my confeience conftraineth me
to fufpeft my own mifcarriage, and firft to enquire, how
far I have given-caufe* But when I have made as imparti-
al an enquiry as Tarn able, and am more confirmed in the
Truth which I have owned, I dare not defert that Truth
under pretence of humility. Nor dare Ibely my felf to
humour other men.
The Objeftions that I have heard made againft me,be-
fides
The Preface to the Readers.
fides what in this Book I hav£ anfv^ered already , I ihall
here briefly touch upon , and give fome part of my an-
fwer in the words of others that can better bear off the
blow, becaufe mine own are fo lyablc to mifconftru&i-
ons 3 and have by thefe disfatisfied Brethren been fo
much wrefted as they have oft been.
i . Some have given out that I am addi&ed to Angu-
larity, and affed to hear an Egofrimu* invent* .Their proof
for ought that ever I could learn 3 is only from my Wri-
tings, becaufe I fay not in all things as they do.
To thefe Brethren I fay i . I fhall promife by the grace
of God to watch my heart with what diligence I can,
againft the affectation of Angularity , and I defire their
prayers and admonitions for my furtherance. 2 . And I
would have them alfo fearch, left they prove guilty of a
(lander, while they enter into mens hearts, and venture
to proclaim what they do not know. Is this the encou-
ragement they give to Truth, that no man can tell the^
one word more then they have con fidered (though he
profefs himfelf never fo much below them in other
things) but it muft be rejeded as Novelty, and himfelf
charged with Angularity ? Are they fure that I may not
have better ends then they imagine C 3. And I iball en-
gage the fmall reputation of my reading, to make good,
that the Opinions which I oppofe are mod, if not every
one of them, notorious Novelties, contrary to the Do-
ftrineof the Ancient Chriftians for many hundred years
after Chrift. I profefs to efteem it aaunchriftian thing
to hunt after fame and vain-glory , much more to pur-
ehafe it by the fate of Truth ^ and fuch courfes can
bring nothing but Infamy in the end. The great diffe-
rencing Characters which Tertulliti* eiveth between an
Infidel and a Chriftian, have taken much with me > and
feemed to me excellently accomtrvodated to c.ich , .
cap*
The Pre face to the Readers,
cap. 46. Quid adeofmile Philofophus & dwiftiantu ? Grd-
cii Difcipulus & Cceli t Fama Negotiator, & vit& ? Vtrha-
runpcrfattorum operator ? To Trade fpr tife eternal , is
not confiftent with Trading principally for Fame.
2. It is obje&ed, that furely I am Proud, and the evi-
dence is, that I contradi<fi fo many others, and fpeak fo
flightly of others as I do.
*jin[m 1 . I fay to this as to the former: I will by Gods
help tearch my heart for the fin of Pride,and defire them
to do the like , and fee that they be well acquit from
ufurping Gods prerogative , and flandering their Bro-
ther. And this I dare fay, that the evidenteft victory
that I have had againft any fin (except Covetoufnefs ) is
againft Pride-, and if I have not conquered this, I have
conquered none : And yet I feel fuch reliques of it, that
I am forced to fufped: it, and conftantly watch againft it
in all my undertakings. 2. But how come I to be fo un-
happy, that only thofe that know me not, load me with
this charge, and never any one Brother did tell me of it
to my face f 3. It may be worth their labour to fearch ,
how much Pride may lie in their impatiency of con-
tradiction, and making a man an offender for a word, and
being fuch that a man knows not how to fpeak to them,
ibrfear of feeming contumelious, by withdrawing, or
not giving them the honour they expect. I remember
how Aufkin excufedhis fr.end to a man of fuch a fpirit,
and with a fear left after his greateft caution he Ihould
feem contumelious himfelf by the Apologie, Epifl. 143.
ad Procuhianum^ Audivi de Memorato fratre tefuijje con-
queflum, quod nefcio quid tibi conturnelioferefyonderit : quod
quafo te ne illfin contumeliam deputes, quum certum mihi eft
nondefuperboanimo procefltfle : Novi enimfratrem meum:
fedfiquid in di/putando pro fide fua, &pro Bcclefia charitate,
dixit fort affe fervcntiw, quam tua granritas notlet audire 5
non
The Preface to the Readers,
mn ilia * Contumacia, fed fiducia nominavda ell. Collators m * f ort a Bf
emm & dijputatorem, non A\]entatorem & Adulatorem^ \t
ejfe Cupiebaf. Vereor ne me quoque aliquid contumeliofe in te
dicer e exijlimes : quod vehement er Cave o ^quantum poffum.
4. If it be Pride in me to contradift a few Divines in
this part of the Chinch, in this and one former age, and
that with fo great tendernefs &iefpe<ft,what is it in them
to Contradict the antient Doctors and Churches, till
thefe dayes, and all the other Churches of the world till
now. > 5. Let the Citations in this Book witnefs, whe-
ther I proudly affect Angularity. 6. I am reviled as a
Papift by Mr. Crandon, for teaching People to depend
fo much upon their Guides. And wilLxhey yet condemn
mealfo;, for not depending on them < yea for not belie-
ving them againft the Evidence of Truth:' which I ne-
ver perfwaded the loweft Chriftian to And if Imuft
needs depend on any, me thinks it fhould be on the An-
tient Churches and Doctors, whom themfelves do con-
tradict, and mention with higher charges of errour
( whether that be pride let them fee to it ) then ever I
did them. I remember the antient Character of a Pagan
and a Chriftian : TertulL Apolog. c. 45. Vobis humana
tfti/natioinnocentiam tradidit: humana item Dominatio im»
perAvit : inde necplen£, nee adeo timend& efiis difciplinA ad
innocent i&Ver it at em. Tant a eft Prudent ia homines ad de-
mon ftrandum bonum^ quantum author it as ad exigendumjam.
ilia f alii facility quam ijla Contemni.
Nazianz. Orat. 27. pag. 468. ( Edit* Morel. ) Atqui
p lerif que feus videtur, inquies, Quidvero mea inter eft, qui
rei v?ritate?nmagis curo^immo folum euro. ? hoc enim vel
me Cendcnmaverit ,vel abfolvzrit : hocmiferum vdbeatum
reddiderit. At quid alii s videatur^ nihil ad nos, qncmadmo -
dum nee alienumfomnium.
Ob. 3. But thus you breik the Churches Peace, while
you
Tfk Preface to the Readers.
you pretend to be zealous for it : why do you not let go
Truth for Peace?
An fa. i. .Have the DhTenters ftudyed an anfwerto
this Queftionthemfelves *
2. I refolve by Gods help never to own or fubfcribe
to one word of error forPeace:(& therefore defiremuch
Caution in Impofed Confefsions) .• But I amrefolved
to fdence any Truth for the Churches Peace, which is
not of greater moment and worth than its Peace ', fo to
be obtained.
3. I never yet was Confcious of fuch a Guilt , of
breaking the Churches Peace by the divulging my opi-
nions, ( except in humane frailties, in the manner of de-
claring them ) : I never endeavour to make a partie for
my opinions. I ever fpoke more againft fuch parties,
then .for my opinions. My Doctrines, which they blame,
are fo purpofely defigned for healing of the divided
Churches, that it was my chief motive to publi:h them.
The Churches were lamentably divided about fuch
things, before that I did offer' my thoughts foraReme-
dy:Am not I then dealt with,as it I went torn-art two that
are fighting in the ftreet ? and though I fpeak thern fair,
and perfwade them to be friends, they take witnefs that
its I that break the Peace ?
4. Itis not the peace of one divided party or Coun-
trey, that is the Peace of Chrifts Church : Nor doth it
befeem any Chriftian to have fo narrow a Spirit, and to..
overlook Chrifts Intereftinthereft of the Churches :
but to remember the Condition of their Brethren
abroad,
5. I do hereofFer.it as my hea^tydefire, That my Bre-
thren of the Mimflry in any of their Affociations , when they
are Ajjembled within my reach jvhere I may he pre ft ;■:•*, weld
freely quefti&n anything in my Doctrine which they d'M%t ,.
And..
The Preface to the Readers*
and when they have heard me (peak for my felf, if they (ball
. i -vard determine that I ought to filence fuch BoCirtncs^
c it the delivering of them tendeth to thedtfquiet of the
> ch^ I do promt fe if as aforefaid, they feem not to me of
fuch evidence and moment , as to be of more value then the
Churches Peace^ of which fort I take not many to be btftdes
fundamentals) that 1 will f$rbear any further publication
0j ihem. Yea we have long been under fuch an Agree-
ment in this County, whertby we are engaged to be
i cuntabletorour Do&r.ne to the Affociated Mini-
I rs 5 and never any yet once questioned me for any
l g which 1 had Printed or Preach^ , nor defired me
to forbarc.
1 ive it therefore to a more impartial c^nfurc^whe-
thcr I b y of breaking the Churches Peace,
obj. 4. Some are much offended that I haveRe-
plyed to fome Brethren that have written againft
me.
Anfw. Is ic their duty to begin, and is it my (in to
makea neceffiry D^fcrcc < Eichertheir writings were
contemptible, or of con{idtra:>le wdgnt ^ fh v»u!d I fay
thefirft, it would be juftiy taken ill : If thelacter, ei-
ther they prove me erroneous, or not. If they do, lee
the equal confiderer of bochdifcern ic : he may beft
judge that hears both fpeak : B'amcme m.t then for
Replying,!, but for erring in my Reply % and (hew mc
the error. If they do not convince me of error a fhould
I filently furfer the Reputation of man to cloud the
Truth, and wrong the Church , and draw people into
miftakes < And is knot marvel that u »s Objcdion
fhould feem of force againft me,for my D< fence>& not
againft them that begin by an Accufation ? Dow: ufe
to hear men called into queftion at any publike Bar,
and then blamed and reviled, for appearin^or tor ma-
(c a ) king
The Preface to the Readers.
•king their Defence ? But this proceeds from the refpeft
of perforts % which blindeth the wife, and perverteth
juftice.
Thence it is, that I am blamed by many iriends for
Replying to my Reverend Brother Mafter Blak^who yet
tell me that for all the reft its no matter, they deferved
no better? When I ufed more reverence and care to
avoid offenfive words to him, then any another. Hierome
faith thus to Anguftine {Huron. Tom.i. p.352. Edit. Ba-
ft/. Et inter Epifi. Auguft.ejl Ep ft \iS.pag.ij. Edit. Pan f.)
Necegofibi, fed can fa caufd refpondit. Et fi culpa eft re-
fpondijje^ qu&font patienter audias, multo major eft provo-
cate : fed facefjant iftiufmodi queremom&^fit inter nos pur a
Germ Anitas \ & deinceps non ^u^flionum^ fed charitatis,
ad nos Script a Mittamus.
ob]ec~i.5. Others fay that by intimating their errors, I
dishonour theMiniftry, and bring them into reproach.
Anfrv. 1. And yet I am blamed for honoring them fo
much, and drawing the people to fo much dependance on
them.
2. Then do I more difhonour my felf : For, though
I yet know them not in particular (for elfe I erred not)
yet in general, I doubt not but I have a multitude of er-
rors , and (hall have while I am here , where we know
but in part.
3. He that exalteth himfelf {hall be brought low, and
he thathumblethhimfelf fhall be exalted. It will more
honour any Minifter humbly to confefs his imperfection,
then to take himfelf wronged by thofe that modeftly in-
timate them, by afTerting the contrary Truth. Great Au-
gufline was not too good to confefs more, Epift.140. Au-
daci. Oraculum legis quomodo fum-> de cu]m latis at que abdi-.
tis penetralibm^ Nefcio longeplura quam fcio i And oft he
bath the like,
4.1
The Preface to the Readers.
4. I can honour and reverence my Brethren, while I
honour not their error,which I would hate if I found it in
my felf. August. Epift. 147. Quid autem in te honor are
nondubitem^ facile intelltgu : Non errorem fcbifmatis^unde
cmnes quantum ad me attinet cupio fanari, dignum honor e
ali quo exiflimo.
5 . I muft freely confefs that I both take the generali-
ty of theMinifters now in England^ to be the befit and
wifeft fort of men in the Land-,and yet to be a great caufe
of our troubles and calamities , in that they are not wi-
fer and better then they are: Their calling requireth io
much more then a common degree of wikiomanri good-
nefs/.hat if they be but meerly honeft as othe|pen 5 they
will be our ruine. Nazian^. Orat.i. fai.h(/M£.8.; Pr£- 1 u(c the Tran.
feciivel Auttftitis(vitium eft) non 1 quam- optimum ejk, nee ^°V c ath "
nova fubinde virtutum accefsiones fa cere : Siquidcm vir- Gntk 3 is(up-
tutis fu£ pr&ftantia multitudinem ad mediocrilatem tracfu- F !
rus fit : Ibid. Profeffo Ars quadam Artium & facntia fci- j^ftandi
entiarum mihi ejjevidetufheminemregere, animal omnium
maxime <varium & multiplex. Et^.6. At vzro homin't cum
difficile fit fcire parere, turn multo difficilius ejje videtur^
fcire hominibus imp er are 5 at pr<efertim in hoc no fir imperio,
quod in lege di<vina fitum eft, ejr ad Deum duett : cujus 'quo
ma] us eft faftigium t major que digritas^ eo ctiam majusperi-
culum eft ^prudent i utique homintcy cordaio*
objecl.6. Another accufation is, that I am felicitous
after a union with fuch as are not to be united with • and
to that end do bend the Truth to fuch a (hape a ?em
leaft offenfive to them • which con 2 or iyncretifm
aftefted with fuch men, doth argue fome fecret inclinati-
on to their opinions, more then i nifeft.
Anfrv. 1 . For the latter part, I have noandver to make,
but to appeal to him that knoweth theheart/and kn
eth whether I diffemble my faith, or they be daring flaa-
(c 3) , cierers
The Preface to the Readers.
derers that give this out. I have fpoke to this in my fol-
lowing Confeffion, and add with Tertul.ApoLc.20.Nemo
j am infamiam incut iat , nemo aliud exiftimet > quia mc fas
eft ulli de fua Religione mentiri.
.2. I affedt no union with any that are not united to
Chrift, or appear fo to me, by being in union with his
Church: I will incorporate with none that deny any fun-
dame ntal efTential point of Chriftianity: And for the
reft, I clofe not with them in their errors, but in the true
faith which they profefs . And thofe that be unfitted for
a&ual Communion , though I communicate not with
them, yet do I take it. to be my duty to do my beft to
make thqpi fit. I will not clofe with a Papift, as a Papift 5
but if I meet with a Chriftian that goeth under that
name, I will own him as a Chriftian, though not as a Pa-
pift*aii31 would endeavor to undeceive him that I might
fully er joyn with him : And to that end I would take "out
of the way fome hurt full ft umbling b ! ocks, thatlfinde
there laid. If he be curled that putteth a (tumbling
block before the blind, I doubt he is too guilty that is
angry with him that would remove it.
.3. I never affefted a Union on unlawfull terms (fo far
as I could difcern them •,) Never did I motion that we
might renounce the leaft part of Gods Truth for unity
with any: but only that we might finde out the true point
of difference, and remove our verbal quarrels out of the
way,, and then confider, whether ourdifagreements are
fuchas will warrant a reje&ion, feparation, and condem-
nation of each other, or not ^ and accordingly to clofe,
or alienate. In our Agreement about Difcipline, fome
are'offended that weaffe&ed any agreement with the E-
pifcopal Divines : and moftof them, asaverfe from it ,
and undifpofed to clofe with others-, As if indeed we were
not all Brethren -, and might not well be agreed, were we
truly
Tbt Preface to the Readers.
truly and c .* For my part, I fee no
greater difficulty in the bufinefs.
4. Theforwarc ny men to keep open
divifions, and to 1 c'loie th Ot as they, to be fo
great Hereticks or I »errofieou$. that we muft affeft no
communion with t v \t ng fuch grounds
of their own to: C uch will no: bear it,is
a downright mark of cical Spirit, how earnest-
ly foever they may fr ;aihft Schifm. There will ne-
ver be a found ire and Union but on (Thrifts
Ground-work, and in him as the Center. The Papifts
are the greateft Schifmaticks in the world' that I know of)
and yet they are the greateft pretenders to Qnity,and de-
cryersof Schifm, and all by nuking a new Center for
Unity: which whofo doth not ctofe i 1, muft be difclaim-
edby them a3 Schifmatical-, that is, by making new Ar-
ticles of Faith, and a new Head to the Church Catho-
lick. And do not fome enemies of Popery, turn fo fir
to Popery, in appropriating the Church to their own
party, and making their opinions (which the Church
never owned r ?tltaft for four hundred years ) to be the
ground of Unitv,.and«Teft of trueChriftians ]
5 . I never thought that when ever men diflfer,it is my
dutv to go in a middle between both (for fo that middle
will be next taken for an extream, and men muft feek out
another middle t d that:) but yet I have obferved
not only that in moft differences, men can hardly keep
out of extreams, and that Truth and Peace do exceed-
ingly befriend each other: but alfo that Anjlins Argu-
ment is very probable, in Epijl 204. Donato: perfwading
him to return from Schifm to the Church, ibiefl Veritas
(h'pktas quia ibi e(l Cbriftiava unit as & Santfi Spirittis
Charitas* However I am certain that our torn condition
is not fo defirable to any fenfible well-tempered Chrifti- '
an>
The Preface to the Readers.
an, as that kfhould feem to him an evil to attempt to
heal us. Its fad to me to fee it with us, as Augufiine fome-
time complained, Epift. 147. Mariti ejr uxores defuo Letto
fibi confentiunt : ejr ae chnjH altar i diffentiunt : Filii cum
perentibus unam domum babent juam •, ejr domum Dei non
habent tin am. Succedereineorum h credit at em cufiunt y cum
quibus de Chrifti her edit ate rixantur.Servi ejr Domini Com-
munemDeum dividunt.^ quiforma?n fervi accepit ut omnes
(erviendo liber aret.
In a word r it is my daily defire, and prayer to God,
That thofe men who hate fo narrow a Creed^ and fo large a
Churchy and think fo contemptuoujly of men, for fome fail-
ings in Doctrine or V raft ice , ma*) not by a fad eruption of
open Infidelity among us (and that by means of fuch as were
ftricJ profefjors) be forced to fet a higher value on thofe
whom ;heynow contemn : I muft fay as Greg. Na%jan\.Orat.
2>6*pag.^<>$. Tuviamminime tritam ejr inacceffam ingrc*
deris : ego tritam at que c ale at am, & qua multi ad falutem
pervenernnt. Nihil fide no fir a, fratres, iniquius fingi p of set
ft in eruditos tantum dicendique facultate, ac Logicis demon-
firationibus excellentes caderet • popularis autem multitudo 9
ut auro ejr argent 0) aliifque omnibus rebus , qua hie in pretio
habentur, at que a pier if que avidifsime expetuntur , fie hac
qmque fruflraretur , ac Deus id quod ahum ejr exec If nm eft
atque ad paucos pertingit , gratum acceptumque haberet ;
contra , quod proptnquius eft , nee vulgi captum fuperat^
afpernaretur ejr rejiceret. Vide reliq .
Yet I muft confefs that the Brethren whom I now
blame have one extenuation (though notfufficient ex-
cufe; for their fin -, fomany anddefperate errors have of
late ri(en up, that it is no wonder , if they be railed to
ttfo much jealoufie, and be too ready to charge error upon
all that fpeak any thing which they do not well under-
ftand. Saith Erafmus in vita Hieronymi. Nullum fuit un*
quam
The Preface to the Readers,
quam feculum feditiofws,neque Confttfius •, drfic omnia totr
taminarant h&reticorum errores ac difsidia^ ut magn.it cnjnf-
dam art is fuerit orthodoxiun effe. But yet re is fad that this
fliould fo much wrong the Truth of God, by driving
men into fuch extreams, as the fame Erafmus there men-
tioneth, In tflo facJiofipimo feculo , vix quifquam eximis
doffus hxrefeos fuffitione carebat. A wife man is long in
attaining to wifdom, and with much diligence knoweth
mere then others: but its eafie for a brainlick felf-con-
ceited Opinionift, to call him Heretick fork, when he
hath all done.
i. The feventh and great Objection is, that I afcribe
too much to mans works. To which having anfwered
through the mam body of this Book, I iliall now only
fay, i. That I fuppoie if I differ from the commoneft See Bi&op
opinion among us, it is but in giving lefs to mans works A ^ d 'J7 i p* {
then they do: Nor fhall their confident denial without [jon f the "
any evidence, make me think otherwife. He that is jtr- Lords prayer,
ftified by Faith as an inftrument, is juftified by it as an a- 1^™°^"^
gen t or aft -, for Actio efl Inflnmenti caufalitax. I dare not condition of
go fo high for all the new Arguments- that I fee produ- ouc i^don.
ced for it. 2 . , I fee many well meaning zealous men di-
viding our Religion,and running into two defperate ex-
treams. One fort by the heat of oppofition to Popery,
do feem to have forgotten, that Faith and Chrift him-
felf, are but Means, and a way for the revolting foul to
come home to God by •, and thereupon place all the ef-
fence of their Religion in bare Believing, fo making that
the Whole, which is but the Door or Means to Better,
even to a conformity of the foul to the image and will
of God.
Others obferving this error.flie fo far from it as to make
Faith it felf and Chrift to be fcarce neceflary : fo a maa
have but Gods image, fay they, upon his foul, what
'(d) matter
The Preface to the Readers.
matter is it • which way he copies by it * whether by
Chrift or by other means / Aad fo they take all the
Hiftory of Chrift to be ameer Accident to our neceffa-
rv belief-, and the precepes only of Holynefs to be of
Abfolute Ncceffity.
The former contemn God, under pretence of extol-
ing Chrift.The latter contemn Chrift, un jcr prctencj of
extolling God alone. For the objed is apprehended only
by the ad : he therefore that contemneth the a<5t,doth
contemn the obje<2, as an ob je&. And fo he that pre-
tending to excol Chrift or Faith, degradeth Godly-
nefs , thereby fo far rcjeð God : And fie that on
pretence of excolling Godlynefs,dcgrradeth Faith, fo
far rejedeth Chrift its objed, which makes me think of
a Parfage ofGreg.Naz ; avz.Orat.i.va.i6. where (hewing
howby abufing the Do&rine of the Trinity fome were
become Atheifts ( that is , denyed confequently any
God-head ) and fome Jews (as^m'tfj) headdetha
third fortthatinamiftaking way of avoiding the for-
mer being nirnis Orthodox*, too Orthodox, did worflvp
many Gods in the Trinity.
O n the one fide, Chrift were not Chrift, the Saviour
of fouls, if he fhould not by Faith , bring them to ho-
lyncfs D and fave them from their fins.
On the other fide, it is a falfe fuppofition that any but
Chrift is able to renew Gods Image on the foul. For,
i. It is only Chrift that by his blood hath.rcmoved
Impediments, and purchafed this Power, not intoano*
thers hand, but into his own.
3. It is Chrift only that by office is appointed thereunto:
3. It is Chrift only that hath "given fufficicntpre-
ccpts, Dire&ions, and Rules forSan&ification.
4. And he only that hath propounded afufficient
Encouragement and Motive in the Promifes of another
i-ife. 5. And
The Preface to the Readers.
y. And it is he only that can fend forth a Conquer-
ing Spirit, to fan&ifie and bring back the fouls of men
to God. It is only to him that God hath committed
the Spirit thus to beftow.
I do therefore e'eceft both thefc extreams. Bat yet k
being the former that I take to be the greater, and that
too many men of better repute do give too much
countenanc to , in their inconfiderate difputes againft
Works in Juftification, 1 thought I had a Call to fpeak
in fo great a Caufe.
My opinion is that its Eflfential to Justifying Faith
totakeChriftas Lord and Saviour-, and that they who
fay, But #0/qua $*ftifyingy&o emply falfe Do&rine, as
I have elfewhere discovered : I think that Holyncls is
of the Eflence of Chriftanity -,and if I were fure a man
were unholy, [ would not call him(except analogically)
a Chriftian. Tertul. ApoL c, 46. faith , Sed dicct al/qnts
tit am de no fir is excederequofdam a Regula difcipltna : Dc-
fwt turn Chriftiani haberifenes nos : ?h?l9{o\hi vero ilh
cumtalibttsfaftis inNomtne& in honor e faptentia perfe-
verant. And cap. 43. Nemo illic (in caretribus, &x. )
Chriflianus nift plane tantum Chriflanm : aut ft al:ud^jam
nonCbriftiantis. Athenagoras Legat . fro Chrifl.p. 5. I\u!~
Its enim Chrifiianus mains e(l, wfi banc prof "e/sioncm fimula-
verit. That it is the very bufinefs of Chrilt, the Spi-
rit and all Ordinances, to bring back the foul from G d
to the Creature. See whit Na^ianz. faith, Orau 1 pug.
1 1 . Bute contra fcopus eft^ airim*. pennas aidei e , ac mmde
eameripere 7 Deequc dare^Divinamque Imugmem , ant ma-
nenxem Conjervare, antptriclttantem fulcire , a^t dtl- ffum
in Priftinttm ftatumrevocarc , Chrtflumqne per j^intum
fantluminpcfforis demicdium admittercatqae iU fimmatir*
dicarn> enm^qiu fuperni agmlnis fit, Denm efftcere, & fuper-
nam beatitudinem ipfi comparare: Hue Magi fir a lex tendit:
(da) "" Hue
The Preface to tie Readers.
Mm inter Chrifinrn & Legem interject i prophdt* : Hat
fpiritualts Legis prof ettor & finis, Chrrjltis : Hue exlnanitu
Z>eita$ : Hue afftimptaGtro: Hnc nov^iRtmixtio^'Dem in-
quAm & Homo. Vide reliq.
The Affe&ions of man do flicw his Nature and In-
clination .- what a man Lovetb, fuch he is. God is Ho-
ly, and therefore Loveth Holynefs: The Righteous
tord loveth Righteoufnefs.Did God care as little what,
wearein our felves,as fom: Imagine,&couldlove with
Complacency the unholy, Impenitent, Rebellious finr
ner, upon fuppofition that Chrift is Righteous and Ho-
ly for him, he were not what he hath told us he is in.
his Word. To deny God to be Holy , is to deny him
to be God • And he that once believcth he hath an un-
holy God, or a God foindifferent to the Holy and un-
holy, no wonder if he be unholy himfelf. For all wi!L
affedt to be like their God • At leaft none fure will think
it neccflary to be better then God, Ho wonder there-
fore that the Heathens lived wickedly , who worihip-
ped wicked livers as their Gods.
ItisaCuttingpafTagc of AuguJlin£ 7 .Epift*iQi* Ncr
chrio, telling out of Terence of the young man that
was incited to lechery, by feeing the pi&ureof tfupitez
qxi the wall, committing adultery •, he adds , that if he
had chofen rather to imitate Cato than ?upiter , he had
never been fo tempted : Sed quo pafio idftceret cttmin
Tfmplis adorare cogerctur govern potius quxm Gatonem*.
They that feign God fo indifferent to Holynefs, which
bis people excell in, do either.make holynefs a defeft,
and none of Gods Image, or clfc they make man to be
better then God ; and Confcqucntly to be Gods : For
he that \$Beft\$ God.
I muft therefore be excufedjf I make not fuch a di-
feacs between Faith. an4 Holy nefs> ?.s fome do ( And
yes^
The Preface to the Readers.
yet a difference I make)} and yet fuppofethat I am To
far from diflionouring free Grace hereby, that I frnuld
but deny and reproach it, if I did otherwife. For its
greater Grace to give Juftification and Sandiihcation ,
then to give one alone. Auguft. Epift. 3. Voluf. faith,
Chrift came In Magiftcrium & Adjutorium: And its cal-
led Adjutoriumbcczufc fine Gratia fidei qud ab illoeft >
Nemo potejt vincere eoncuptfeentias vitiofas : Et ftqtta t*r
rum refdua non i/ictnt ventali Remifshnepurgari. Here is
that commoa old Do&rinc which fome fay is a joyning
Chrifts righteoufnefs and ouroivn : 1//^. ( Though
Chrift pardon all former fins at ouc Converfion,yetfor
the time after), hisfirftworkistofan&ific , and pardon
doth but fave us from the penalty of thereft, which
through the Imperfe&ion of San&ification is not over-
come. And doubtlefs out beft obedience is but a Recei-
ving more, and therefore a fruit or part of Grace. A //-
guft. Epift. 5. Marcel. Nibd Deus Tibet qaod fibi profit y
jed tilt cui lubet.
Idotherefore foafcribeto man, that Gods Grace
may be advanced by it, and not denyed or extenuated.
As Auvuft:. Epi$. 46. Valentino. Si mn eft Dei Gratia^tto-
modo Jalvat mundum? Etfi non efl liber urn Arbitrium^ quo-
modo luiicat Mttndam g The old chara&cr ofaChri-
ftian was not only from his belief or Impuced Righte-
oufnefs. Ten a//. Apol. c. 40. No's vero Iejun'ris aridi, &
omm conttnentiaexprefsi^ab omni vitafruge di Lit i ^i n face
& cinere voluntates^wvidia Caelum tundimus, Deuxn tan-
gimas , & cum mifcrecordiam extorferimas^ (jry.. Augu-
jlines \\ : hi)\c ttz£ld.tc de fide & op cribus iswoith the read-
ing to this buflnefs, cap. 21. p. 34* Hoc itaque proJefl in
Deum reef a fde credere, Deumcolere, Deum noffc y ut & be-
ne vivcndi ab illo ft nobis auxilinm^ £r [ipeccavertmus, ab
Hlo uviulgcntiam ttureamur ^ non in fattis qux odit [tcuri
lh Preface to tht Riders.
■pfrfeverantes^fedaheis reccdzntcs y &c* Et cap, 23. Infc-
peralnlis eft bona vita a fide qu& per dilettionem. operatnrnm*
mo vero ca ipfa eft bona vita. Had I (aid fo, it would have
been ofFenfive.
Theoccafioii of this writing (as I have (hewed in
the beginning of it; was aftrange Volumn of Mr. Cran-
dons, feconded by Mr. Kendal, ufhered in by Mr. Eye,
and modeftly commended to the Publike view by Mr.
Caryl : This writer did by an Epiftle to the Minifters of
England invite them to fuch dealing , as he had given
them an Example of. Seeing he hath led me that way ,
I am willing that They (hould have the Hearing and true
knowledge of thecaufe. Though I then hated keen
Cenfures and Divifions in the Societies that I afFe&ed,
yet I muft confefs the time was when 1 had too Narrow
thoughts of the Church of Chrift, and little minded the
Peace of any but of that Partie in it which I moft ho-
noured \ and thus was involved in the guilt of Faftion
for want of fuch Catholike Confiderations and Affe-
dions as befeema Member of the Catholike Church.
Then was I loved and efteemed by my Brethren, and
met with none of their Cenfures or Calumnies 5 For
though 1 did not wholly put mine eyes and ears into
their keeping , having ftill an unfatisfied thirft after
Truth, yet they were the Perlbns whom I trufted and
fubferibed to. But fince I havefeen and difclofed the
Evil of a Private Spirit, and of dividing principles , and
extreains in Do3rir>eand Pra&ife, I find the Indigna-
tion of that Spirit which loppofe. Chriftcame not to
bring me peace, when he (hewed me his Truth. Since I
grew into fo high an efteem of Unity, fome would con-
ftrain me to be a man of Contention : and fince I fo va-
lued Peace as to be even fond on it , it feems to draw
back.
Me
The Preface to the Readers.
Me thinks I could better bear almoft any other cen~
fure oroppofition,thentobetakenfor a Divider ordr
fturber of that Peace which I fo earneftly affect. But as
Seneca makes it the greateft tryal of a Good man 3 when
he can Boni virifamam perdere^ for the love of good^fc
fo I look on it as my Tryal, whether I can lofe the H
of being Peaceable, for a love to Peace. Upon enqfflry
into the caufe of this offence , me thinks I have found
fome in my felf, and fome in my Brethren. In my felf I
find i. That my knowledge being very defe&ive, the
imperfedions of it will appear in all that I do. But I
thought that this would not have offended them that
were not offended with me when 1 knew iefs : ( excufe
me that I fay, 1 know more then I did : men that fee,are
apt to be confident of it, when they cannot well demon-
ft rate it to another.) 2. I find that there are fome in
telous paflages in my Afherifws, not fitted tp read-
ing that come to fuck poyfon, and to feek for a Word to
be matter of Accufation , and food for their cenfunng
Opinionative zeal. 1 fuppofed this would have beta par-
doned alfo^ when the occafion was known , and when I
compared my carelefs ftyle with a multitude of approved
Writers. Among others, I thought ! difcerned chefe
Reafons of the offence. 1. There many contt
Parties in the Church, that it is impoffible to pleafe all :
He therefore that will pleafe, muftch- % Party, .
refoive to difpleafe all lave them , and not extend his
ambition too far. 2. He that will pleafe, rnuft h
Adverfary. But if there be but one mai h
malice*enoughto Accufe , the.
receive his falfe reports. 3. My J;i
on to thole Do&rines which exafperute 11
perfons, but Parties, efpecially the An tin
baptifts and Separatifts : And there.
The Preface to the Readers.
are half of their mind, that keep upfome good reputati-
on with the Orthodox •, and fo {landing in Judgement
and Intereft between both \ are the readyer to receive,
and the more capable to hand up the Jealoufies of the
s*£. 4. Local diftance doth much difadvantage me : it
V» pig only thofethat know me not, or live not within
the reach of my con verfe that feem offended ? and fo I
have not opportunity to give them that facisfa&ion, and
mollifie their minds, as I doubt not but I fhould do, if I
lived among them. 5 . It is an unhappy Age to fpeak any
thing in, that feemeth new, or not common, though but
in Method ; there being fo many Herefies and wicked
Do&rines of late fprung up among us, and all under pre-
tence of a progrefs in knowledge , and of further light,
that I cannot blame any wife and godly man to be wary
and cautelous what he doth receive. 6. Satan is an ene-
my to all Truth, but efpecially to Uniting and Reforming
Purifying Truths. 7. Though I offend, I muft fay that
which cannot be hid. Divines are too few that are im-
partially and diligently ftudious for Truth, and take not
things upon prejudice and truft from a Party .- Andyec
fewer that have flrong Judgements > and are able to
difcern it, though they do ftudy it : When they have
followed on an enquiry a little way, and find that truth
doth like the'branches of a Tree , or the veins in mans
body, go fmaller and diftin&,then are they unable to fol-
low it any further,and to fee the truth in 10 fine a thred. I
arrogate not this to my felf, the want whereof I difcern
in others : but yet I wonder oft at the confid^pce of
fuch men : and can well fay as Augufl.Epift.i9.Hieronymo.
Adverfuseos quifibividenturfcire quodnefciunt, hoc tut io-
res fumus, quod hanc ignorantiam no fir am non Ignoramus :
Which is the fcope of much of rrty Apel. againft Mr. K.
3. I find my felf much injured by the exceffive estima-
tion
The Preface to the Readers*
tionand pr&iles ofthofe that approve of my Labours ? t
mean the lefs difcreet among them : for that enrageth
fome others, and whets them on to a contention. 1 do
therefore befpeakallfuch friends in the words of Augn-
fline, Zpift.y.Marcefl* Vos autem qui me multum dt it git is, (i
talem me ajjeritis adverfus eos quorum malitia,vel Im}crit'u,
<vel Intelligentia reprehendor, ut me nufquam (criptortim me-
orum errafje dicati<i : fri'.ftra laboratis •, non bonam caufam fnf-
ceptflis : facile in ea, meipfo judice ,fuperamini ^ Qjtoniam
nan Wiit placet cum a charifimis meis talk ejje exiftimor,
qualis non fum. ProfecJo emm non me, fed pre me alium,fnb
meo nomine diligunt \ ft non quod fum, fed quod non fum, di -
ligunt.
Yea^the very number of AfTenters 1 find is an offence :
but that I cannot help. Good men when the/ think any
Truth to be an Errour, will be forry that it is entertain-
ed. Doftor Owen thus Prefaceth to Mr. Byes Book :
For theprefent ifballonly fay, That there being too great evi-
dence of a very welcome enUrtatnmtnt^and Acceptance gi .
hyMany to an almo ft pure Sochi an ^ttflification and E x por-
tion of the Covenant of grace , even amongst them
whofe hearts God feems to have jhmed, in fome meafure 3
give the light vf the knowledge of his Glory in thefac.
fusChrift. He that fhould think any Dovflrine to fc
gakift God, I wonder not if he think hinifelf boun.
oppofeit. But to be^/tfs^anErrour, is to be a Truth:
There is but a thred between Truth and Errou
that which is not Neer to that Urrour^. Truth.but is
liker to be another Errou r in the other extream :
Truth is one ftrait line, but Errour is manifold
All that twarveth from that Jine, in what i;
greefoever. I purpofed tohave laid nothing to this Re-
verend Brother Doctor Owen ; but when I came to an-
fwet the Arguments for Juftification, or Abfolution, or
( e ) Remiffion
The Preface to the menders.
Remiffion before Faith, I found my felf engaged to da
it/becaufelknewof none that had faid fo much as he
there doth- and becaufe (fincethepubliihingof my A-
pology; two or three reverend Brethren told me that, as
to that part, it was thought neceffary.
There is lately come forth a fecond Part of a Treatife
of Juftification , by a Reverend Brother - wherein fome
things which I have delivered are oppofed-,efpecially that,
fincerc obedience is a condition, & caufa fine qua non of
our Juftification as continued (or non-amittenai \uftifica-
tionem^ and of final fentential Juftification, if he fpeak
to mej He being one of the two to whom I firft direft-
ed my Aphorifms •, I there promifed ^ that if he diflent-
ed I would fearch again, and be the more fufpitious of my
thoughts : which I have accordingly done. And whe-
ther it be my unhappy darknefs, or my certain know-
ledge of his mrftake, or what ever the caufe be, I am left
but the more confident of the Truth of what he oppofeth.
Certain I am, that I am willing to know the Truth y
though it were to tht Retra&ation of all that I havt
wrote/The ftrength of his Arguments lies upon a fuppo-
fition> that Conditions hdve a Mor al efficiency ^ which he
ispleaftdto prove by his bare affirmation • yea after I
had denied it, both to himfelf in private writings,and in
my Books publickly^ and affirmed that its againft the
common fence of Lawyers , and that a Condition qtt*
Condition hath no efficiency, though fome Conditions
<gw Meritorious may •, yq was he not pleafed to take any
notice of this, asif his affirmation excluded all need of a
further proof. And pag^i io^ he doth thus ftate the que-
jftion, Upon what account thcfe are required in jnflified per-
fons f Whether in fome caufalitj or concurrence as faith is ?
qnly not with fuch a degree of excellency \J Whether good
works, be required as mU as faith* fo that m may fay y jufti-
fying
The Prefaced the Readers.
fying Repentancejuftifying Larv^s well as jufiifying Faith ?
This is fofitively and vehemently affirmed by fome. And he
plainly {hews chat it is my felf that he fpeaks of. I do tru-
ly continue that high eftimation of this Reverend Bro-
ther which I firft did fincerely exprefs. But all men arc
imperfeft : I much defire more candor and truth in thefe
paflages. I vehemently difclaimed, i. All caufality of
worksor Faith to Justification, tohimfelf in private wri-
tings. 2. As alfo I lhewed him th.u if I were guilty of
bringing them too neer to an equality, it was by taking
down Faith more then he , but not by raifing works
higher then others. 3 .1 gave him realons why it was not
fit to fay, $*ftifjing Repentance^ Love,&c> 4. It was fo far
from my thoughts to talk or think of faflifying Larv } (if
he mean not the Gofpel promife, as its like he doth not :
for elfe fure he would not account it ftrange) that I pur-
pofely wrote againft it, and as plainly as I could fpeak.
And yetmuft I be faid, or intimated vehemently and fo-
fitively to affirm fuch things f Why then, what good will
difputingdo? Or what Remedy but to appeal to a Jufter
Judge ! That Credere, to Believe or lay hold on Chriftjhougk
they he Grammatical Actions^ yet they are naturally pafsions,
as Intelligcre,videre,ejrc* which ^£,22 5. he makes to be
thefulleftreprefentationof that Truth. This, I fay, is
the point which I gave him in writing my reafons againft,
but he bere takes no notice of them. Whether my fore-
mentioned promifein my Epiftle to Aphor. oblige me to
a Reply towhatisfaid againft me in this Book, I (hall
confider,as God affordeth me opportunity, and (hall
hearken to what others advife me to therein. But if I re-
turn no Reply, I yet conceive my felf fully excufable.
1. In that the Author in his Epiftle, feemeth to avert it,
profeffing his thoughts agaiuft Replying to a whole
Book. If I write then, he will take what fcraps he pleafe
( e 2 ; int*
The Preface to the Readers.
intoconfideration : and if I Reply to all his.) itfeems, I
ftalldo what he jadgeth unmeet, i. It fo falls out that
I have anfwered him already in this Confeffion, befoVe I
faw his Book: fo that I think there needs no more. Whe-
ther it be new Do&rine to affert fuch conditions as I do,
and whether his Dodtrine, ^£.346. be true or tolerable,
that a> in Chriftsfuffering rve were looked upon by God asfuf-
fering in him • fo by thrifts obeying of the Law, rve were he-
held as fulfilling the Law in him,&c. I leave it to the Rea-
der to judge, when he hath read what I have here faid to
the contrary.
But I muft defire my Reverend Brother not to be of-
fended that I prove this do&rine the very foundation of
Antinomianifnu For when I did that,I little thought that
he would own it : and if I had, 1 durft not have been fi-
lent. 3. If I may efcape the cenfure of charging my Re-
verend Brother with contradictions, or labour m vain, I
would defire the Reader to confider , whether after all
hisgamfaying,hedonot openly aver the fame doftrine
which I maintain r pag.118. he gives us thefe words.as
remarkable in a different Chasafter. For though holy works
do not juftifiey yet by them a man is continued in ajlate and
condition of j unification •' fo that did not the Covenant of
Grace interpofe,grofs and wicked wayes would cut off our ]u~
(lift 'cation, and put us in a fate of condemnation.
. And Pag.429. For although Chriji did fulfil the Law for
fuch who are his, jet this is not imputed and accounted imme-
diaily to every one, hut its applyedinthat way and order which
God hath appointed : and that order is to communicate the be-
nefit of his attive obedience, to none but fuch who jhall by
faith receive him,and obedientially walk in his commands. Be-
lieve thefe things. Reader, and I will not differ with thee
about the name of a Condition. Call it what you will for
me. 4. My Lift R(&fon is, becaufe thofe Reverend Bre-
thren
ThtFreface to the Readers,
thren that I have fpoke withiince they read it, do tell me,
that they judge the contradiction to me to be fo fuperfi-
cial and without proof, that I need not be folicitons to
hinder its fuccefs : Though for my part,I bear fome kinde
of reverence even to his miftakes, through my love and
reverence tohimfelf.
And I.fliallthe more eafily be perfwaded to forbear
more writings of this fort, not only becaufe my friends
at a diftance do fo importune me to a more profitable
kinde of imployment, but alfo becaufe it pleafeth God
of late to call out more enough to fuch undertakings.
There is newly come outagainft Antinomianifm, as Mr.
Botch hisExercitationof R'emiffion of fin, foMr \Wxrrcn
againft Mr. Eyre^ and Mr. Gr*//.againft him alfo, for the
conditionally of the Covenant of Grace: and both ju-
dicious, and well worthy the reading : which I willingly
fay, though the former differ from me about the notion
of Faiths inftrumentaiity , and before the later Mafter
ConftAnt fejjop hath published a large Epiftle to vindicate
Dr. Tmfi from that opinion about Jufttficatio'n which I
fuppofed him to be guilty of. Ana truly I was much ta-
ken with that Preface when I re:.d it, and (aid. Its pitv it
ftiould be upon miftake : and if it be, me thinks
cafe) I am ready to love his miftake, for the charity in it,
and the defirablenefeofthe thing afferted, more then
Uiy own ungrateful interpretation, though it fliould be
true. And I heartily thank that Reverend Brother
his candid and ingenuous labor; em, if he hit in-
deed the Doctors fenfe, heh:thnotonly befriended me,
forthere&ifyingof my miftakes, but alfo befri
the Church, in taking from the Autin
tage which they feeikd to have by the re-
Learned a man as Dr Ttvifs. For my ow:
more to his writings, for mv information in
the Preface to the Readers*
where many are now offended with me for my judgment,
then to any writer in the world, except the Scriptures. I a
particular, it was he that did not only fatisfie me in the
point of Univerfal Redemption , but by clearer diftin-
guifhing between Gods Preceptive and Decretive will,
then I had found others do, did help me to difcern bet-
ter then before I had done , between the PhyficaLand
Ethical confiderationsin Theologie, and did let in that
light at fo narrow a crevife, which.hath not been a little
ferviceable to me fince then. And indeed it was Do&or
ffwifs that firft drew me out of the road that I was in, if I
have in any particulars forfaken it. And the next advan-
tage I had,was by reading Saltmarfts Flowings of Grace:
which I faw fo exceedingly taking both in the Country
and the Army (where I then was) that I fell on the feri-
ous perufal and confiderationof it .• and its palpable er-
rors were a mod ufefull difcovery to me of fome contrary
Truths, while I was endeavoring to confute him-, fo that
when I confidered of the jufteft anfwertohis conceits
about Chrifts Believing>Repenting and Obeying for us 5
it plainly lead me to the difcerning of that neceffity of
the twofold Righteoufnefs , which fome inconfideratly
quarrel at. And a long vacancy in deep weaknefs of bo-
dy,prefently fucceeding the beginning of thefe thoughts,
did much more enforce them then before.
This much more I muft fay concerning this prefent
Confeffion. 1. The large citations of other mens words
muft needs feem tedious to many Readers, but I am ne*
ceffitatedtoit, as the only anfwertothe Argument of
Angularity which I am charged with, and which feemeth
themoft effe&ualthat they plead. And I hope the mat-
ter of thofe citations will prove worth the reading.
2. If any Brother underftand not any word in my
JfhorJfms which is here intf rpreted, or miftake my fenfe
about
The Freface to the Reader*.
about the Matetr of that Book, which is here more fatly
opened, I muft expert that they interpret That by This.
And if any one have fo little to do, as to write againft
that Boo k{ which is not unlikely)if he take the fenfe con-
trary to what I have here, and ^Hewhere fince then pub-
liilied, I fhall but negleft him as a contentious vain
wrangler, if not a Calumniator.
If any will needs take any thing in this Book to be ra-
ther a Retractation, then an Explication of what I have
before faid, though I (hould bell: know my own meaning,
yet do fuch commend me, while they feem to blame me :
And for my part I never look to write that which iliall
have no needof correction, remembring how Auftinehz-
fooled one contrary minded- and I foy as he in another
place, Epift* 7. cftfarcc/l.pag. 13. In t dibits qu&ftionibus
-non multum labor : quia etfi defendi fententia me a liquid*
ratione non pot eft , me a eft $ non ejus Author is cujus fenfum
improbarefas non <f/?, drc. Ego proinds fateor me ex eorum
numero eye cenari, qui yroftciyido fcribnnt^ & fcribcndo pro-
fciunt. Unde ft aliquidvelincautiusvel indo^iius a mepoft-
turn eft ^ quod non folum ab aliisqui videre id poffunt merito
reprehendatur,vert$mctiama meipfo (quia & ego J alt em
poftea videre debeo y ft proficio necmirandim eft ^ nee dolen-
dum^fedpotius ignofcendum eft &gratulandum\ non quia er-
ratum eft ,fedimprobatum.Nam nimis perverfe feipfum amat y
qui &* alios vult errare^ ut error fuus late at. If any be yet
offended alter fo much endeavour to fatisfie them, it is
againft my will,and I fay to them as HieromjTom.iJe vita
Cleric, ad Nepot. Aut nihil fcribendumfuit^ne hominum J>u-
diciumfubiremuSy quod tu facer e prohibuifti : aut fcribentes
cognofcerc cunctorum adverfum nos makdicorum tela tor-
quenda : ££uos obfecro nt quiefcant 7 & definant maledicere r
non enimut Adverfariis, fedut Amicis [cripfimus : Nee in-
ntecHfumus in eos y qut peccant, fed nepeccent momrimus r
7hc Preface to the traders.
Ne% in "tltes tmtum fed hi nofmetipfos Jeve'ri Indices
f minus.
The main difcouragement that I find in writing' of
hard controversies, is, becaufe theft? are fo few of the
people (to fay nothing of theyounger , or duller of the
Mimftry) th:*t are able to make ttyal, and difcern when
a caufe is well maintained,and when not : But a man that
will confidently pour out words, how far fo ever he fc>/-
grefs from the Truth or mark, is as foon believed, as he
that giveth the founded Reafons, faith Bkrom \ (Ubi
fupr. p. i 4.) Nil tarn facile quam v item pie bead am & indo-
fffim Concionem lingua volubilitate decipere^ qiuquicquid
n$n mtclligit^ plus Miratttr.
If after all this any Brother (hall yet confidently
charge me with error, I promife him to be diligent in my
endeavours to know the Truth : and me thinks I may
expe&,that whoever fo chargeth me , fhould in all rea-
fon have thefe Qualifications following.
1. That he be a man of ar ftronger Judgement, and
more Difcerning Head • and not one of thofe that
Nazian%j defcribes Orat. 1. ( and after, p. 453.) that
think themfelves wife enough to be Teachers or Con-
tradid: others, when they have got two or three words
of Scripture: Nor fuch as have not wit for an ordinary
bufinefs , and yet think that they can matter the deepeft
Controvert! es. He that thinks to do this, without a
piercing wit, ("as well as Graced ordinarily,thinks to fee
without eyes.
%. I expect that he be one that hath longer and more
diligently and ferioufly exercifed himfelf in thefe flu-
dyes, then I have done.
3. That he'be one more free from prejudice and par-
tiality then lam : who, Imuftneeds fay, have b \
deeply convinced of the evil of .detaining any Truth in
unrigh-.
The Preface to the Readers.
unrighteoufnefs , upon any intereftof a Party that is
againft it.
4. That he have more of the illumination of GoJs
Spirit, which isthe chief.
5. That he have a more fanctihed heart, that he may
nof be led away with wrong ends,or blinded by his vices.
Ufually all thefe are conjunctly necefTary r but at le ft
there muft be fo much of the chief , as may fupply the
want of the reft. And as in all thefe I unteignedly la-
ment my defectivenefs,and doubt not but there are mul-
titudes of Labourers in Gods Vineyard , with whom in
thefe refpects,I am unworthy to be named 5 fo it is thefe
whofe judgements I fhall value -, but for empty^ confi-
dent,felf-conceited ones, that know not what they talk
againft, I (hall regard them as they deferve. I did not
eafily or raflily fix upon that which they millike $ I was
once of their mind in fome of thofe points -, and I
doubt not but they are verily perfwaded that they are
right: or elfe they would not be fo zealous in the bud-
nefs. But as confident men as they,and perhaps as able,
have feen Truth in fome of thefe things, which they
formerly reproached as errors : of whom I may lay, as
Anftifioi Paul (in their meafure ) JEpift. 203. Pr oft rat us
ejl tit exccecaretur y & excoecatus efl ut mutaretur, muiatus ui
mitteretur y mj[us tit qualia fecerat m err ore , tali a pro vctu
t ate pater etur. viz,, to be reproached as erroneous,: s they
did by others. And for friends fo to ufe the Truth and
their Brethren is no news : Hi:rome y Nazianz. cbryfoft.
and who not of the worthyeft Fathers were fo ufed in
their times ? Saith, NazUrtf^ Or at. 26.^.443. Atqueiffk
exiguus & pauper fum Pajlor, Pajlor'tbufque aliis ut puree
dicatn y nondumgratus at que accept us : quod reel ore J- u di-
do acratione t an animi malevolentia , & contentions flu-
di^fiat^nefcio : Enitar tamen quantum potcro , dahoque
{{) op cram
The Preface to the Readers.
iferam^ negratiam diviniins accept am fremam u eccnl-
tentj — ■ verum & veritatis doctrina <vcs erudiam
ac per fpritum Concordes reddam. Bt Or at. ^.f.^i^.Laf-
Jus fum^diun & cum feyynone at que invidia,& cum hoftibus,
& cum ncftris^ pugpo. Jlli pet or a, feriunt, & minus afje-
auifntur quod Cufiunt. [Nam qui aft as immicitias gerit,
facile caver i fotefl:) hi ant em terga obfervant^ & magis
mole fit funt.
I am fenfible of the trouble that I have put the
Reader to buy this tedious Preface : But I remember
that AuftinEfifl. %^.Bonifac. faith of his friend Nebri-
dius,t\\2t he exceedingly hated a fhort Anfwer to a Great
Queftion, and took it very ill of any that expefted the
like from him, and where he might be free, would mani-
feft his indignation.
Let the Reader take notice that this Book was writ-
ten before the laft part of my Apology, yea^moft of it,
before I heard of Mr. Crandom death, which was about
a fortnight after I faw his Book : And therefore I make
more mention of him then elfe I would have done. It
hath (I know not on what impediments) ftuck much
longer in the Prefs then I expe&ed.
The Printed (heets were perufed by fome Learned,
Reverend men,whofe Judgements I moft highly valued*
And I refolved and promifed them, for the fake of Peace
and Truth, to coned and reprint every fheet, where
any material paflage fliould be found, which they judged
Erroneous : But upon perufal, they defire not the Alte-
ration of any, but approve of the palling of it^as I fent it
them.
One of thefe was that now-bleffed man Mr. T. Gat-
taker^ who lived not to perufe it all : but on the chief
and moft material part , he left me thofe brief Notes,
which I, have, annexed to the end : And becaufe itpleafed
the
The Preface to the Readers.
the Lord to make this his laft work on earth, and ca
Conclude his Labours in the dictating of an affe&ionate
Valediction and Benediction, which he lent to me with
thofe Notes ,1 have adjoyned theie alfo^ the Memory of
his Name, and of his great Love and Relpects, being to
me fo precious. Two other Letters of his I have ad-
joyned alio, wherein he was pleafed of his own Accord
to declare his Judgement of three other of my writings-,
which Ioppofe (as lufficienf againft the quarrelfome
exceptions of Contenders. Had I not been confident
that he d^fired not the keeping fecret of thefe his
thoughts,! fhould not have dared to make them publike;
nor would I be in the leaft injurious to the name which I
fo much honour, that thereby I might borrow Honour
to my own. The Lord pardon all our failings and fancti-
fie our imperfect labours to the good of his Church.
tfych. Baxter.
(f*>
Contents
CONTENTS.
CHAP.i.f^ Occafion of this Writing.
Chap. 2. %Atrue Confefsion of my Faith. Sed. I. A Qtttf
ral flnffjfton. Sed. *• ^ P articular flnfefsion, containing the
Fundament ah* Sed. 3. C#fj fubfcription to the tsfffemblies
lefser fltechifm. Sed. 4.- My Con/ent to the larger fltechifm of
the Qiffemblj ; fuppofing a Liberty of Expounding four Taf-
fages. Sed. 5. LMj Confent to the Afftmblies Confejftcn of
Faithy fuppofing the Liberty of expounding fix Pajfages, as is ex-
prejfed, Sed. 6. Lfrly hearty -Approbation of the Doclrine or Ar~
ikies of the Synod of DoiV with the liberty of expounding but
fix words of jmaU moment ^herein 1 am ptrffcaded I mifs not
their fenfe: with a Prof Jfion of my dtjfent again ft the forcible Im-
pofing of fuch large Ccrfejfions.
Chap. 5. A more full Account how much I afcribe to mans Qualifi-
cations^ or Works of Inherent Right toufnefs, in the bufinefs ofjts-
ftificatwn J Acceptation^ and Salvation ; and what J deny to them*
Sed. 3. The [umme in fevcn Propofitions , Vritb the Scripture-
words Vttsich enforce my Judgement* Sed. 4. My opinion of the
Verbal diferences, and 1 . About the Word Works. Sed. 6* About
the word Merit. Sed. 7. Mere ofmj thoughts about the matter
of t^Merit. Seft. 7. Of the Words, Worthy Reward , Righteous
*nd Righteoufnefs,fuftifie t J uft;fication Condition jnakjng Righte-
ous, Judging According to Work* 9 Becauje of them ,for them ,
&c
Chap.4. Additions to the former flnf.ffion, cccafined by the fight of
>. Cary Is Epiftle to Mr. Crandons Volumn : texdred to Mr.
Caryl for his fatisfsQion in the points therein hcexprejfetk him-
J elf offended.
(fj) Chap.
Contents.
Chap. 5- Additions about the Freedom of Believers from the car fe
of the Law : i. Affirmatively. 2. 7{egatively jendred to thefaid
Air. Caryl, for hx fat is fail on.
Chap. 6= Whether the f ear lefs affirmations af Mr- Eyre and Mr.
Crandon be true or falfe y that the Papifts maintain no other We-
rt: then 1 do. Sc&, 2. The Teflimony of 25. Pr ore (hams. Sed.3.
The Teftimony of 4,). Papfis [befidy 1 fix of the JApderate fottn-
der Papjjis. Sed 4. InftrkElions t >Jom£ > fr&j cuts for right ju to-
tng of the Papifis Dotirtne herein : and fome of our Divines
judgements in this bufinefs p'oducedfor avoided injurious miftakes
and extr earns.
Chap, h What it is that I m?ax by Antinomiawfm. Four tie Ar~
tides of Antinomian^ Libertine , and Farr.ilifticd Dotlrine, With
the contrary Extr earns, andtheTruthin the middle
Chap. 8. My Rea forts why J take Iuft fixation by Faith as meant in
Script are, not to be the FuftificAtion of or in Confidence : but that
in Right or Law- fenfe, Antecedent thereto. Se£. I. The feeming
dijftrence, and real Agreement of the contrary. minded. Seft. 2.
Four*ty fix Arguments from flam Texts of Scripture. Sed. 3.
Ttientte Arguments from the Nature of the things and the Ana*
iogie ff Faith.
Chap. 9. Reafons why f judge t hit the Elett are not pardoned or ju~
ft fytdfrom Eternity y nor at the time of Chrifts death , nor while
they are InfiJeh or Impenitent : Sfpecially to prove that We did
nor Merit or fat i* fie fuflicein thrift, buvCh r 'ifl did it in the per.
fion of a Mediator* Seel. 1 . Two Arguments againft .Iuftifica-
tion from Eternity, dijlintlly. HoW Mr. Owen.exto/is Chrifts
Merits. Se&. 2. How far We agree. Our difference about the
terms. Scripture never faith, We are luff if ed before wje b.elkve - 3
T^or Pardoned or Reconciled from Eternity. Hoty 'far.We'mty fay
men free Reconciled , or their fins purged f. or pardoned by Cbrifts
death, before we Were born^or believe. Se6L 3. Feurtie Argu-
ments from Texts of Scripture againft juft if cation, abfolution^
or far dot before we bcFeved^ or were born. ^d:,^. T^9eni : e argu-
ments more to the fame purpofe'i f pet tally that Chr] ft paid not- the
very fame Which the Law required .or thfij kc Aid not reprefent
ourverj per font in obeying cr fuffering fio as that in the Account
of god or the Laft y weourfelves d'dobcj o f fat.if; in Chrift.
Mr. Job. Owens Reafens examined ^ whereby he would prove
that
Contents.
that Vnbelivers have Right to Iujtification , and the other Good
th'inns purchafed by Chrift : and that they dyed With C hrifi : Vn*
believers are not abfolved from the guilt of fin, and the obligation
to Death and Hell, as Mr. Owen fuppofeth them to be* Se&. 5 .
Two or three neceffary Diftinilions and Confide rati 9ns for them
thztwoulA efcape the Antinomian delufions, Which are proved dc-
ftrxftivtof the fubftance of Chrifiian Religion.
Chap. 10. A Pill again Prejudice, Or the charge of fin gularity re-
futed- St&.i.Thefummeof that part of my Doilnne Which hath
offer.dedfome Brethren, drawn into*}. Heads. $£&, 2, Fourteen
Afsertions of Prot eft ants in Common recited, in which they afcribe
at meek to Worlds in point of luftification as 1 do , and in Which
thofe Divines maintain the fame DoBrine, which in other ( Scri-
pture) terms offendeth them. Seft 3 • ^» hundred Teftimonies of
Synods, and noted 'Proteftant Writers \ afcribing as much to Works
as /, and acquitting me from the charge of fingularitj,fome more
largely and plainly ,fome more briefly and tbfcurely* Se&. 4. Some
'Pajfages of fuch as Di(fent withfome others.
An addition to the 1 1 . Chap, part 3 . of mj Bool^ of Reft, here af-
fixed for them that h*ve not the Uft Edition of that Boo^ : It it
concerning Mr. Kendals Digreffton about the Nature of faving*
Grace*
TWo Letters of Mr. Gatakers, containing his Judgement of my
Method for Peace of Confcience. cJH) Chriftian Concord »
and Apologie. As alfo his laft fareWell, with his Animadverfions
en this book^
ERRATA.
ERRATA.
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p. 41. 1.5. for /»0f r. *te» I 1 J. for pbrafes t. prafes, p. 41.L8.for referred,
r. preferred, p. 45. 1. 1& (at define r.defire. p.46.1.7. titer par don > r. « .
p.77.l2i.for Tbo.t.Thougb, p.77-1 i6-(or ejfem r.ejfe, and U&Vrjwercafo. andl.
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fO
Chap. i.
77;e Occafion and Scope of this Writing.
T is now about five years fince I publifhed a
Book Entituled, Aphorifms offpt/iificatio»,
&c. which I let pafs iri haft, before I had
welldigefted or perfected, being not likely
to have much longer time on earth.- 1 chofe
rather fo to publiflrt it, then to fupprefs it,
that at leaft I might provoke others when I
am dead to make a further difcovery of the
truth. It was the firft that I publifhed,and I was then a ftranger to
the difpofitions of Divines, and (imply thought that none would
be offended with one that held the fame Chriftian Do&rine, for
attempting a dearer explication of it, though he differed from
them in letter things ; yea, though he failed in his attempt, as long
as he abhorred dividing from the Church : I thought I might have
ly faid to Chriftian Minifters, as Juftin Marty* did- ro Hea-
thens, Apolof. i. 1 in 7 he fe things Vre offer to yoKrc&nfidtrtti-
on : If they feem agreeable to Reafon andVerity x honor them, bnt
if thfj feem toys , ai toys contemn them , but do net hoftitcty per-
il fecmc
fecme them. But I am now a little better acquainted with the
world, and the beft part of the world then before I was. The
Reafons of my publtfhing that book ( at firft drawn forth by. the
occafion of one Queftion, about the fence of CMat. 25. J were
thefe : 1, A hope of clearer difcovery of fome common Truths,
by difpelling fome confufions, and fome cloudy novel groundlefs
diftinctions • That fo when truth was more clearly feen, it might
be more deeply received, affe&ionatly entertained, firmly retain-
ed, and fuccefsfully improved. 2. A ftrong conceit that I fhould
take out of the hands of many adverfaries ( Papifts, Pelagians and
Libertines ) fome great advantages which formerly fome have
given them againft us, and fhould clear in fome meafure, the way
of a more effectual confutation of their Errors. EfpeciallyJ con-
fers, mine eye was upon the Libertines, commonly called Antino-
mians, through the whole, being wakened to a companion of ma-
ny ignorant well meaning Chriftians, who were then following
their delufions in a full career. 3 . A hope alfo I had that many
Chriftians who had feemed to differ more then indeed they did,
in thefe points, might be brought to an Agreement by the Evi-
dence of truthjat leaft that meer verbal differences might not feem
Real and Doctrinal.
But I quickly found that fome thought too welL, and fome too
ill of what I had written. Left therefore I fhould prove a further
offence to my Brethren, and a wrong to the'thurch ; Idefired
thofe that thought it worth their labor to vouchfa'fe trie their
Animadverfions, which I have fpent much of thefe three laft
years in confldering, that I might Correct whatlbever was difco-
vered to be Erroneous, and give them an account of my Reafons
of the reft. I have not only fince fuppreffed that Book which did
offend them, but alfo laid by thofe Papers of Univerfal Redemp-
tion which I had written, left I fhould be further orTenfive, But I
find all this gives no fatisfaction. Some further courfe therefore
I am obliged to take : For if the offence had been only taken and
not given, yet Chriftian Charity binds me to do my beft tore-
move it : But when I do freely confefs that fome part of the -ok
fence was given by me v by fome indigefted and obfeure pafTages,
and fome over- fights in that book, I am much more bound to fa-
ii$fie the offended, as far as is in my power to do-
To this end I have two forts of men to. addrefs my fpeech to.
x. Thofe
i. Thofe Divines that go the way of the Libertines ( commonly
called Antinomians ) in whole or in part: For thefe I perceive
are moft deeply offended with me. 2. Some Orthodox fober
Divines, who are offended with me for fome leffer differences,
wherein I feem to them to affect Angularity, and too eafily to de-
part from the Common judgement of the Reformed Churches.
1. I doconfefs ( being once half enfnared my felf in the opi-
nions of Jttfttfication before Faith, and that 1 ] unification by Faith*
Vpos but inforo Confcientiae, &c. ; I have a ftrong apprehenfion
of the danger of thofe Doctrines, and their concomitants .- and
that upon four grounds. 1. Eitherl am exceedingly miftaken, or
elfe they do as directly and fully fubvert the main fcope of the
Doctrine of Chrift, as any Errors that I know of in England that
are maintained by any considerable number of men who have any
great appearance of Piety and Sobriety. Were EnglandweW rid
but of Libertinifm,Socinianifm and Popery, it were a happy Land : * lhave hcr ^
But the firlt party do more dangeroufly inlinuate with the weaker f rom an anient
fort of Godly people then either of the latter,by the advantage of G>>Uy man that
the name of Free-grace, and by their pretences to a lingular ex- fcwwArtWng-
tolling of Chrift, and by their declaiming againft legal Preachers, ™* a ™ r ?^
and againft the advancement of our own Works or Righteoufnefs, tbejwere pof-
and efpecially by leading men in fo eafie a way, which flefli and fejjcd with the
blood hath 10 little againft, as being too confident with mens fa* of the
Carnal Intereft. 2. The evident tendency alfo of thefe licentious ^^°^ m \
Doctrines to a licentious Life- and to the deftruction of Godlinefs, *™ n a ^J^
I confefsdoth increafe my deteftation of them. He that feeth not that be mm
in the face of them written , an opposition to Mortification and hut once amxg
Watchfulnefs, and the life of Godlinefs, feeth not with my eyes. thm ***Wa
3. The experience which we have feen of the real IlTue, and fad ^L a ^XSd
effects of this licentious Doctrine, I confefs hath further confirm- on \ im M ^ u
ed me againft it. I am none of thofe that (hut my eyes againft V mg him the
p8/t€cl fo. ..
Libertines that lived in England before thefe late years of trouble, da-p , that he
Whereof both London , and the Grundletonians in Torkrfiire, w.n not u <
* and Arthincrtons Sedation, with the whole ftory of Hacket and r i nn :
s 5 J and hi famify
wondered what was the matte? with h'imihe had no confeffion of fa, but an elevated lr air, in?\
at if he had been in (Irange rafturesimd after three days be was <u bfoe y ind can.e no more at them*
B 2 C°?? tr, %> er i
(4)
Coppinger, can give too full Teftimony. a. The fad mifcarriage*
of this Sed: in N eft -England, whererof fee Mr. Weld his Rife and
mine of AntinemUnifm in N.E. 3. Their late Adions in old Eng-
landjmct funitingwith thefpirkof Anabaptiftry, the far fmaller
evil ) they have proceeded as. far as Ranting, hath further (hewed
what fpirit they are of,to thofe that will fee the Sun at Noon-day:
Not have the Publique tranfadions or attempts of the more fubtile
among them, much honored their Principles in the eyes of the ob-
fervingand judicious through the Land. 4. And ( which I have
oft mentioned, and will do while I can fpeakj the Miracles of God
againft them in New England were fo real a Teftimony from hea-
ven, that I am refolved to take them for a Decifion of that contro-
verfie,being conjund with fo full a Teftimony of the word. Three
Seds did all lately imbody tqgether, Anabaptifts, Separatifts and
Antinomians, and fo made up one, (though fbme of the flrft fort
difclaimed the laft, and went the 7>elagian way : ) And what man
dare obfeure the witnefs that God hath given againft them,unlefs
he will be found a fighter againft God ? I prbfels, for my part, I
am fully fatisfied from plain Scripture againft them, though I had
feen no further witnefs ; But yet fhould I fhut mine eyes againft
fuch a Teftimony as God hath given in NeVv- England by thofe
Monfters, and mOld-England^ by multitudes of fouler Monfters,
even Ranters, Quakers, Seekers and Blafphemers, I (hould fure
be guilty of a hainous fin. God doth not ordinarily thus appear ;
but very rarely, and in great extremities, and againft rfiofe that,
his foul doth deeply deteft. And to wink at fuch wonders, what
is it but to defpife God in the dreadfulleft of his works? They that
can read the book of Providence, and expound it fo well as fome
pretend, and yet overlook fuch Providences asthefe, fhallbeno
Tutors of mine, in the Expofrtion of this bleffed Book.
Thefe Reafons having excited my Zeal againft this Seel: above
many others, I 'have accordingly judged it my duty to bend my
felf againft them in all my writings : Efpecially when I faw how
greedily multitudes of poor fouls did take the bait, and how ex-
ceedingly the Writings and Preachings of Sahmarjh and many of
his fellows did take with them. Upon this I perceive the men, that
in any meafure go that way, are enraged againft me : How to ap-
peafe them I know not. I would as willingly know the truth as
fome of them, if I could. Sure I am, I have as much Reafon. My
foul
(5)
foul fhould be as precious to me ; Chrift fhould be as much va-
lued : Grace fhould be as much magnified : Self fhould be as
much denyed. I am as deeply beholden to Chrift and Free-Grace
as moft poor Tinners in the world : And. fhould I vilifie or wrong
them, for an Opinion, or 1 know not what 1 Every man that is
drawn from Chrift, is drawn by fome contrary prevailing Intereft :
What intereft fhould draw me to think meanly of my Saviour, or
his Free- Grace ? For Free-Remiilion alone without any conditi-
on, or an Eternal J unification ; I do not perceive but that my ve-
ry Carnal pare would fain havi it to be true. 1 have fteih as well as
they ; and if I am able to difcern the pleadings or inclinations of
that flefh, it runs their way in contradiction to the Spirit. And the
Lord knows I have as little reafon to extol my own Righteoufnefs,
or place my confidence in Works and Merits, as other men have.
I muft truly fay,The Lord holdeth my fins much more before mine
eyes then my Good- Works : The one are Mountains to me, the
other I can fcarce tell whether I may own in propriety, without
many Cautions and Limitations. I have therefore no Carnal
interefts of my own that I canpofiibly diicover, to lead me againft
the way of thefe men, or Engage me to contend againft them.
Yet am I not able to forbear. I confefs I am an unreconcileable
Enemy to their Doctrines, and fo let them take me : 1 had as live
tell them fo, as hide it. t he more I pray God to illuminate me in
thefe things, the more ami animated againft them. The more I
fearch after the truth in my Studies, the more I diflike them. The
more 1 read their own Books,the more do I fee the Vanity of their
Conceits : But above all, when I do but open the Bible, I can
feldom meet with a leaf that is not againft them. And what further
means I fhould ufe,befides Prayer, Study, Reading their Books,
and Reading the Scripture, I do not remember. If they blame
my Witt^ cannot find any Byas againft them, from flefhly intereft
( as I faid ) but from fpiritual. Nor am I able to Believe what
men would have me,nor whatfoeverj would my felf. My will hath
not the full command of my Belief. If they blame my underftand-
ing, I will blame it too, but I cannot clear it. Only I am refolved
towaitonGodin thcufeof his means, and by the help of his
Grace, to fearch as cliligently for the Truth as I can, and to Re-
deem my time thereto as much, and fpare my flefh as little, as will
ftand with my life, and a freedom from the fin of felt murder. And
if yet I muft difTer^her's no remedy. B 3 The
(6)
The indignation of thefe exafperated men,hath found out of late
aftrangekind of vent. To be revenged on me for calling them
Antinomians, they have refolved to call me Arminian, Socinian,
Papift, and Jefuite; Yea, and as if they were in good fadnefs, to
perfwade the world that by Antinomians, I mean Anti-papifts
and that I am indeed a down- right Papift, and of the grofTer fort
too, and that I fubtilly endeavour the propagation of Popery, and
all my pretences to the contrary are but Jefuitical diflfembling :
And in particular, that there is np Papifts, that fpeak more for
Merits then I do. To this purpofe it feemed good to Mr: Eyre of
Salisbury to write in his Book againft Mr, Benjamin JVoodbridge^
on which I have fent him my Admonition : In which he com-
mendethone Mr. Crandoti that was writing againft me, whofe
writing is now come forth in the light : Such a piece as T confefs
my eyes never faw before : The lively pidure of the wifer fort of
Libertines ; Exprefiing much of that in Print, which the Ranters
do in tranfient a&ions : fo much palpable darknefs, fo many .
miftakesofmyfence, fo many errors, and fo much preemption,
is there congefted ; But above all, fo many notorious falftioods in
matter of fad, as I do profefs I never faw in one volume to my
knowledge, either of Jefuite,or any the, vileft Heretick. I would be
loath to beftow my time in numbering them, till my Arithmetick
be better ; Only He fay, that I yet have not obferved one leaf in
all that great Volume that hath not many : How many hundred
then may fuch a bulk contain ? What an unfavory, uncleanly task
would it be to Reply to fuch a man, if I had fo little wit, and fo
many words and hours as fuch a work requires ? And indeed it
could not be better in matter of truth, when the whole Volume is
animated with one falfhood, as the foul of it; That is, that I am a
Papift r This is the whole from flrft to laft : If you have this, in
the drefs of a 2? i flings- %ate Dialedyyou have all Hence is the man
carried, even where I fpeak that which he cannot reprehend, to
enter into the fecrets of my foul, and lay open my heart, for the
expounding of my lines, and to tell them over and over that I do
but fubtrlly equivocate and diffemble; I fay one thing,but I mean
or think another, lo that he hath written a Volume much in the
confutation of my mott fecret thoughts ; yea, of fuch as he feign-
eth, contrary to the full expreffion of my writings. 1 conrefs when
I read the firft leaf that I opened at, it feemed to me a fad, yet for
the
(7)
the gravity of the Fidion, a ridiculous Object ; to fee the man
come upon the Stage, and ad his part fo confidently and ferioufly,
as if he did verily think I were a. Papift indeed. That I am a Papih\
or that I muft be an Antinomian, are equally credible to me : And
if there be no middle way between thofetwo, I confefs I am I
know not where. I deny not but all Mr. Eyres -commendations of
this man may be true : But then if voluminous flanders, and grofc
feft falfhoods, confidently Printed and Publifhed, mayconfift
with Grace, and fuch eminency of Grace too in the leaders of the
flocks, I would advife thefe Brethren hereafter to confider whe-
ther they fhould not be very companionate toothers, and how
they do Judge of the qualification of their Church-members, To
caft out or cenfure a member for fwearing or lying once or twice,
when the Paftor may flander and rail voluminoufly,is fcarce equal
dealing. Truly when I read this mans Book, it forced me to fay,
Oh what a depraved nature hath man 1 what a dark underftand-
ing 1 what a deceitful heart 1 what a fad cafe are our poor people
in, when their guides are in fuch darknefs and contention ! what
a patient God have we ! and what reafon therefore to be patient
with one another?
]f any exped that I ftould particularly Reply to that Book, I
muft fay of that and of divers others that have been lately publifh-
ed againft me ( Fi/ber, Kejcr, Hagger : ) my time is like to be but
fhort on earth : I live in pain and languifhing, and expectations
of my change, and therefore I dare not waft fo fhort, fo precious
time on fuch an imployment ; Nor dare I give fuch an account ^ wdsrfi f\ t ,-
of thofe hours to God, which he hath given me for better and #n before i fan
more ufeful works, i f any object, that the ignorance oFcommon Mr. Caiyls
people is fuch, that confidence, and railing, and flanders will take EP»/fe ^ huh
with them, as if they were valid Arguments, and therefore have g ^ e ^/j 4 '^
need of as diligent confutation ; 1 anfwer, it is not in my power \o\nucbto J$.
to cure the ignorance of fuch people, nor the flanderous tongues Crandon,^ l
or pens of fuch Writers; And if I muft Write as long as flanderers have fi/uc
will make me work, or ignorant men need it,then I fhali have work & 0Mt
enough to do, and my labours be at the command of every mans
Vices. If any objed, that I owe it to my own Reputation, 1 Anf-
I Write not for my felf, nor for fo low an end ; But for the good
of others. And whereas fome fay, that I am bound to vindicate
my Reputation,: that I may not hinder other mens profiting by
my
■(g)
my labors. I Anpfr* i. If God take away my Reputation,he will
no more exped I {hould ferve him by it, then he will exped £
{hould ferve him by health or wealth when he hath taken them
away : Nor doth he exped that i (hould be fo folicitous for its
recovery as to negled any greater work the while. 2. God hath
permitted the Columniator to play his part fd grofly, and to af-
iertthofe things voluminoufly and confidently which contradid
themfelves, and which all that know me Jtnow to be falfe, that I
think fuch a tongue is not much capable or diminishing a mans Re-
putation, nor is it any way needful to Vindicate it from fuch.
Yet though 1 will not give a particular anfwer to any fuch Wri-
tings as thele are, J (hall againtt the whole fubftance and fcope of
the undertaking anon prove againtt Mr. Crandon, and Mr.
Eyre, that the Papifts give more to works then ' do, and I fhall
give them the Confeffion of my faith, that they may truly know
how much 1 give to them.
2. But fir it ! muft take notice of the other fort, who have been
offended in the refpeds forementioned at my Dodrine,and whom
1 am more obliged to fatisfie • and becaufe the things they "blame
me for, are 1. Some miftakesin Dodrine. 2. Affedation of An-
gularity. 3 . Or at leaft too eafie dilTenting from the judgement
of the Orthodox ; For the firft, I am left uncapable of fatisfying
them : For change my judgement I cannot, till evidence of truth
do it : And if I (hould, it would not ferve turn : For then I (hould
offend all on the other fide, who are for that Dodrine which I de-
liver : So that man-pleafing is a frivolous ; yea, an impoffible
work. And to give them the Reafons of my judgement, will but
offend them more ; for I find men are impatient ofcontradidion,
and of uttering that which is againft their opinions But to go asfar
as f am able to fatisfie both thefe offended parties,both the Hetro-
do'x flanderers 3 and the Orthodox fober Godly Divines( I meanfo
many of them as are offended, for very many I know are not ) I
fhall now in order perform thefe feveral things following. 1. I
will make a true confeffion of my faith, by whrch you may Judge
of Mr. Eyres , and Mr. Crandom charge of Popery, Socinianifm,
Arminianifm, &c. 1+ To the General Confeffion I will add a
more particular account, how much I give to mans Works, and
frow much i deny to them. 3. Becaufe Mr.£^,and Mr/Va*-
rUn affirm fo boldly, that hy.Antinomians, I" mean Antipapifts,
(tha
(9)
( that they might get the honorable Title of the Proteftant Re-
formed Religion put upon their Opinions,) I (hall tell you what it
is that I mean by Antinomianifm. 4. Becaufe they contend fa
much for juftifkation before faith, and that J unification by faith
is but in foro Con fcienti<e y or terminated in Confcien.e , I (hall
give my Reafons againft both thofe Affertions. 5. I (hall fhew
how modeftiy Mr,£;^, and Mr* Crandon do aver that the Papifts
(yea none of the Papifts)give no more to Works or Merits then I.
6* I (hall prove that I am not fo fmgular r as is fuppofed, and
that I da give no more to Works, then the Reformed Churches
and Di vines ordinarily do ; by a large recitaL of their own words,
And in the performances of thefe fix things lyes all the fatisfa&ioa
that I yet underftand my fclf able to give to thofe that are offend-
ed : Suppofing what I have laid in the Preface.
Chap. II.
A true Confefston of my Faith.
SECT. L
BEeaufe Mr. Crandon is pleafed through his Book to affirm with $• *•
fuch confidence that I do fubtilly equivocate and diffemble
my judgement, hiding the worft, and meaning one thing when I
fpeak another, and fo leaves me uncapable by any Profefiion.Pro-
teftationsor Oaths, of fatisfying any who are of his mind; and as
audacioufly arrogate the Prerogative of God, in knowing and
judging the heart of man, even againft his own Profeffions; I
(hall therefore premtfe only this general profeffion to them who
will believe it, and they that will not may choofe. iVtillnever
rporjhip and ferve that God that I do not believe to be able andyvilling
t& bear me cut in hu ferviee ; and fave me harmlefs, and fee that I
be no lofer by mj firvning htm an& hU wilt. The Qui >khom I fervt 2
vmfure U both able and billing. I mil never ferve a God that J have
C €4^k
eaufe to btajbamei of To be ajhamedof Um^isfo far to deny him to
be God* tfl or will 1 ever be of that Religion^ hich gives men leave
to lye % and to deny it % LMy Religion doth not : To deny it therefore^
» fo far to dif claim and renounce it : Therefore fo far as I deny *>,
fo far lam not of that Religion. I believe that no manjhall befaved
by the Chriflian Religion that will not lay down hid life rather then
deny it : Muchlefsloe that Will not let go the favor and efleem of
men -% andejpecially he that prefers hid credit with fnch a man a* Mr*
Crgnion^fore hi* Religion, hath fare very low thoughts of that Re-
ligion^ and mean txpeltations from it, and may well lool^ that his
Reward fhouldhe anftoerable. So much for Preface.
z.T Do Believe the Holy Canonical Scriptures, and all
-■■ things therein contained to be infallibly true, as
being the Word of Cod. And I do Believe it to be a
fufficientand perfect Rule or Law, needing no Additi-
ons of Tradition, or Humane Teftimonyto fupplyits
defedls, -though it fuppofe fome Tradition and Humane
Teftimonyasneceffary to its Promulgation and Expli-
cation.
T fuppofe this fingle Confeffion freeth me from the charge of In-
fidelity, and of Popery : For an Infidel believes not the Scrip-
ture, and a Papift believes it to be but part of Gods Word, and
Tradition the other part • and upon that ground they let in all
their inventions and Will-worfbip. And feeing the main point
wherein we differ from the Papifts,is in maintaining the Efficiency
of the Scripture, 1 fuppofe 1 need not add any Creed or other
ConfeflSon as necefTary to be fubferibed, as if this word alone
were an inefficient Teft, to try by who is Orthodox, and of the
right Religion. So that I think I have in this made a fuiicient
ConfefHon, did not mens mifapprehenfions require more*
Object. The P 'a pifts believe the Scrtpture.
tsfnfw. B leffed be G od for it ; Bm they believe not its fuifid-
ency,but take it, as I faid, to be but part of Gods Word.
Object The Secinians and Arwmians believe the fa fficiency of
Stripmre, A»p%»
Anfw, So long there is the more hope of their reduction. But
they believe not tome plain particular DoArines of Scripture :The
Socinians believe not the Godhead of Chrift, or the Holy Ghaft,
though the firft be oft interm.% and the latter at leaftinfence^
frxpreffed in the Scripture : Nor do they believe C h rifts fatisfadi-
on : Therefore they do not believe the Dodrine of the Scriptures,
though they believe in general that the Scripture is true, if any
will prove that I deny any Dodrine of that word which in general
I believe, I will revoke it when I fee it fo proved : In the mean
time I proteft, that it is my refolution to fearch as impartially after
the true meaning of the word as I can,and that I would fain know
the mind of God therein, though it coft me the utmoft pains, and
the lofs of mens eftimation and favour, and though my greateft
Temptation to partiality in my ftudiesdoth lye in my loathnefs to
difTent from Godly Divines, whom I moft highly value and ho-
nour,and whofe love I more efteem then any other mens ; Yet,by
the Grace of God, Irefolve as faithfully as I can, to refill even
this Temptation alfo, and to lay open my foul to the teachings of
Chrift by his Word and Spirit.
But becaufe it is expeded that there be a more particular profef-
(ion of the feveral Dodrines contained in this Word ; and be-
caufe I confefs fuch a Profefiion very fit and neceflary in other re-
fpeds, ( it being not every word in Scripture that is of flat necef-
fity to Salvation, it is very fit that thofe which be fo, fhould di-
ftinftly and explicitely be believed ) I (hall defcend to fuch par-
ticulars. And becaufe the fumm of my Belief for Aflent and Con-
fent, is exprefled in our late Wore eft er-Jhire Profefiion of farth, I
(hall here recite it ( becaufe it is but fhort ) with the change of
one word for abbreviation : Suppofing the Apoftles Creed.
SECT. II.
2. T Believe that there is one only God 5 The Father, S. i.
1 Infinite in Being, Wifdom, Goodnefs andPow- *&**
er : the Maker, Preferver and Difpofer of all things, and
the moft Juft and Merciful Lord of all,
I Believe that mankind being fallen by fin from God
C 2 and
(12)
&ndliappmefs, under the wrath of God, the curfeofhfs
3Law, and the power of the Deyil, God fo loved the
world, that he gavehis only Son to be their Redeemer,
who being God,and one with the Pather 3 did take to htm
^our nature, and became man, fceing conceived of the
•Holy Ghoft in the Virgin Mary> and born of her, arid
earned Jefus Chrift •, and having lived on earth without
ffin,and wrought many Miracles for a witnefe of his truth,
he gave up himfelf a Sacrifice for our fins, and a Ranfom
for us, in fuffering death on the Crofe: and being Buri-
ed, he Rofe again the third day, and afterward afeended
into heaven, where he is Lord of all in Glory with the
Father .* And havingOrdained that allthat truly Repent
and Believe in him, and love him above all things, and
fincerely obey him, andthatto the death, fliall be faved,
andthey that will not fhall be damned, and commanded
his Minifters to Preach the Gofpel to the world-, he will
xome again and raife the bodies of all men from death,
and Will Judge all men according to what they have
done in the body •, and the Righteous {hall go into life
"£ternal, j and the reft into everlafting punifhment.
3 believethat God the Holy Ghoft, the Spirit of 'the
*swi % ^titb he ^ a ther and the Son, was fent from the Father * by the
}yZ»iU. Son, tolnfpireand Quidethe Prophets and Apdftles,
that they might fully reveal the Do&rine of Chrift : and
by multitudes of evident Miracles and wonderful gifts,
•tobe the great witnefs of Chrift and ofuhe truth of his
holy word, and alfo to dwell and work in all that are
* drawn to believe, 'that being firft joynedto Chrift their
;Head, and intoone Church 5 which is his-6ody,and fopar-
donecland made $hefoiis*of 'God, they may be a pecu-
liar ^people fondiifiedao Chrift, and .may mortifie .the
ifleih, and-overcomexhe world and ztheiDevil, .and being
zealous of good works, 'may ferve^&d^Holinefe and
"SLiglue-
Righteoufnefs, and may live in the fpecial Lave and
Communion of the Saints, and in hope of Chrifts com-
ing, and of Everlafting Life.
I do heartily take this one God, for my only God and v ^ c { j^ n *f-
my chief .good •, and this Jefus Chriit for my only Lord,
Redeemer and Saviour •, and this Holy Ghoft for my
Sandiifier-, and theDoftrineby him revealed, and wit-
nefled by his Miracles, and row contained in the holy
Scriptures, I do take for the Law of God, and the Rule
of my faith and life. And Repenting unfeignedly of my
fins,! do refolve through the Grace of God fincerely to
obey him, both in holinefs to God,and Righteoufnefs to
men, and in fpecial love to the Saints,and Communion
with them, again A: all the temptations of the Devil, the-
World, and my own Flefh, and this to the Death.
I do alfo take the ten Commandments for a general
Handing Rule of obedience i And the Lords Prayer for a
perfect rule for prayer,moft admirable for Comprehenfi-
en of ma:ter,andexaftnefs of Method. And 1 believe that
Chrift hath instituted Baptifm for our enteraneeintohis
•Church,and the Lords Supper for our Confirmation- and
hath appointed minifters to be theteachers of hisChurch,
and to guide it in Concord, according to his Word*.
T His is my Religion : This I profefs, fubferibe and ftand to.
If -anyjnan ask what Religion I am-of, hither I refer him. If
•this be-not-enough for him;buc he muft needs haveyeta larger pro-
ieiIion,orelfebe will not account meOrthodox, lethim take his.
*ourfe, and judge ofmeashe pleafe. He chat profefleth this.and
lives accordingly, ifliall by me be taken for a good Cbritfian, by
svhatnameor titk foever meacall him. liay as Hilary y <}mdnon
per dtfficiUs yttaft tones ad vitam beat am kqs ducat c betu* If the
Chucch'of Rome -will.profefc but this much, and notfubYert it when
ihey^havedonc byvcvidcnncontradidion, I wULackQOwledgethjaa*
C 3 a*
(14)
as Brethren ofthe fame Religion with me; and if they will unite
upon thefe terms, 1 will unite with them ; Though if they add
fuperfluities which do not fubvert this Doctrine, I will not joyn
with them in any ofthofe Additions j but let them build their
ftubble alone for me.
As to my felf, if any man will prove that I hold any thing con-
trary to one word of this Confeflion, I will prefently renounce it.
In the mean time, if I (hould hold any thing contrary to it, it is
ignorantly, and upon fuppofition that it is not contrary. And
therefore no man cancharge me with the not believing any thing .
here contained : For 1 renounce any thing in my writings that is
contrary to this,though unknown : and if I cannot hold any other
of my Opinions, and this confefiion both, I disclaim allfueh Opi-
nions, and will let go them,and not this.
Thus much might well ferve as a difcovery of my Belief, were it
not that prejudice and jealoufie requires more : I add therefore.
SECT. Hi.
§. 3. 3.J Do heartily approve of the Ihorter Catechifmof the
Aflembly, and of all therein contained: and I take
it for the beft Catechifm that ever I yet faw, and the
Anfwers continued for a moft excellent fumm of the
Chriftian faith and Do&rine, and a fit Teft to try the
Orthodoxnefs even of Teachers themfelves.
T Know the faith of many in thefe latter Ages of the world is
more extenfive then intenfive, grafping at much in the Objec%
but little and feeble in the ad, and infirmly radicated in the Sub-
ject. Thefe men will think that I am yet too fhort to be accounted
Orthodox, and that in embracing this Catechifm, it is but a chil-
titfh faith that I embrace. But I am bold to tell them thefe things
byway of Anfwer. r. Theologia eft fcientia sljfettiva-prattica,
God hath laid moreon the heart and hand, and lefs on the head,
wothi extent of knowledge, then fuch men take notice o£ We
may
f«5)
may find us work enough, yea and make afiappyprogrefsand
frowth, by an increafe of our nrmnefs, and clearness in the appre-
enfion of the common truths,and an improvement of them on the
heart and life. And it had been happy for the Church in all Ages r
efpecially this,if they bad looked more after this kind of growth in
knowledge, (as to intenfion^ffedion.andexecu^on^and lefsgaped
after new Light and Revelation, and anextenfive increafe .Though
yet 1 would have none under- value Gods grace in this kind ot in-
creafe,nor negled any due means for the attaining of it. 2-i would
have thefc men that have fuch a fwelled belief,to compare the AT*
fembliesfhorter Cateehiwi, not only with the Epiftles which the
Apoftles wrote to particular Churches, but with all the Confefli-
ons of Faith that were made for four hundred years after Chrift in
the Church ; and fee if any of them ufed a more cxteniive form ?
Nay, all the Creeds and Confefsions of the Church fet together
for many hundred years ( except the Scriptures ) were not com-
parable to this, for fulnefs and exadnefs of order and expreision.
Only in the point of the Myfterie of the Trinity, you may find ma-
ny more copious, and wordy, as urged to it by the feveral Herefies
of thofe times. But whether they are thereforeever the more excel-
lent,! will not prefume to cenfure. Nay,what talk I of Creeds and
Confefsions, when you may read many and many Volumes of the
Fathers that contain not fo much of the body ofTheohgie, as this
Catechifm. I fpeak not this in any contempt or diminution of the
Authority of the Writings of the Fathers and firii Ages of the
Church : I do in feveral other refpeds ( for their reverend Anti-
quity, their better opportunity to know the way of the Apoftles in
mattersof fad, &c. ) prefer them before any Writings of thefe
times, and fo give them the Preheminence jtcHndum quid ; but
Jtmp/'citer^ and for the innate worth of the Writings themfelves,
I prefer the latter,and fpecially this in queftion much before them.
3. Further let the Objedors confider whether this were not
the firft corrupting of the Church and the Chriftian Dodrine, by
being, as I may fay. Orthodox over- much, and making tooftrid
paths for other men to walk in, and enlarging the borders of their
Belief too far, and condemning all that entertained not the No-
tionsoffome. Alfo whether this were not the great caufe of all
the fad divinoro that in all Ages have diftraded and difturbed the
-Church , and proved ths greateft difgrace and hindrance to our
Religion.
m
jteligton. Th* <2uartvderimam T the ^Audiani^ and many more
Hercttcksy might well have gone for Cadiolicks, had it not beefc
for this Diotrephes. And will no experience warn us? 4. Nay,
eonfider whether this be not the very difeafe of the Roman Church,
and the mark of that beaft, to obtrude their fuperrluities and fwel-
led Confeffions on others ? Had the Trtnt Creed but broke off
about the middle, ( at the end of the Nicene or .C<mftiw(olitar.e
Creed ) we had been ail agreed in matter of Do drine
I have heard divers objecl, that this is but the trick of all Here-
ticks that hold feme what which dare not fee the light, and there-
fore they muft either take up with the bare Scripture Exprefiions,
or if they yield to any ConfeAtons,they muft be fhort and general,
that they difcover not, and contradict not their Errors : and fpe-
cially the Socinians are guilty of this* Anfw. 1 . I might as truly
fay, this is the Objection of the Papifts, to charge an inefficiency
on the exprefiions of Scripture, and make it the property of He-
rcticks to appeal only to the Scripture: And thus we may fling
Popery and Socinianifm in one anothers faces, with morefpleen
then wit. 2. Certainly many fuch Divines have done more by
ftrch indifcreet Objections, to ftrengthen that unhappy Sed /the
Socinians) then they could ever have done for themfelves. When
men plead reafbn for Chriftianity and Scripture Authority, "they
fay , It is Socinianifm : when we plead for the fufficrency of Scrip-
ture alone, and appeal to it ; they fay, This is Socinianifm too.
Make the World believe once that the Socinians have reafon and
Scripture on their fide ; that is, the Light and Law of Nature,and
tire Light and Law of fupernatural Revelation, and who would
not turn Socinian ? Its pitty that thefe men can find no Argu-
ments to ufe againft Socinians, but the very fame whichisthe
Papifts Qaliab againft the Reformed Churches and their Do-
ctrine.
5. I will add this much more for your consideration. Our Di-
vines have hitherto obferved, that it is a fufpittous fign that any
affection or courfe is not of God, which nature is very prone to ;
and that the contrary is of God which nature is backward to.
Though I know this Rule needs fome limitations, yet I think it not
tmufeful in fuch cafes as this. I have ever obferved that a violent
Pafiion called Zeal for a mans opinions, which he accounts Or.
fhodox, is fo eafte and natural, that there needs little means to
kindle
f<7)
kindle it : Nay, all the means that can be ufed will fcarce allay
the inordinate rage of it : But a Zealous love of God, and delight
in him,and a Zeal for holinefs, and againft fin, and a Zealous love
to Gods Truths as they hold forth Chrift and Glory, and guide us
to duty, this is fo contrary to the nature of man, that no means
is fufficient to excite it. O how eafily without Grace, and againft
Grace do Carnal Minifters, and profeffors make a huge buffel in
the world for their opinions, compafling Sea and Land to make a
Profelite 1 they will ride and go with unwearied diligence to pro-
pagate their opinions ; perhaps fome of them true, ( though as
ufually falfe ) Truly I have wondred many a time what it (hould
be, that animates fuch men with fo implacable a thirft, to make all
others of their own mind, that thef care not to venture all they
have for it ; yea,to fubvert Kingdoms,and caft offnatural affection
to their neareft friends. It is no more love to Chrift and his word,
and will, then others have : For they are cold enough.in obeying
his will, and venture to difobey him more eafily then others. In-
deed it is idolatrous pride. Every man naturally being his own
Idol, he would have all others bow down and worfhip him, and
would have the glory of perfect light, and infallibility, and have
his judgement be the Rule of all other mens, and would be a Law-
giver to the world, that is, would be God ; I know Gods truth
cannot too much be loved : But I know withall,that a proud affe-
ctation of the honor of knowing more then others, and being bet-
ter acquainted with the fecrets or God, is a thing that a man may
get without Grace, but cannot get down without Grace. From
whence it comes to pafs, that the worft fort of men are often the
moft Zealous and violent contenders for that which they call the
Orthodox Doctrine, when yet the affectionate and practical im-
provement of the very Creed, they do abhor. Witnefs the doleful
ftateof the prefent Church of Rome y which hath fo many hundred
Jefuites and others that wholly devote their lives to the propaga-
tion of their opinions, which they call, and take to be, the Catho-
like Religion, and Orthodox Doctrine : Witnefs the Fire and Fa-
got, thelnquifitions, the bloody Maffacres, by which this fire of
Zeal for Opinions, hath found vent, and made its eruptions. And
though it too ordinarily falls out that the pretenders to Ortho-
doxnefs are not the moft Orthodox, and the moft erroneous are
readieft to cry down Errors, yet no doubt, but a carnal mind may
D make
*.a;
(18)
make Gods own pretious truths the oceafion of this forementi-
oned fin, and may hate the Communion of Saints, even when he
is Zealous for the Catholike Church, the forgivenefs of fins, or the
Refurredion of the body.
But yet I am not fo lingular as to make this a pretence for
my own Errors ; and therefore to give fuller fatisfaftion, I further
add.
SECT. IV.
4.T Have perufed the larger Catechifmof theAflem-
* bly, and judge it a moft excellent fumm of Divi-
nity : and fo much the more excellent, in that it is fpa-
ring in the difficult, and more abftrufe part,and moft full
in the practical part: And I find no word that I diflent
from, fo I may have leave but to interpret four words,
as followeth.
*" \ f\ 7 ^ ere lt lS ^ a ^> tnat tne Covenant of Grace was made With
V V Chrift, as thefecondAd2im % and in him, With all the Eletl.
I underftand it of the Genus of the Covenant, one fpecies being
made with Chrift, and another with man, and not as if it were one
and the fame Covenant in fyecie that was made with Chrift and
with man: though I acknowledge thatthe promife made to Chrift,
contained the Salvation of his Eled: as the matter of it.
2. Where it is faid : 2^or as if the Grace of faith, or any aB
thereof Were imputed to him for bit Jufl ideation : I. I urfderftand it
thus, and fo afTent to it, that our faith is not imputed to ut, a* being
infteadof aperfett Right eoufnefs of obedience , to the ends as it Was
required by the LaW of Works, nor u our faith the matter* or the
meritorious caufe of the Remiffton of our Jin, our right to Salva-
tion. I think this is the meaning of the Reverend Affembly ( if I
may think that they had all one meaning ) and that in fence I
differ not from them. 2. But I will never fubferibe thefe words,
nor
09)
nor any like them, without the liberty of an explication, when
they are exprefly * in termini* ,contrary to the Scripture, and muft C A /J^ tle r
have fuch an interpretation to reconcile the fence. Nor will I fiul'civ'iu
ever approve of fuch paffagesin Catechifmsand Confeffions, as §. i.
(hall determine a point exprefly againft the words of God, though.
Hereticks might abufe thofe words • but would rather diftinguifh,
and (hew in what fence faith is not imputed for Righteoufnefs,
then flatly and fimply to fay; It is not, when God faith, it is.
Elfe we (hall give the adverfary the greateft advantage that he
can defire or exped ; when he (hall (hew thofe words in Scrip-
ture which we flatly deny s And hereby we (hall lay the greateft
temptation before the ignorant, that know not how to interpret
thofe Scriptures. And that I have not mifTed the fence of the
Affembly,I am induced to believe,by what that Learned Reverend
man Mr. Gataker, who was one of them, hath wrote in Explica-
tion of this controverfie : againft Salt mArfh Shad. ^^ ■ 5 3 » 5 4* 5 5 »
56,57. to which I wholly fubferibe (expounding the word Inflru-
ment, as I have declared ) And where he (hews that the diffe-
rence is But meerly Verbal, fo far is it from being in Fundamental
Dodrine.
3. Where the next words fay, but only as it is an Instrument bj
which he receiveth and applieth Chri/t and his Right eoufnefs, as L
note that they fay not that it is an Inftrument of Juftirying us, fo I
nnderftand them thus, 04 it is the Moral reception of Chrifi and
Righteoufnefs freely given, improperly called an Inftrument : and
that they fpeak of that aptitude in faith, for which it was chofen to
this office, fuppofing its being a condition of the Covenant, or
Gift, as its neareft Intereft. If I have hit their fence, I affent to
this.
4. Whereitisfaid, The word of G*d is to be Preached only by
fuch as are fufficiently gifted, and alfo duly approved and called to
that office, I underftand it only of that fort of Preaching which is
proper to Minifters, believing that there is alfo a Preaching which
a Matter may ufe in his Family, and other Chriftians occallonally :
and herein I doubt not but I hit their fence.
By the Spirits that I have been haunted with, and themeafure
that I have received, I am forced to expect, that fome fhould here
charge me with taking an occafion to quarrel with the AfTembly,
or (hew my own conceited wifdom, in the correcting of their
D 2 works.
(to) ;
works. But I appeal from unconfcionible calumniators, to the
righteous Judge. I fo highly reverence that AfTembiy, that I
think this Nation, fince the Apoftles days, had never any that ex-
celled it for Piety, and Ability : and I doubt not, but the fruit ra-
tion of much of their labourites heavy on fome, that yet make
light of it. But with fuch envious and cenforious perfons as I have
to deal, I find my felf in the cafe of Toggins Countreyman with
his Afs ( they that would laugh may read the Fable $ but I am
ferious : ) I am caft into an impoflibility of efcaping their cen-
fures. Should I have profeffed my Affent, without thefe explica-
ticns^ I (hould wrong my Confcience. Should I have faid nothing
of this Catechifm, they would have concluded that i diffented in
fome weighty points, and durft not fubfcribe it. I confidered
thefe, arid chofe rather to caft my felf on the fmaller cenfure,then
the greater ; hereby manifefting that itisafmall matter, or no?
thing, wherein I diffent.
The like I muft fay of the AlTemblies Confeflion of faith :
Some have told me, If I be Orthodox, they expeft my Affent to
that : But without fome explications I cannot Affent, which will
give the fame occafion of cenfure to thefe men : and if I wholly
pafs it by, they will furmife that it is for greater matters that I re-
fufe. i will therefore in this alfo venture on the leffer inconveni-^
ence, feeing one is become unavoidable.
SECT. V.
5 . T Have perufed oft the Confeflion of the AfTembiy,
^ '• 1 and verily judge it-the moft excellent for fulnefs
and exadtnefs that I have ever read from any Church-,
And though the truths therein being of feveral degrees
of Evidence and Neceflity, I do not hold them with
equal clearnefs 3 confidence or certainty -,and though fome
few points in it are beyond my reach, yet I have obferv-
ed nothing in it contrary to my judgement, if I may be
allowed thefe Expositions following.
i, Ch.
u /^H 3.fea.6. &ch.8. fecl.R. which fpeak againft Uni-
V^ verfal Redemption, I underftand not of all Redemption,
and particularly not of the meer bearing the puni(hment of mans
fins, and fatisfyingGods juftice ; but of that fpecial Redempti-
on proper to the Eled, uhich was accompanied with an intention
of actual application of the faving benefits in time. Jf I may not
be allowed this interpretation, I muft herein dilTent : and if this
ConfeiTion was intended for a Teft to all that fhould enter into,or
exercife the Miniftery , 1 hope it was never the minde of that Re-
verend Aflembly to have fliut out fuch menasBiftiop VJber 9
Davenant, Hall, Dr. Trcftor), Dr. St aught on, Mr. William F in-
ner, Dr. Ward, and many more excellent Engliih Divines,asever
this Church enjoyed, who were all for General Redemption,
though not for an equal general Redemption : to fay nothing of
the Divines ofFrance^ Brtme,znd Beroline, and other Foreigners
that go this way.
2. About the inftrumentality, and non-imputation of Faitb,
ch.w. Jett. 1,2. I muft have the fame indulgence as I defired
about the Catechifm, for expofition.
3. Where our certainty of falvation is called an Afiuravici $f
Fatth, ch 18. fe&.2r I underftand it participative & caufaliter,
that ' aith is an eminent caufe in the production of our Affurance>
and Afiurance a fruit of Faith , but not that it is ftridly de fide,
that is, a truth of fupernatural Divine Revelation propounded
to be believed, as I have fullyer exprefled my thoughts to Mailer
Blake. And becaufe Authority in fuch a cafe will do more with
fome then my Reafons, I refer them to the Bnttijh Divines in the
Synod of T>ort, who fpeak fully and excellently to this point, in
their Suffrage 2. Irt'ic.}. de perfev/certit. quoad not Thef. 3. ex-
plicat. 1. pag.198. part 2. ( Imprefs. 1620. fol.)
4. Whereas in chap.19.and alfo in the larger Catechifm, (which
I forgat to mention before ) it is expreifed that the promife of life
upon fulfilling the Law, is ftill in being ; I underftand it only,thac
fuch a promife is on record ftill in the Bible, as having been once
in force; but I judge it now to be no promife, but to be ceafed,
Cefante materia, the thing made its Condition,' perfect obedience)
being not only of moral but natural impolfibility, as fooh as man-
kind was oncefinful ; fo that God is not, nor can be now obliged
D 3 by
(2 2)
by that prormfe , and it is now no promife , though the pre-
ceptive part, and the penal or Comminatory part remain flill: For
we cannot difoblige our felves, though we may, as it were, d if-
oblige the Promifer.
5. Where it is faid,ch. 21. fed .7. thatbja pofuive, moral and
perpetual Commandment, binding All men in all *sfges,he hath par-
ticularly appointed one da) in [even for a Sabbath , I underftand it
only of a Virtual Obligation, as much as belongs to the Law, as
enaded before promulgation, but not of a true adual obligati-
on. For no Law can bind till it is promulgate ; and pofitives are
not promulgated by Nature ; therefore not to all men in all
ages ,- therefore they bind not all men in all ages.
6. Where itisfaid ch.25. fed.i. that the Qatholikf Church,
'Which is invijible^confifts of the whole number of the Elecl that have
been, are, or Jhallbe^ &c.
1. I underftand it not of the Church, as now exiftent, but as
it (hall be in its perfection at the end of the world , when all the
Bled (hall be Called ; or elfe as it now containeth only fo many
of the Eled as are Called. For otherwife the Elecl: are no Mem-
bers of the Church, as Eled, before their Calling and union with
Ch'rift : As Amefim Medull. truly noteth, Ecclefia eft coelus vo-
catorum, and is not to be defined coelw Eleblerum.
2 . I underftand thofe words, Which is Invifible^ as diftinguifti-
ing the Church as invifible from the Church as vifible, and not as
expofitory, as defining the Cathoh'ke Chilrch to be fo invifible
(in refped of Faith) as not to be alfo vifible ( in refped of pro-
feflion. ) For I conceive that Chrift hath one Univerfal Vifible
Church, called one by the Unity of their profefsion , though not
for any vifible Head on earth , whether perfonal, or colledive,
Pope or General Council.
And now I leave to Mr. £VW<?» and others to confider, whe-
ther a Jefuite, a Papift, a Socinian, an Arminian , will confent to
this copious Confefsion of the AfTembly, with thefe Expofitions
or limitations, as I have here done? Or whether they will make
all the AfTembly to be Papifts, Socinians or Arminians ? I truly
profefs, I take the labours of the AfTembly, efpecially thefe three
pieces now mentioned, for the belt Book, next my Bible, in my
Study : However the Libertines, and other giddy Sedaries of
thefe times have defpifed them, as if they were childifh toyes :
And
f23)
And though I have read over the exceptions of one William Par-
ty, againfttheAfTemblies Confefsion of Faith , which whofo-
ever reads, may fee with half an eye that the Author was a Pa-
pift. He fets up the main body of Popifh Doclrine ; only inftead
of the Popes Supremacy and Infallibility, he draws people to re-
ceive that Do&rine from fome new infpired Prophets : but if thefe
cheaters could draw people once to receive the Doctrine, it were
cafie to difgrace thofe pretended Prophets , and to take them
down out of the chair at their plcafure, and fo fet up the Pope
again.
SECT. VI.
6. THaye perufed over all the Articles or Decrees of the § 5
1 Synod of Dort, and unfeignedly honour them , as
containing found and moderate Do&rine ,■ and heartily
lament that fome late Divines have to the great detri-
ment of the Church and Truth, forfakenthe moderate
way of that Synod, and laid the weight of the Anti-
Arminian Caufe, fo much upon higher points not owned
by them. And there is nothing that I have obferved in
it all, that my Judgement doth contradift, if I be allow-
ed thefe few Expositions following. .
U T7" \7 Here it is faid Artic.i .Se&. I t.De hac sterna eletlione^
* » th Eli fuo tempore variis licet gradibtu^ & difpari men-
fur a , certiores redduntur , non arcana* &c. I underlland it as
(hewing only what way the Eleft do attain afTurance, who more
or lefs do attain it, and not as affirming that all the Eleft do more
or lefs attain a certainty of their Ele&ion. For as I think that do-
ctrine uncomfortable to many poor Chriftians, fo I think it cannot
he provedof all theElcft.
z. In
(*4)
2. In the $. Art. fett. 12* its plain by the annexed words, that
per fvafionem Mora/em, they mean external fwafion, and do not
determine whether the name of fwarlon be agreeable or not, to
the internal work of the Spirit, which for my part f am certain is
beyond my reach to know, and I am confident beyond the reach
of all men on earth, even thofe that moft pretend to know it. But
that this grace of the Spirit is neceflary to fanctifie both the Un-
deritandmg and Will, and that it is an ad of Omnipotency , and
infallibly effectual, ( commonly called irrefiftible) on all the
Eled, 1 am ready againft all Pelagians to defend'.
3 . Where it is faid/f #. I 5. that f%ui Mam non accipit^ ant htc
fpiritualia omnino non C firar - i & ^ n i m fib* placet : am fecurus
fe habere inaniter gloriatur^qmd non habet : I underftand it as fpo-
ken of the ordinary fort of gracelefs unregenerate men, and not
of all ; for I doubt not , but its pofsible for a wicked man to
know that he is wicked, and be afraid of Hell, yea, and to de-
fpair. I am loth to think defparation is a mark of Grace, and
that none are gracelefs but the fecure and confident.
4. In the 5. *s4r tic. ;/J?#.q,io. Where it is faid that Believers
way be ^nd are certain of their per fever awe* ^ according to the mea-
fure of their faith^ I underftand that word, are (fertain, pro men-
fttra fdeu i . As fuppofingthe certainty of their fincerity • for
a man muft be certain that he hath grace, before he can be cer-
tain to perfevere in it. 2. As fuppofing a certain underftanding
of the Truth of the Doctrine, that all true Believers (hall infal-
libly perfevere : for none can be certain to perfevere meerly as a
Believer, that is not firft certain that all Believers {hall perfevere.
3. 1 fuppofe therefore that this is not fpoke of all Believers, but of
fome. For .1 . All are not certain that they are fincere. 2. All are
not certain that the doctrine of Infallible perfeverance is true; for
to conclude that all the Lutheran Churches that deny this,, and all
the Arminians and Anabaptifts that deny it, and all the Ancient
Fathers and Churches that denyed it , befides CMnfculm , and
others of our own,were certainly.gracelefs and unbelievers, were
not only inconfiftent wich the faith and charity, but with the rea-
fon of a Chriftian ; and no iefs then an inhumane charge.
5. Where it is fa id, /*£/. 11. that God per Spiritu-m SanUum
perfeverantizcertHdineminiifdemrurfus exeitat. I underftand it
as true of {fome, but not of all • for I dare not pronounce dam-
nation
nation on all that die unaffured of their fincerity, much Jefs on
all that are unaffured of perieverance.
6. To the 13. felt. 1 doubt not but the meaning is, that Cer-
tainty of perfeverance doth not of it felf, and of its own nature
heget carelefnefs or negligence •, and fo I believe its true. Nay,l
think that Love and Gratitude are ordained to be the Matter Ru-
ling Graces in the Kingdom of Chrift (under Faith;) and that
Tear is but to fupply the defect's of our yet- im perfect Love. And
therefore the more any man loveth, the more he will obey : and
the more he is affured of Gods love, the greater advantage he
hath to love him again. But yet I doubt not, but the remnants of
our corruption, by the ftrengthof temptation, may make Affu-
rance an Occafion, or Accidental Caufe of Negligence and actu-
al fin : which I fuppofe this Section doth not deny.
Ihefe are all the limiting Expofitjpns which I defire liberty to
make ufe of, and* with which I do; as is aforefaid,profefs my. con-
fent to the Canons or Decrees of the Synod of Don, And how
far any of thefe are from favouringArminianimyhey that will fee,
need not to be ignorant. Yea, in the very Article of perieverance,
which fome were pleafed to quarrel with me about, I fubferibe to
the Synod : Yea, in the Article of the extent of Redemption,
wherein I am moft fufpected and accufed (and was fain to ufe a li- *&
miting Expofition in my confent to our Affemblics Confeffion of
Faith ) I do fubferibe to the Synod of Dorf, without any excep-
tion, limitation, or expofition of any word as doubtful and ob-
fcure. I do alfo freely confent to the Rejections, with the liberty
of three or four the like Explications, which I will not mention,
left I feem quarrelfom, or be further tedious , becaufe they are
about fmaller matters then thofe I have mentioned, and no way
touching the quick of the controverted Articles , and I am per-
fwaded that my fenfe of them is the fame with the Synods.
And becaufe it is this Synod purpofely called againft Arminia-
nifm, that is the beft difcovery what is to be accounted Arminian
or Anti-Arminian doctrine, as I think, by confenting to it, I do
clear my felf from that calumny with all men of Conference and
Reafon that know it, fo I (hall think that thofe who go as much
on the other hand, and differ from the Synod one way,as much as ^
the Arminians did the other way , remain cenfurable as well as
they ; till fome body (hall convince me that there is but one ex-
E trcam
C«S)
{ream in this cafe, and that a man may bold what he will without
danger, fohebe but fureit go far enough from Arminianifm. A
man that holds to the moderation of the Synod of Don , need not
fay that Chrifl did not dye or fatisfiefor all men, nor need he
trouble himfelf with prefumptuous Determinations about many
Myfteries in the Decrees of God, which many volumes are guilty
©f ; Nor doth he need to aver the ^eceffity of Immediate Phy-
sical Efficient predetermination by God ( as the firft caufe ) of
every fecond caufe Natural and Free, as without which they can-
not ad : Nor need he fay, that God fo predetermined to the Adt
which is (in, and not to the finfulnefs of the Ad : Nor need he
Subfcribe to all that Dr. TVvifs % or Mr. Rutherford, or fuch like,
have written on thefe points. Nay, as this Synod, fo our own Af-
femblygavean Example of modefty in thefe points, to them that
will follow it ; Not only filencing many things which others make
the Pillars of Anti-Arminianifm, but exprefling that the Will id
endued by Godwith that Natural libert J ', that unfit her forced, not
hj any abfolute necejfity of ijature determined to do food or evil,
and therefore they never tell you that God as the firn caufe muft
of natural neceiiity Determine mans will 'by Phyfical immediate
premotton, before it can ad either good or evil : But they referve
the honor of determining mans will to fpecial Grace, Renewing
the will, and by Almighty poVcer determining it to that which i* good.
c.io. Seft.i. and 09. Sedi.
Many other moderate paffages I could {hew in our Affemblies
Confeffion,to fome that have need to' imitate them, and the Antt-
nomians may fee their Dodrine mbverted, in their excellent De-
finition of faving faith,in both Catechifms,and in the Confefsion ;
Jn their determination of the natural efifedsof fin in wbomfoever,
Ch.6. Setl.6, in their determination of the necefsity of Repen-
tance (as fin* qua non) to Remifsion, £h. 15. 3. with more
the like.
And now if they have any ftanding Rule to know a Papiftor
Arminian, I think I have acquit myfelffrom their Accufation;
But if tbere be no Rule of the Orthodox Dodrine, and for re-
jedionof Error, but the giddy diftraded brains of Libertines,
chat know not where to fix themfelves, then I am content to bear
the name of Jefuit, Papift, or what -thefe men ihall pleafe to
call -me.
Yet
(27)
Yet kt me add this, left my feeking to fatisfie the offended,
may draw me into guile ; Though I have voluntarily my felf pro-
fefied my confent to thefe feveral Canons arid Confefsions of
faith ; yet,for the Synod of Dort 9 xhe Confefsion of our AfTembly ^
yea,or the largerGatechifn^without fomeCorredion,I do hereby
Proteft my difTent againft the fo impofing them to a word upon
all Ministers, that no man that cannQt fubferibe to them (hall be
permitted in the Church : Whether our Confefsion were intend-
ed for fuch a neceffary Teft, I know not well > But that the Synod
of Don was, is cxpreiTed in the end. I abhor unlimited liberty of
Confcience, fo called,that is, of divulging intollerable Dodrines ;
and I lament alfo, that inftead of moderation, the Churches for
1300. years have been fo guilty of proud and cruel Tyranny
There is lingular ufe for a full body of Theologie, or a Profefsion
concluded on by fuch Reverend AfTemblies, that the yongcrMi-
nifters may be taught by it, and the Reverence of it may reftrain
them from rafh contradicting it : And there is a necefsity of exer-
cifing power in Minifterial AfTemblies, for the actual reftraint of
fuch as (hall teach things intollerably unfound : and all Mini-
fters (hould be there accountable for their Dodrine. But before
any Forms be tendred us to fubferibe, we rauft have them reduced
into a narrower room, and into phrafe fo clearly Rational or
Scriptural, as no Sober, Studious, Competent, Godly Divine fhall
fcruple : Call it Socinian,or what name fo ever imperious Faction
(hall put upon it, yet tender Confciences will exped this, and the
Churches (hall never have peace in any other way, unlefs I be a
falfe Prophet ; and the contrary courfe doth but tend to do the
fame in Dodrine, as the Common-Prayer-Book did in worship;
Even to enfnare the moft confcientious,and work them out of the
Miniftry by degrees, and to create us infenfibly a lazy formal Mi-
niftry, that will take all upon truft, and run to the Authority of
their confefsion, inftead of their Bible. I have long feared that
the toleration thrcatned in thefe times for all, is a judgement of
God for our running into the Tyrannical extream fo long ; and
I withal! hope that he will turn this judgement to a mercy.Though
I diflike too much liberty in the Commonwealth more then too
little ; ( and in the Church much more fuch toleration is intolle-
rab!e,in cafes of clear.duty or fin; J Yet,I fear Tyranny more then
too much Toleration. 1. For experience fadly tels me that Ty-
£ 2 ranical
(*8)
rannical Ufurpatton of dominion over mens faith hath diftra&ed
the Church, even beyond any vilible probability of recovery •
andithathbeenthecaufeofitsmiferyforigoo. years- but the
experience of the mifchiefs of Toleration is nothing fo great.
2. And I know that mans nature is fo prone to proud domineer-
ing, and fo Idolatroufly' inclined to have all men of their mind,
and to dance after their Pipe, that it will be ftill byafsing Rulers
to that extream : So that its eafie without a fpirit of Prophefie
to foretell, that unlimited Tolerations will not long be granted
by any one except a meer Infidel, that having no Religion him-
fclf,cares for nothing but bis own politick ends- or a Julian that is
contriving the extirpation of Religion, and intends by the tayling
of Foxes to fire the field of Chrift, rather then by the yoaking of
Oxen to plow and fow it. And policy will never long work that
way neither, without fome perfecution intermixt. Its eafie to
Prognofticate this, to him that knows what the heart of man is.
So that for my part, I think the caufeof Gods permifsion of too
much loofnefs in thefe times, is to cure our former Rigor, and
our being Righteous and Orthodox overmuch, by fuffering men
iQ go as much too far into the contrary extreams. Little do fome
men lay this to heart, who only continue exclamations ( though
deferved ) againft Toleration, when it is but their own difeafe, ,
and what they have caufed, that God is curing by this fad remedy.
They (hould rather fee their fin in this glafs, and be humbled.
Chap. III.
A true Account of my Judgement, how much Igive to
Works,
SECT. I.
*• "\ 7 Ncharitable jealoufies, and high expe&ations are not eafily
V fatisfiecL Becaufe thec:harge that Mr. Crandon and his bro-
ther Jay againftme y is from my judgement about mans works and
perfona]
<*9)
perfonal righteoufnefs, I ftrongly imagine that it muft be a larger
confefsion in this point then the AfTemblies, or then any of the
forrain Churches have made , which muft fatisfie thefe men.
I will do what I apprehend to be my duty, and let them ufe it as
they fee meet.
And here I muft defire the Reader,that would not wrong him-
felf and me, to difference between Matter and Words : and to
know, that though fie Terms and Methods be commendable, yet
while we agree in the Matter, the difference about meer words
fhould not feem great. I will therefore lay down my judgement
as to the Matter, and then fay fomething to Verbal differences
by themfelves.
And firft I (hall tell you Negatively what I do not give to
works: and then Affirmatively what I do : and I lhall not hide
my mind in either.
I. T Believe that neither Adam in Innocency, nor any Angel, Were
-* enable of defer ving any thing that -was good from God, by Way
of Commutativi Juftice, or at making God their Debtor for any be-
nefit that he received by their workj.
2. I believe that everfince Adams fall, it U a thing impoffiblefor
any meer man to be Juftifiedor faved by hk fVorl^s, according to the
tenor of that fir ft LaW of fVorkjjn force.
3. According to the tenor of that firft rigorous LaW, nounrege-
neratemaMcan doanyWork^fo good % Which /hall not deferve death
for the evil of it.
4. The fame is true of the be ft works of the Regenerate them*
f elves, as tried by that Law alone : Becaufe ofthefinful imperfttti-
ons in ^Principles , Ends, Degree, ^Manner ; &c.
5. AH men therefore Regenerate and Z)nre generate muft be fo far
from thinking to be Juftified bj that LaW, that thej muft not thinks
that any one worl^ that ever they did, fbouldnot be condemned by it,
and they themfelves for that work*
6. It is therefore falfe Dottrineofthem that teach t that there is
any true fin fo [mall or venial, as to deferve only temporal punifhment ,
and not tverlafting, according to that Law.
J. NoWorkjoJ obedience Which an Vnregcneratemancanper-
E 3 form*
(3°)
form \ candeferve fur don of finpaft from $oi\ No not of one the
fmatleft fin,
8. There Veas no fitch Vertue or Efficacy in the mo ft coftty SacrU
fees of Mofes Law, or the f ft Heft obfervance of all -their Rites as
could cfthemfelvej procure the pardon of fin t or do any thine thereto %
etherwife then in Subordination to the blood of Chrift.
9. The befl workj and fulleft obedience of all the Creatures in
the ft 'or Id , could not have made God Satufablion for our former
fin.
10. A Heathen that hath pot the Gofpei^ cannot by the light or
power of Nature^ do any fitch Work* , upon which God is obliged to
give him the Gofpel : Tfot only on the account of defer t> but even as
meer conditions of a Covenant, are they t hut' totally defeeHve y God
being in no fitch Covenant with any fitch men.
il. An Jnfidel that hath the Gofpel, cannot by the meer help of
that Gofpel, and the meer poWer of Nature, do any Vcork^ on the per-
formance whereof (as Meritor ions, or meerly conditional) God is
bound to give him Faith : becaufe God is not in any fitch Covenant
with them, nor can their Works deferve it.
12. 'A Baptized unfound Believer, who hath the higheft faith,
fhort of that which is faving t cannot by the meer light of the Qofpel,
or by the poWer of Nature and common Grace, do any all or VPork,
on which Qod is bound to give him fincerity , or {fecial faving
Grace : there being neither Merit in his Wor^ y nor any 'Promife,
Which fioutd oblige God hereto.
1 3. Works of External Obedience to Chrift, do not fo much as
go before our fir ft Remiffion and fuftification as bare conditions,
14, Nay, they do not ( if fine ere ) exift before it, but in order
of nature feem to fotto^o after it : So that it is not only fides fblum,
but fides fola, in refptB of them, by which ft* are Juftified*
I 5. Faith it (elf doth not Merit our Pardon or fuftification, nor
fufttfe us as a Work^ nor as Faith-
16. The Regenerate ,'# hen Juftified,camtotfor the future per feUly
fulfill the Law of God ; much left can they do works of fitpererroga-
tion 9 pleafing to God.
17. No >toorkj of the Regenerate, Internal or External,are tojoyn
With Chrift s Sufferings and Merits, as any part of Satisfa&ion to
Gods Jnftice for cur fins ; no not the leaft part, for the le aft fin. Nay,
they make &* further indeltedto God, in that our be ft graces are Cjods
Vf*h
a*)
gifts,andthe exerctfe efihem is but a receiving more from htm: The
more we do, the mere we enjoy, not only for, but in our duty.
1 8. Works done by the vp^tr of Grace ^ according to the Law of
grace or Nature, do not Merit either our purification or RemiJJtsn y
as begun, continued or consummate at *}uSgement ; Nor yet our Sal-
vation : No nor an] temporal f B!eJftng\ nor jet do they joyn Vcith
£hrift in Meriting, as any fart of Merit,
1 9. T^jit her Faith , Love, Repent ance,cr any Works of ours, are
4Hj/r*f efficient Caufes of our Rem'-ffion^ or fuflification (Coh-
ftitutive or Sentential before God ) either principal or Ihftru-
meptafl.
20. External Worlds, be they never fo gloriotu and coflly t .( a,
the giving of all that we have to the poor ) are not fo much as ac-
ceptcd by God^^ithout inward fncerity, and right ends : And^hen
there is both fincerity , and right ends, And the Work materially good,
jet is it not fo much as accepted by God, but only for Chrifi, in whom
the defetls and ftnfulntfs if it are pardoned, without which it could
not be accepted, fo far as for the per f on to efcape punifhment for it.
A Man would think, that among true Subjects of Chrift, who
know what obedience they owe him, I (hould need to fay no
more againft works ; and among men of hoiinefs, one would
think that this much fheuld fuffice to free me from the imputation
of Popery: Unlefs the Flaccian fpirit be again revived. But if in-
deed k be true that Mr. Eyre, and Mr. Crandon fay, that the Pa-
pifts give no more to Works then I, then I think the Pa pifts are
left Erroneous then we have hitherto made the World believe.
Do Proteftantsdeny to Works any more then I have here done ?
In a word more, I do utterlj difclaim the giving of the lea ft- part
of thrifts Office or Honor to mans Works. Now 1 hope my affirma-
tions, wherein I (hall (hew what I afcribe to Works, will not be
oifeniive, if they contradld not thefe Negations.
SECT. II,
3. liyfdnkjnd ofteth to god as hU Creator and Ruler, a perfeU
•*■** obedience to all hU Commands, <Deut, 12.32. Mat.4.10.
i. Mans Meral-I^tural perfection conftfted in hu perftcl inter-
nal
S. i,
(3>)
rial and external conformity to Gods will : In difpofitive and aBual
obedience.
3. Godis the Principal Efficient and Vltimate Final caufe, the
Alpha and Omega, in Morality, a* he is in 2{*turality. His VoiB,
is the fir [I caufe of duty , and other Dunefsor Right, and the pleafing
his will is the Ultimate end of man in all.
I know Gods glory ma) be [aid to be ourVltimateend\ But we
muft take great heed how we under ft and that Phrafe : Not as if the
thoughts or praifes ofman,or any thing without God, could be his Vl-
timate end, or fhould be ours : Nor as if mans Praifes added a felicity
to God, Reputative or Real, which fhould be his end 1 But it is the
Communication and Manifefiation to the Creature of his Glory* even
the Glory of his Greatnefs, Holme fs, Love? ^u ft ice, LMercy, <&c, for
01.3.20. ever. Though the honoring of God in the Eftimation and Praifes
1 Thef 2.4. of man, may be our end too % as. it is duty to God, yet not our Vltimate
Pfal147.11. end t much left is it Cjods, Now this Communicative Declarative
Pfal.HM- Glorification of God is materially his end, becaufe it is the thing that
Ifa. 11 . 10, mo £ pleach him in refpecl to the Creature : therefore the pleafing
of Godis, as it Vvere, formally his end. This is alljpoken, on fuppo-
fiticn that we muft afcribe to God, after the manner of man, An end,
and the mtention of it, and a being pleafed therein : ( as Vve ufe to
fay, (jod is mans happinejs objectively, and fruition formally ) For Vve
cannot conceive or Jpea\ of God if we renounce fuch conceptions and
exprejfions. So that the Ultimate end that man was made for % was
to pleafe (jod, Rev. 4. 11. Heb. 10. 38. Heb. 13, 16. 2 Pet.
I. 1 7. Col. 1. 10. The end as fuch, is, better then all the means as
fuch.
Pfal- 1 1 .7.and 4' ^ € Righteous Lord loveth Righteoufnefs : Such is the holy na-
fc n6.8. tureofGod, that he is pleafed with Holinefs, and the Obedience of
Joh.i 6, 27. fas tfci//. H?e muft therefore intend the pleafing of him as our end, by
a Cor. 9.7. Holinefs Internal and External as the means.
5. Chrlft came not to take down this end, in the necejfity or excel-
Eph.6.7. lencyofit, nor ever intended any fuch change ; Which would have
K°v V 10 ll ^ een t0 come as an €nem ) t0 G°d and man y and not as a Redeemer and
Rev! 22.3. Reconciler^ Luk. 1. 74. Rev. 7. 1 5. Tea Chrifts own Death, Refur~
Heb.9.i4.and retlion, lntercejfion, fending the Spirit , and Government, are but
ia. 28. means to the pleafing of God i and they are means alfofor the restoring
of man to Holinefs and Obedience, that thereby he may pleafe God
again, who had dijp leafed him, Was dtlpleafing to him, and in a necef-
<33)
fity of future difpleafinghim: Though the Communication of Afer* Rom.6 6, 7j
cy, and Mamfeftation of Love , Holinefs, and other attributes of God " $,i4, &c.'
Wert one "Principal end of Chrifts death, which wot much obtained fy™^'*'
immediately in his dying : 7>r #*//> ** /*<*# /Mrf 0/ the further ^ om \'^i
ends which Were to be attained to ma\e man again fo holy, as that he
might pleafe god by his Obedience* and to forgive the mixture of hit
fin which difpleafeth him : Of which more anon.
6. CMankind doth noWoWe obedience not onlj to god,as freMor , R om§ , 49Ig
but to Chrift as Redeemer % and Relloron that Title. So that he is Mat. 18.1 8,
obliged by a double bond ; and therefore his difobe hence is a double 19, »o.
tranfgreJfion,anddoublydifpleafingtoGod: So far is he from being ^V 1 *'^
freedfrom obedience by Chrift : which would be, </de jure, tom.ikc c ? o{ "*^ a
us Gods ; i/de fa&o only, to make us Devils, or worfe : and therefore L u k. 19.17.
could be none of the Redeemers Work.
7. Infidels, and all V regenerate men are under an Obligation to
pleafe God* and have means prefcribed to them by God, rrhich they
ought to ufe for bringing them nearer to Chrift, and to faving faith
and full Vnion With C nrt fli f ^ at f° f ^ € J ma J ^ e ^ e t0 P^ ea f e God,
And if they neglefi thefe means, they are iufily denyed the benefits of
Vnion Kith Chrift, Which is the end, Ad. 17. 24, 27. Rom. 24.
15, Rom. 1. 18, 19,20.
8 Vnregenerate men may do fuch works by nature and common 1 K j n . 2l ig
Grace, which for the matter , and ad hoc, or fecundum qm^may Markio.ii/
pleafe Qod, and upon Which he may fee meet to manifeft fome appro-
bation of them, and will not only forbear to execute his Jufiice for the
failing of that Work? but alfo of fome former works*, yea, of grofs
fins : as in the cafe c/Ahab, Nineve, and others, doth appear, Pfal.78.
Though ft iU as he is not obliged to this much, fo he never accept eth
any Work of a wicked mtn fimpliciter, to the accepting of the per f on j
nor to the pardon of the Eternal punijhment. .
9. Though Faith in Chrift be a fruit of Gods Eternal Sleclion, Ioh.j.i^v,
and of (fhriflt Meritorious Redemption K and of the Holy Ghofl*s Ef- 1 8.
fetlual, Special faving operation; yet is it mans All and Habit, and Kom ' IO -9-
by the Precept made his duty, and by the Promife made the condition
of our fir ft Right in Chrift as our Head and Husband, and our Cow
junclion with htm, and confeauently of our fir ft Actual proper pardon
of our fins, as to the Everkfling and greatejl puni/hment : It being
the tenor of the promife or deed of gift, that if We will believe^ Wefiall
have thefon % and /hall be pardoned and ^ufttfied, and have poWer to
F become
(34)
become the Sons of God, and frail have Right to life.
I o. This Faith is called One att in a Moral fence, at taking
a man to be my Prince., my Teacher ; my M after, to be a HuJ-
band 9 a Phyfitian,&c. and not in a ^Phyffcal fenfe ; for fo it is
many alls : and that beth,\.As diver ft jy^d by the faculties of the
foul -which believeth {and foH is 1 . 1 he VnderjfandJngs Ajfent,
2. The wills Confent, with that Affiance which is an all of the
■*Affe&ion) 2. And as thefe alls are direr ft fyed from the divers
Ob jell s^ and formal Reafons of the ob jells : Andfoforthe affent-
ing fart, the formal Ob\ellis the Veracity of God, the Material
Ob\e& is both the Verity of theEnnunciation, andalfo tke-Nattt-
ral Verity of the Things contained there in, which are more then
i\&.8.37. one. The Principal are \ . Chrift hiwf If, and that conft tiered in
Heb. ii. i. his Nature yOs God and as man, and in his office as Mediator, and
^7,8310,13 . y as Kixg^ prieft, Prophet j and in the exercife of th-je , as One
° [*g* that hath been born , lived perfectly , dyed innocently , Jatisfied,
1 Ioh. 5,'i o rifen again, and is now afcended and in glory, feigning a>id Inter-
nal, ceding. 2, The End of his Redemption, viz. our final bhffedncfs
Rev.z2.17. in the unfeen Glory, and our pardon and (anHificationas the way
±ieb. io.il, an £ y e gi nmn g % l t i s rnore then one Axiome or Ennunciation, and
more then one Benefit and Matter contained which w emu ft bt-
lieve, which cannot be done with one Phyfical All of the Intellect,
2. nAlfo the Object of the will is mote then one .- I . The Direct
Object is Chrift himfelf. 2. The Pinal is the falvation which he
brings : l.Vltimate, in our Glory : 2. Mediate, or neerer, in
our Pardon, Adoption and Santlifi cation. Alfo Chrift himfelf is
confideredas Good, and jo is received, with Love ; and as a. Be~
Tiefalv or, and fo with Gratitude pandas Cjreat and Magnificent,
and fo with reverence and admiration-^ and as King, and fo by a
confent of fub jell ion : f He is confidered as offered, and fo our Re-
ceiving is confent ; or he is confidered'as in competition with other
pretending Mcpns, and fo our Receiving is Ele&ion. ^All thefe
are but ok.€ Moral all , called Faith, or Taking, or Receiving
£hrift as our Saviour ? And all thefe Natural aMs are effential
to this one Moral A^'
\ Cor. \6iZi.- II. Though Charity, as it refpelfeth other Objects, is no part of
Jdh.i $V*7. this faith, yet as it reffiellcth an offered Saviour , it is as much
Matth.10.37.- ejfentialto Tatth to Receive Chrift with love, as it is effential to a
Saviour (the object of Faith) to be Cjoodfor us. For Good as
Good
(35)
Goo d is received by Love. No* was it ever the intent of the Holy lob. 1 4 . t r .
Ghofi, tot<Me Fatihm Chrifi in fo narrow a fence as tncludeth PfaJ,*.i*.
not live to him, when it is jav:ng Faith that isfpoken of. The like Luk * T 9 ' T 4 '
way b- fat d of Gratitude ; being a modification of aright Re-
ceiving, Rev. 12.17 J oh, 1. 12.
I 2. This faith by which we are ysfiified andfaved, is the Re- j c> \^ 1 . t 1 ,;* t
ceiving f Jfus Christ as Jejus Qhrift ; and as a Saviour entire- Ron'. 14,4
ly y and as a Phyfttian of our Souls , to care us of, and five pu J^ v - '•?> ,8 «
from both Guilt and Power of fin , and the mifery due for it. *™- 2 -9> 10 j
And fo it is the Receiving of Chrifi as a Prophet to Teach
us , and a King to Rule us , and a Priefi, after the Order of
Melchizedeckj now to intercede for us , and no-t only as a facri-
fice for our fins, or a fatisfier of Jufticefor us % Its the Receiving
of whole Chrifi.
1 3. It is net only without any ground in Gods word, but fully Col. 1.5.
agamflit, to fay, that faith jufiifieth only as it apprehendeth Pfal.2.12;
Chrifi as a Ranfom, or Jatisfier of Jufiice , or Meriter of our Ma t- » • a8 »
JufiificatioH , or his Righteou/nefs as ours, and not as it Receiveth I 9 '
htm as King, or as a Saviour from the flain and tyrannic of R on ' Uv0 *
Sin ; If the word As rejpefi but the Aptitude and matter of 10,13.
Faith, it is both; and the Scripture makes no finch difiwclion Mar, 17.7;
here : but if it refpetl the near efi formal Reaf on of faiths Inte- Mar.9.7.
reft in our Jufiification, then it it neither as one nor as the other, vV 1 ^
Though ex parte Chrifti, it be only his Ranfom and Merit, that fa- ioh]a "4*,
tufyeth and purchzfeth our jufiification (otitis Chrifi as King 47348.
that jufiifieth us a.lually :) Tet ex parte noftri, it is not our re- A &'-'$ >33>
ceiving Chrifi in one refyeB that procures one benefit, and our aa\ i©
Re ceiving him in another refpett that procures another benefit; l2 \z ii,
but it is the full r mcere Reception of him as our Saviour, tn all the A ft . ? . 3 1 .
effenttal parts of his office , which is the Condition of our R gbt in I°k.H .??,
him, and alibis benefits that accompany him ; fo that the r.ccef- & 1 ** 8 - & 8 *
fit y of diflirgHi'ki, g tie fever al caufes of our falvation in Chrifi, ^^ \ 6
or the fever al benefits which he bring* and we receive , doth not 27,33/
infer any n ere/fit y of afcribmg he EfeBs to fever al a&s of faith,
or fever alrefye&s as it is dtfiinguifhed accordtrg to thefe fever al
objects, or refpetlt in the object : Beeaufe Faith doth not make
Ch r ifi and his .benefits ours , by a proper natural Reception,
which is always a Pafiion, but by an improper Moral Rcception,pro~
ferly called Acceptation, and caHed Reception RjputMtivtlj, asbe-
Fz L ing
ft*}
ing the condition of that "Hjitnral Recept ion ? Joh t 3.i£. and ip.
compared.
14. The neer eft and formal Fe*fin of Faiths Inter eft in onr
far den and juftifi cation? is not either becanfe it is Faith in Genere,
nor becaufe it is haec fides, this faith in fpecie, that is? becaufe it is
the Apprehenfion of Christ ; For the object fpecifieth the alt ? and
to be an aft on fitch an objetl? is efftntialto that atl in fpecie .• to
be an Apprehenfion of 'thrift is effentialto faving Faith in fpecie ;
And it is not the Ejfence of Faith? Generator Special? that is the
formal re af on of its inter eft in our juftifi cat ton .- But it is its being
I Ioh.f.io, a Condition of the promife? conftitmed fitch by the free Doner ;
I I ,i 1. feeing it belongs to every free Donor? much more to the (*AbfoUte
Ioh. t . t 1 . & {JVConarch of the jVorld? to make his own terms? and determine of
S « l ^j 1 7a 1 > t [ oe Conditions of his own Donations : and as Cjods will as Creator
Tit. 3. 5,7. gi'ves us the faculty whereby we Believe? and Gc ds will as New*
^j% Creator or Re'newer, gives us the Rectitude of that faculty? andfo
lohj.^s,s9?frithitfelf' y fo*it'is Gods will as Dcnor of pardon , Iuitirication,
40.2-7.28^29 Adoption and Right to Glory? which only is able to- give our faith
its neereft formal Interett in our Remijjionjuftification? Adoption?
&c. In order of Tsfjtture, though not of time? it is Faith, before
it is Jnftify ing or Saving. The Nature of the thing is before the
office it is freely defgnedto.
I fhould have put this conclufion among the Negatives ? be-
caufe it takts from mans AEl of Believing ? and not gives to it?
but gives all to the free Constitution and will of the Donor? but
that it was here neceffary to illuftra*e the reft.
1 5 . Nor yet is it the goodnefs of Faith? as a good workj that is
the formal Reafon of its Inter eft in our pardon and juftification
(which was hinted in the Negatives. )
1 6. Tet is theCjoodnefi of Believing pleafing toCjod ; and as
& 16 27 >2? * Entity andEvent? asfuch? is the Object of Cjods will? as it is the
Heb. 1 1 . 4> fountain of Entity and Event as fuch \ ( or the product of that
5,6,7. will :) fo is Cj oodnefs-LMcral the Object of the Will of Cjod? as
Cen. 22.16. ftj s tke Fountain and end of Ethical Rectitude and (j oodnefs. And
Jolii^o 10 therefore as the terms Love and Complacency, &c. are more or-
& 19.21! ' dinar ily and properly app lye d to the Ethical acts of the fVill and
Pfal.3 3 . 5. Affection^ which are in man mo ft excellent? then to the Natural
Pro. 1 S*9 • aAppetite and Delight ; and the Objetls of thefe Ethical Affeili-
ons^ are an Ethical (j ood (as the objetls of Natural Appetite is
a meet:
(37)
a meer Natural Qood^ ) fo it is the mo ft feemly? and honorable?
and Scriptural way of expreffion? to call thofe atls of Cj eds which
are terminated en Moral (food? by the name of Love and Com.
placeacy : thoi'g r fomettme alfo Scripture extendeththem to thofe
acts that are urinated in Natural, (food : but ordinarily (j od ts
faid rather to \V<U Enti y and afisas fuck ; and to love them? De-
light in them, and be ¥ leafed with them as (food (J\l orally ; If
without Faith we cannot pi: aft (Jod? doubt lefs both in and after be-
Uevir.g we do.
17. Tea paith {and holymfs^of which anon} is therefore plea- See the fame
pr.g to God, and loved by hi/A? becaup good Morally . hs truest hat Texts laft
properly we muft not fay that the object is the caufe of Gods Atl? Cltcc *'
as it ts of mans ; But 1 . // // but after the manner of man? and
improper ly > that we ap^ly the Act rfelf to God » and therefore on
the fame ground (o.ly with an acknowledged further impropriety}
we may apply thu to him which is ihc definition of mans aQ.
2. Though as Gods-will-, loving? pleafednefs?&c. is his Effence? fo
we may neither thinly nor jpea&f it? as caufe d by the object ; But
as it is either Formatter (.w Scocus fyeakS) or? ia:ione ratiocinata
{as the Thomiits JpcakJ) cbflixct from his Ejfcnce?or at leafl quoad
Denominationem extriniecatn, fo it may be Jaidthat God there-
fore loveth Holir.efs becauie it is Gzo&?and hatethfin becauie it it
Ew\\;andfogive a Reafon of his Act from the Object. If it be but
an Objective rejpect that denominateth Gods Effence to ^-Know-
ledge, Will, Love • So from the Object mufi the particular Acts
be denominated? though there be no real diver fity.
18. A quatenus, ad omne valet confequeruia • If faiths for- Iob.1^.27.
malir.tereft in pardon be? As it is the Condition of the Act of par-
don , then what foe ver is fuch a condition mufi have the fame kind
of formal Inter efl as faith.
19 . Repentance is made by Cjod in the Gojpel? a proper Condi- Luk.14.47,
tion of our fir ft general pardon of fin? as -well as Faith is? Luk. & J 5.7. ,
13.35. Aa.3.19. &2.38. &ad.20.
20. Faith was net defignedto the office of being a condition of
pardon? only or directly for the general good?:efs of it : but for a
fecial fort of goodnefs? confiftingin a fbecial and peculiar altitude
which it had to this office and honour. For God having determined
toglorifie?lovc and mercy, it muft needs be by Free-Cj race and gift:
and determining to pardon us by free gift? there is no act fo direct-
.f 1 i?
f 38)
Rom.4.16.10. h fa fa that office,as the acceptance of that free gift. It muft be an
Luke 14. 17- acceptance) or confent, becaufe Cjod deals as Retlor as WeU as Bene'
2 4« factor, With a rational creature, who is a free Agent, and therefore it
Mk o!i \ * 7vere not fi t f ^ at ^ e foould have Qhnft , Tar don, ? unification. Right
Mat.ii.x8,i9, t0 Glory ^ again ft his fVill: Nor would that ft and with the curing
$0. of his Nature, or the giving him the u e or comfort of thefe Tttnefits,
See before which are other parts cf Salvation^ and muft here begin in this fir ft
therexts' ' *ed con f ent ^ t mH ft ^ e An humble confent, or acceptance ', With free acknow-
ledgement and bewailing of unWorthinefs : for the Receiver ismife-
rable, and therefore muft receive humbly ; and the Grace is Free, and
penitent Confeffton is the Acknowledging and Glorifying the freenefs
of it : It muft t be a loving acceptance, becaufe the Object is eminently
good in it J elf, and to m : h muft be a grateful acceptance, becaufe the
benefit is fo great. It muft be an acceptance of Chrift as our Guide
and King ; becaufe 1 . There be ends of his own to be refpecled as well
as ours : G ode annot intend man before and above bisoWn Glory •
Nor muft we : Chrift will be had only on terms honorable to himfelf,
as well as profitable to w\ Asa Husband, Head, M after, Lord, and
not as an equal. 2. And becaufe alfo that his Teaching, Guiding^
, and Sanctifying mis a Principal part of Ins faving us ; And fo for
our f elves we muft fo accept him. So that Faith in all its parts and
refpeftsy is in natura rei, fitted to this office: Infomuch that We may
in fomerefpectcaUit,Ihe Law of naturtWhichimpofeth Faith on
Redeemed man ( all the preparations confidered and fuppofed ) at
well as we may call it the LaW of nature Which impofed perfect obedi-
ence on per fell man .
sAlfo the Intellectual All before all thefe muft needs be Pure Be-
lief, becaufe the Object was a meer promt fe 9 *nd anunfeen bleffednefs.
So then you may fee that it was not the general goodnefs of Faith,asa
Vertue or goodlVork^ only, but it was a peculiar Aptitude that Faith
had to this fpecial Way of conveying Salvation by Free-grace, for
which God made it the condition thereof.
.Pfel.f0.-5. 2I - The ver ) mtHre °f this faving Faith, is to be a Heart-Cwe-
Col.2.6". nant of a (inner With Chrift as a Saviour ( and in him With the of-
Ioh. 1. 1 z. fended LMajefty : ) Even as is a Covenant of a woman to her huf-
Mar.3.34« band t +a ^ouldier to his Commander, a Subject to his Prince ', 4
I er 2 . i± ' Sc holler to his Mafter ; It is our becoming his Difciples •
*Mac.ai.z8 3 22. Th'S Covenant containeth an Engagement to future Obedi-
jo, ence : So that though our fir ft faith be not the fame thing With Obe-
dience
U9)
dienceto Chrift ( at lea ft its diftincl from all ether following obedi- p fa j 2 j , ,^
ence as is of or ef aid) jet in taking Christ for King, it effentially con*- , Cor6.i'o.
taineth a Refolution and Covenant to obey him. Ioh. io. 27. &
2 3 . Though Repentance, being a condition of the promife of pardon, 5* 2 3 •
have the fame formal Inter eft for kind in our pardon as Faith, Jet in
that they are made conditions upon fever al grounds ', and from vrry
different Reafons in the nature of the A els, therefore there is a great
difference to be put between one and the other in this bufinefs. Faith is A a. 10. » 1 .
therefore m.ide the condition^ becaufe in its nature it is fitted diretlly & u * ^| lj * U
ad ipfam RemiAion^rn ; It is commanded and appointed to this office, Aa.5 .3 i.
for the immediate nee ffity anafitnefs oj *>, to our obtaining pardon as* 1 Tim. 1.15.
pardon : For it is not Repentances but Faith, which is the accepting Heb.6.1.
er receiving applying Acl or grace ( which is called its Inftrumenta- ^^ '*'
lit j by Divines -. and ift his conceffion will fatisfie, I Jbo uld be glad ; ) a d 2. 3 8 .
But Repentance is made a condition of par don t on another reafon, & 17.30. &
(though as neceffary) viz. Becaufe Without it God and the Re- 26.10. & 3.
deemer cannot have their end in pardoning us, nor can the Redeemer l 9:
do all his work^for Which we do accept him. For his Workis, upon the HofiVi '
pardoning ofw 9 to bring m backjn heart and life to God, from whom pfal. 2.2.27.
yve were fallen and ft rayed. This was Chrift s work^, to feek^ and fave E 2ck. 1 4 . 6.
that which was lift. Tobeloft^istolofeGod. To be faved, is to be & l8 B°,J*i
brought back to Cjod. Therefore the conditions which Chrift maketh j 3 * *
are, as if he Jbouldfay, If you will be faved by me, ariH are willing cr% * 7 *
that I (hall bring you back to GJB, I will both bring you into his
favor by pardon, and into a capacity of perfonal pleafing and en-
joying him. NoW our Repentance is our confent to return to God % and
the change of our minds, by turning from farmer fin that Was our Idol,
and being willing by Chrift to be reftored to obedience. Vnderftand
therefore (as Ifhallfay more anon) that pardon of pa ft fins •> is aftep
toour futureS anility and Obedience, as one of its ends. Therefore
doth Chrift pardon what is paft, that We may be in a capacity accept-
ably to return to God by obodience* And therefore we ntuft frft turn
to him by Repentance, which i* a purpofe of obedience, before he Will
pardon us. For Without this he cannot attain the ends of his pardon-
ing HSm I have Animadverftons from a ynoft Judicious Learned
Divine, that thinks indeed Repentance and Faith to be all one : and
many others are of that mind. Infome refpetl it may befo : but not
in all : of which VU not ft and to fpeakjtow.
This 1 fay , that men may fee I do not Level Faith With Repentance,
much
(40)
much lefs (as they charge me,) with atiual external works of obedi-
ence^ which in thisfirfi Remijfion and fufiification, I take not to be
fo much 06 exiftent.
Though when the ^uefiion is,why Faith or Repentance have fuck
an inter efi in our pardon, we give the fame anfwer de ratione for-
mali, becaufe God hath made them the Conditions of his promife;
yet we give not the fame Reafon, a natura & aptitudine a&us ; but
very different, as is declared.
Ezek.3 % . 1 1 . 2^. As the Commination is but the lafl part of the Law, andfub-
Iam.}.$$. fervient to the precept which is the principal party and as the pe-
nalty is not intended by the Legijlator propter fe, nor propter fe
loved or defer eel by him, but upon fuppofition of difobedience % by which
his principal Will is violated, and for the prevention of fsich difobe-
diencefor the future ; fo in refloring the finner, the promife of par-
Heb.9. r 4 • £ on or i m pf, n ity u a means fubfervient to the Cfrtoral Law ; and the
Eph. I. io. remitting of fin is not intended to be abfolutely the principal part of
i Cor.7.ip. our Recovery to (Jod 9 but apart fubfervient to our real Renovation
Gal.6.i ?. by Sanllity and Obedience, as imperfectly now begun* and to be per-
2H C2 \J 4 V felled hereafter. Our firfi general pardon is, that We may efcape
2 C° "0 " 6 Gids wrath , and be capable of acceptable Obedience for the future :
i^ct.1.1. Hr foxing particular pardon of each particular fin, is that, we
Hcb. 5.8. may efcape Gods wrath for that fin t and may have the blemifhes and
a Tim. 2. 2 1. defers of our obedience fupp lied, and healed, and covered, and may
be continued in a capacity of acceptable obeying for the future j which
elf ewe could not be, feeing the defeHof the be ft duty defer vet h con*
demnation; and therefore it is through pardoning grace that thede-
fells mufl be covered, that it may be accepted.
25. Yet as our unholinej r s and actual fin, is confidered, not in it
felf 9 04 dif obedience to God, and as diff> leafing to him, but a* apcenal
mifery on us (posnal by accident , as committed^ or not cured , or not
removed, though never pcenal per fe) fo to far.Elifie is to pardon.
Pfal.Sx.x 2. For pardonis of three diftintt forts. 1 , Conflitutive, by God as Le-
gi fiat or, giving us right to Impunity. 2. Declarative or Sentential,
by God as Judge, deter mining our Right. ^Executive, by God, as
Executor of J u flic e, in taking off, or not infitHing the penalty* In
the firfi resjell, to give right to Impunity, containeth the giving
Right to fanclification, fo far as the Want of it is confidered as a pH"
ntfhment. In the lafi relfec!, non punire, containeth among other
things , the not denying w the sjiritand grace , andfo not leaving
m
(41)
us to our ft Ives in unholinefs and difobedience* And indeed fin is a
pumfbment to it felf, and fin and unholinefs it felf t id not the/eaft
part of that miftry of thefinner ; though ftill it mufl be SfiinQly
confidered as fin and punxfhment , and how it is both.
26. So proportionable in the life to come, whither all the fe prepa- p^™, 1 ^'*
rations tend, our own impunity in heaven u not gods ultimate end, Kev '1.5,6.
but a means to our perf eft pleafing and glorifying of him; and not & 19 ? 6,7,
onely glorifying him objetlively, as We are pardoned finners, but fur- 8, 9 .& 2 o.£.
ther pleafing and glorifying him atluaRy : being fuch perfected crea- & 7- " 5' &
tures, and doing him fuch per feci jervice of praije, at is mo ft agree,
able to his blejfed nature, and Which he can take complacency in*
Yea, though you confider our glorification and perfection it felf % as
the tjfecl of pardon , becauft pardon gives us right to full
impunity, and the poena damnt ispumfhment, as toed as the poena
fcnfus, yet the fame fanBity andphrafes, as they are our impunity,
yea as cur felicity, are below themf elves confidered as terminated in
God, and being the perf eft pleafing of him.
27. Therefore all the right eoufnefs or perfeBions of the people of Mac. 5.10.
God in this life confifieth not in the meer pardon of their fin, as R ° m6 - 16 -
difiinB from holinefs and obedience, but they mufi needs have alfo a ' j0 * 7 '
per fonall right eoufnefs, co-fiflingin the holinefs of their hearts and
lives : Which Scripture mofl frequently mentioneth, and Which all
Divines confeft 9 calling it by the name of inherent righteoufnefs.
28. The more holinefs and obedience any man hath , and the left T Cor. 10. 11.
unholinefs and fin , the more lovely and pleafing Uhe to Qod. And & ii$i ji.
the left fin any man hath, the lefs he hath to be pardoned: And the ' ^ oh * 7 > b >
left is pardoned, the lefs he hath of that fort of right eoufnefi Which ^1,°! " ,
confifieth in free pardon* through the blood of Chnft, therefore the
mare any Saint hath of the right eoufnefs of fanBity and obedience f and
the leffe need of that which confifieth inremijfion, the more pleafing
is he to Qod, and more fuitable to his Will, as he is ReBor of man- R
kind; yet he will deal injttrioufly, and as a Calumniator, that /ball Col 412."
run away With one piece of'thu, difmembred from the reft , and fo of 1 Thtf. 4 .$.
the true fence, and /hall report meer ly f that I fay, that he is mo ft 1 P«.x.i*.
pleafing to God, that hath leaft imputed right eoufnefs, or leaf! remif-- ' Pec - ? * ' 7 ] 8
fionoffin, much moreifhefaj QHe that hath leaft of Chrifts righ- pa1 - 4 *- 7 '
teoufnefs] ; -when even inherent righteoujnefs is Chrift slight eouf-
nefs, who 14 made unto us Wifdom, Rtqhteoufnejs, and Sanclfica-
tion,in that he effefteth them in us by his Spirit. My experience of the
G impudency
S ? h Vl 'Mpfdwcy *f r C*iftmv$4t*rj caufeth me to add this Caveat, on fore
lo'virgux's. fi^t of their attempts.
29. Therefore tt is thtt every Clgrifiian mafi fir ft bexd the pow-
ers of his feul, for hot' nefs and obedience, and for thefely out the
fir ft of his care and Lbour, and but covjeejuentially for Rtmiflion of
Mar. 1 3 . 3 l , fi n * becatifs of his unavoidable failing in his fir ft attempts for obedi-
55 7. er,ce - OtherWife, if before the fin is committed, the Right emfnefs of
j Cor. 1 5. 13. Remijfu/iWerein order to be referred and defined before the Righ-
\J ' [L 'z \ 6 ' ttQU S ne f s °f °k*dience, then a man that fhonld ufe his utmoft endea-
L ul .ia 37. votir t0 cwtit m manyfinj as he could, or at leaf?, as he could hope
k Eph.tf. :0;i 1 , flould be pardoned, and he that finned moft, that he might have the
1 z, 1 3 , 1 4, 1 8 . mo ft ufe for par don % did take the moft pleafmg ceurfie to God, and fo
&;.;j4 3 ?A7. men Jhculd fin that grace might abound. Then Which kicked imagi-
nation t nothing is more contrary to Gofpel- Cjrace.
Aer. 13 20 J 3°« Therefore it is alfo^ that God doth deter men from fomegrea-
1 1 , y . ter fins, as more difficult to be pardoned in fome refpetls^ then left :
He\ (£. that is, They fihall not have the pardon of them, at le aft fully, on fo
& i°.3 °i 5 1 quick andeafie terms, as the other : nay he de'terreth them from go-
^Y?** ingfarinfin, either as to the int en five increafe, or the continuance of
zl f ' * '* ttmt, left he cut them off, or withdraw his Grace, and give them up to
Rom . 8 . 13 . themj elves, and pardon them not at all : He chargeth them tofeek him
Mar.j.iiiiij while hemay be founds and call upon him While he is near* and that
i 3,M,a9j3c. tfog wicked forfake his way, and that they harden not their hearts,
Lam 3 42 but hear while it is called to day, left he fW ear in his Wrath 9 thut they
ler.s .7. Jhallnot enter into his reft. Nay, there is a fin which he will not par-
] fa. 4 3. 24. dor, but hath excepted out of the Ail of Remifsion, va.t he final nop-
Mai. 2.17. performance of the Cjofpel-conititions, of Faith Repentance and fir, cere
I a. 1. 1 2,13, . new obedience, andthe Blafphemy againft the Holy Qhoft, (what-
Pf.9 5,io.& foeverbefaidoftotall ^peftacy aljo.) All Which [hews that Cjod,
78.40. as ReElor^ Would have tis rather to obey him-, then put him to pardon
Eph.4. 3 c. our dif obedience : Santtity being ourjanity, the health of our fouls,
Amos a.1 j. an £ pardon y Ht one part of the cure (curing our oWn lofs and mifery,
but not our mholinefs as fuch, ) And Qod would have us rather to
forbear wounding our felves, then to make wounds for him to cure*
zAnd therefore, dtfobedience ( Which muft be pardoned) is commonly
called in the Scriptures, the difpleafing of God, and the offending
him ; it is a wronging and abufing him y it is a pr effing him, a pro-
voking him, a grieving him % &c. And God would rather have us
forbear this, then to put him to remedy it \ and is better plsafed with
not?
r4?)
not-grieving him, not difpleafing and offending him, not abufing bin*,
then to do all this, and then feei^ a pardon. Thongh its true , that
When We have foolijhly offended , a pardon through Chrifts blood
doth blot out a 1 1 the gut It or obligation to puni foment.
I fyeak not all this of Gods Decretive WiU de Rerum eventu,«0r
do InoW dfpute, whether according to that he Willeth fin y and whe-
ther tt be fit to fay ', that (iod had rather David committed Adults
ry andCA'urder by Gods permiffion , and be pardoned for it s then
not to commit it : Theft I now meddle not with ; but it is his Will as
Retlor, de aequo, Bono, Debito, Jure , that I ffteah^ all thu of :
And jo Inherent Right ecu fnefs is thus pleafingto God.
3 I . Hence it is that Chrift himfelf, 04 Mediator ; and Redeemer,
in fatufying and procuring pardon, is a Remedy, a means to our Re*
covery, away to the Father, &c. It 14 one end of his bloodjhed and Mat.t1.57.
Redemption to procure us the Spirit, and reftore us to a fiate ef Ho- 1 Joh. $.?,£.
linefr, and to pur i fie to himfelf a peculiar people , zealous of good Ma .1 21.
rsorkjflix.. i.iq.&toVtaJb us & clean few >th at hemay prefent us pure * ' - 11 '
and acceptable to his Fat her, without ffiot or wrinkfej^ph . 5 .26,27. 1< h 146
Tet let none fay here, that I make our own fantJity to be a better Mac.9. ' 2 .
thing fimply then Chrifts fatiifaclion or merits , in making it the 1 Joh.3.8.
€nd % which is al^^iy better then the Means : For, I . / make it but Hc ^- l 1' 1 1-
ont part of the End, and not the whole (nor do I fay that it is the
Ultimate End at all:) And it is the whole End that is better then
the Aleans. 2. And it is not fimpliciter & materialiter , that the
£nd is alway bitter then the means , but its only true of the means
in the f0rm.1l notion of a means, and not quoad naturam rei. If any
further ob\ell , that God is better pleafed to have the world Redeem-
ed by Chrifl, then to have had them keep their innoce^cj, and to have
his own people fin, then to live perfetllj , or elfe it fhoull not fo
come to pafs. I anfwer, Th-s *s tranfire a genere ad genus : It con'
cerntth Gods will fe Rerum Eventu qua talis, of which I will not
no)X> dfpute ; and not his Retloral Will, de DebitO & bono Morali.
/ doubt not but God car. fee that he be no lofer by fin, or t'fe he Would
not permit it : But I am not now sfeakin^ of that Decretive Veil!
about everts s Which in mofl things is fo far above our reach, and
therefore is called by Divines, his Secret 'Will; but of that Will by
which he is the Fountain of ^Mo*al Good, and Cjovemeth the world^
and which is more Within our rc.uh , and therefore fittefi to go-
vern our exorefftons : and which in the Lords Trayer we
q 1 pray
(44)
pray may he clone in Earth as it is in Heaven,
32, Hence alfo it is that at toe increafein Holinefs we increafe ik
Lok. 1.5 1, favour with God : which if it might befaid cf( hrift who never had
Heb.j .8. an y <jj r i va (j ve defeSi of Holinefs* but only toot to increafe in the ex~
Mat. i 5.10,1; -r r ■ 1 > r 11 1 1 r 1
luk 19. 17 trctje of it, having no fin at all, how much more of us, who are re*
24,15. J moving (till from our Corruption and finful provocations of God.
Prov.i 1. 20. Though if toe take Gods Love ufignifjing only his Decree of doing
Mar.10. 15. Good to us Eventually ; it hath fo no increafe or deer e a fe, and is the
HcTu'ii f ame ^ e f ore rve are Regenerate, born or Redeemed r as after, yet take*
2 Tim. 1. 11 . '*£ *t (as 1 before fhetoed it is fine ft for us ufually to take it ) for
1 Cor. 1 j. 3 4. the All of his will as the Fountain and end of Morality, and as he is
conceived {after our low manner of Conception) to have that tran*
fcendentlj and eminenter, tohich formaliter in man we call Ethical
Vertue t GooAnefs, Holinefs, &c. wherein conjiftech tfae perfections of
the fVill, and f owe may, re e muft fay, that we increafein favour
With Cjod, as we increafe in Holinefs and obedience, and the better
any man grows \the more Godloveth him tohich tohether it can be (aid
ef his par don, which addeth no more to him t but the continued or renew*
ed Right to Impunity (and therefore moft Divines faj Juftificationis
perfetl, but fanBiftcationis ftill to increafe) I leave to confederation.
3 3 . Hence aljo it is, that in the ft ate of perfection tn G lor y,t here fhall
Rev. 11.27. be no more pardoning of fin, (though the remembrance efrbleffed effetls
Eph.5. 26, 27. of former pardon fhall be continued, and we fbaUpraife God for ever
for redeeming us fry the blood of the Lamb) but our Holinefs fhall
be per feci, and our Right eoufnefs from that t ime fortoard only in*
herent (though as to former fins, toe ft ill fhall retain the Righteouf-
nefs of Remiffton) ' which ihetos that per fell: holinefs and inherent
Right eoufnejs, is that which God is better pleafed with, then to be
ft ill remit ting fin, and covering our oton faults -, or elfe he toould not
make that the ft ate of our perfection, tohere he fhall attain the end of
Chrifts blood ^and all his means and workings fully , and toe attain the
end of our faith, hope and labours.
34. As fubjeclion and allegiance to God goeth naturally before
our finning again ft him, and fo before the pardon of our fin, fo token
the finner is Receiving C hrift by Faith , he muft fir ft in or*
der confider him as a Km?, Ruler , and Teacher, before he confider
or Receive him as the Pardoner of any future fin againft (fhrift y
•which ( though it be like to meet with relutlancy with thofe whofe
principles it fubverteth) is jet a moft evident truth. For pardon pre-
jstppofeth
Luk. x 1.2.
(4$;
fuppofeth fin, and fin prefuppofeth a Law and Lawgiver and fob- Io{h ^ . %
iettion : There is no fin but agatnfl a Law and a Soveraign, and Mat. i 8.1*,
»# pardon of anything but fin and pumjhment. ic «
Henceit follows that as to the future, we Receive Christ firfl \^ c } 9 ' %7 '
and principally tofantltfie,ruh ana guide us, and bnt confequently to ( ^i^ 6 '
pardon the tmpgrfeMion rf our Obedience and our atlualfins, which R om . 7. 1 9*
we would fain avoid and be without if we could : But Obedience is 2 4>* J.
intended before the pardon cf dif obedience. Sec'tefcr*'
3 5 . Te t herein is a main difference between our firfi andfecond
Allegiance ; between our firfi Jubjetl ion to,and Acceptance of god- ^"'JJ* * 8 '
Creator, and Q od- Redeemer , God as Ruling by the Law of\Vorl^, R m .3.15.
and as rul ng by the Law ofGrace,\iz- that we had no former faults Luke 1.74,
to be pardomd,when we were firfl fub eft cd to Cj odasCre.it or en- 7 5)77-
lr; but we have a mountain of debt, 0} crimes, oj guilt upon our mar k w ell:h:t
backsvhen we are firfi called to Accept of and fubmit tothe Re- 1,1,3^ *.
deemer • And therefore as to all this former gult, we do define ioh.5. 14.&
Chrifi, firfi in the order of our confide ration, as one that hath fatis- 8. 1 1 .
fled for its, and paid that fcore.and will pardon all thefe former fins, £j*l» 8 ?« 8.
upon his Cjofpel terms, before weconfider him as either to govern ar * 7 * 2 *'
hs, or pardon our future fins. But this proves not that pardon is
firfl accepted or received before Chrifi as Lord, though ;t be firfl
defired by m : Tor the order of nyfcceptance and participation is
net the fame as theorcLr of ' Dc fire « For Acceptance mufi follow
the Order of the gift or offer, but De fire may run before it.
Here alfo it appears, that there is a great difference between our
Receiving Chrifi for the pardon of pafi fins, and of future fins, in
cur confi deration and intention. Alfo a Chriflian may lawfully wifk
And pray againsl the need of further pardoning Cjrace, and hope
for the time when he fhallrcr.ew his need of it no more: But he may
notwifh for the time when he frail have no need of bemginherent-
ly righteous * perfectly holy and obedient. -
g5. Chrifi never dyedto Reconcile (jod to our fins , nor doth w^i. 1. 13.
Cj od through Chrifi love, or accept our fins, though he do accept Htb.i o. i6 y
4 Duty that hath fin commixt •- nor doth God like fin ever the bet- r 4> 3 ° % 3 ] •
ter becaufe it is a member of Chrifi that corxmitteth it « nay, as it N " m - 3 * •* *.
ht th may aggravations more then the fins of aliens, Jo in refpetl * £ ', $ ,
pf them fa hater h it the more. Of a truth I perceive {better up- ' **
on thefe convincing confederations then heretofore I did} that God
is no resetter of per fans, but in every Nation hi that fiaretb him
and worketh right toufnefs is accepted of him.
G j 7, *fc-
(46)
37- Nothing but fin needeth far don by Chrifi : And he never
pardoneth any while they are in their Rebellion 9 and under the full
£€t. 1 1-19* dominion of fin ; But when they in heart and (Covenant Return to
Aft. a^. 1 8. their Allegiance ,to their rightful Lord by the Redeemer, then doth
Rom. s-i©'. fa pardon all fins pafi while they weretn Rebellion , awd putteth
1 8 io zo ?i thtm in a fure -way for the pardon of their future imper feci ions
& '5.6.7.' of obedience : fo that all their future pardon but of 'imp erj : etl t-
locl 2.1 2)i j, ons, or fins con (i sting with their Allegiance^which fiill imply fin-
*4. cere obedience • but it is not of the fin of Rebellion,or Renouncing
fcz€k.i .30. t ^ r s overa ig na g a i Hti nor of denying totally the fon by Apofiacy .•
fhouldthey do this, there were no more facrifice for fin, but a fear-
full looking for of Judgement. Whereby it yet further appears
that our pardon of fins after Conversion, is not our whole or only
0$* Righteoufnefs ; but as to our fiatebdoie Converfion , the par dan
of our fins then committed , is all our true Righteoufnefs : unlefs
improperly, fecund un quid, comparatively, or the like, you fhould
call a wicked mans works Righteous, when they are lefs unrighteous.
Teajhis Righteoufnefs, which confifieth in Remiffion of our pafl [ins,
doth in order of Mature follow our inherent Righteonfnefs ; There
is no Adult per fon that ever part aketh of this, commonly called
Imputed Righteoufnejs, till he have fir fi the inherent Rghteouf-
nefs of Faith and Repentance, which contains a refolution,for fu-
ture New Obedience ; though yet he have not actually fo obeyed .•
y?a, and, that actual obedience follow e thin the fame minute cftime
according to the opportunity 0} exercifing it , and thats ever in
forbearingevil ; andat joon as m?y be in doing good. So that its
Gods fi ab lifted order, that the inherent Righteoufnefs of Faith and
Repentance (hall go before the Righteoufnefs of Remifsion , as the
condition of enjoying it,
3 8 . There is mfuch thing in rerirp natura, as a true Righteouf-
nefs, which doth not formaliter make the per fon fo far Righteous.
It is a contradiction : As to fay, There is whitencfi which makes
2 Ioh.3,7. not white^ or Honour that makes not Honor abl : Or merit that
makes not defer vixg, or fimilitude that makes not fimiU : Or
parity that makes not parent \ or Paternity that makes not pa-
trem, &c.
Rom.5.1^, 39. To make jufi, is one ( the firfi) fort of \nfiifying, com-
17,1 8,i 9,22. monly called (fonfiitutive, as the following forts are efieeming jufi,
compared. Judiciodiicretionis, and maintaining jufi, Apologetically by plea,
and
(47)
and fentencittg J u ft, definitively by Iudgem nrphkhUthe moft proper
and perfeft. Other fubfervient forts there be, as by witneffcj,
&c.
40. There is much more goe t to the continuing and confummating ^ 3 f» ! » $6 %
our Juftification, then doth at fir ft to jufti fie us t as to the condition ." 7 "
on our parts , to be performed to that end. Faith alone without ex- Mu.^.14 \c
ternall aft s of Obedience, doth fuffice to our firft Justification: Tea, 1 Ioh.i. /.
the firft folitary numeric all aft of f.uth: But fo it doth not to the R < v -*».
continuance. For there is ft ill requi fit e thereto, 1. The continuance j^^^^'
of the Habit, 2. And renewing the aft of that fait h % 3. The additi- flohi
on offincere Obedience: and many particular Materials of that 1 j, 18,2V.'
Obedience (but not all) are made fo nee e^fary, that without them, Wac.18.35.
the obedience cannot be fine ere ; as to be Hnmble, to forgive others,
to love one another in Chrift, to be merciful, to confefs Chrift, and
fujferfor him , if called to it, &c. thefe mujr be in the Habit, and
ordinarily prevalent in aft, upon op fort unity*
1. Arg. The word exprefly conftituteth thefe Conditions, of See after of
our not lofing our ft ate off u ft i fie at ion , or of continuing it-> there- JJ 1 * more.
fore they are fo.Iloave formerly (hewed it in many Sciptures. 2 Arg. c •' l6 >
Our firft faith having the true nature of a Covenanting With Chrift^
and giving our f elves to him,and taking him j or our Lord- Redeemer',
therefore it follows, that as the Covenant making and Accepting Was
ofnccejfitjy as the Condition of our firft Right and Remiffion, fo is
our Covenant keeping, oftheiameneceffitytoour continued Right;
and that God is, as it Were, difobligedjf we [hould not k.eep Covenant.
And the keeping hath more in it then the bare making. No Cove-
nant Relations ufuaRy are entered among men, but the Covenant
keeping is more then the making, and the Condition of their continued
Right more then of their firft Right. So it is with a Subjeft to his
'Prince, Wife to a Husband, Souldier to a C on9man der, Scholler
to his Teacher, Servant to his CMafter, &c. Promifing will give
them the firft Right ; but ptforming (in the ejfentialsjmuft continue
it, or it willceafe. For the end of the promt fe Was its performance :
And in that refpeft faith , which is the Covenant, ts infer 1 our to
be hence which is promifed ; though in other refpefts it may hefu-
periour. 3. Arg. If there Were no more necejfary to the continuing
of eur Juftification-, but onely the fame thing which did conftituteit,
thenwefhculdbe 'uftified by no one aft of faith to our lives end 7
hut only the firft tnftantaneous aft, andfo our faith after thatinftan*
ficxldi
(#)
fhould never more be Jesftifpng faith. But thatsfalfe \ for Abra-
ham is (aid to be fttftifiedby An aSi of fAtth, which was not his firftxfo
Was H ahab, andfo are we alL So that more is required \ as the condi-
tion of continuing it, then beginning it.
iloki 9 4 1, H e n c **if°*t*tP* ars > that though We Are fimul & femd,
ic %. x,'*.' miverfally J unified from all jhe fins of our Hnregenerate ftAte, yet We
Luk. 1 1 . i . Are not fo from aI I following fins • and that there muft be a continu-
ing CAufe of our continued Iuiftfication ; which is {for the neerefl ef-
ficient) the continued MorAll aft or force of the remedying LaW> or
thepromife.
See all the 42. Hence alfo it is evident, that Juftification or pardon, as to the
Texts cited prefent exifience of it to a *Behever % is atluallandnot meerlj condi-
before to tionall, as it was before Believing : But as to the continuance, and
p * ' renewed pardon of Renewed fins, and the confummat ion, it is conditi-
onal! ft ill. Arg. I. Its evident in the letter of the premife, (jiving
even to 'Believers fuch Remiffton and Iuftification, if they perfevere^
if they forgive others 9 obey, &c. Arg. 2. Elfe (as is j aid) no one
isftt of faith it felf, but the fir ft could be the condition of par don y tf
it did not remain conditional/ as to the continuance and renewaR.
43. Salvation is as freely Given-as our Iuftification, and on the
om 'l , \* 1 * f ame conditions as our full Iuftification at Judgement is ; for
Rom.4.4i?> that Iuftification confifteth principally but tn determining our right
16*. & 5,17, tofalvation by pnblick [entence And it is as much difhonorto Cbrtfts
18, ix. & 6. blood and Free-Grace, to make man his own Glorify er , as pardoner,
25. & 8.i,i, Qr t0 gi ve the honor of fori/l to man % in the matter cf falvation^ as
Heb.i 1 \ \2 mu ch at in pardon and Iuftification. It u therefore a vain diftintlion
Tit. $. 4 1,6,7 Without any ground in Scripture , to fay that faith on ely is the con-
tph.i 4 3 5>', ditionof our finall Iuftification^ but Works alfo are conditions of the
7*j9> Gift of Glorification* And to make one atl of faith lufl if ying (viz.
the Apprehenfion ofChrifts Might eoufnefs) and another favir.g^ or
adopting, as the condition ofthefe f is meerly Without Script urejvtich
diftinguifbeth not faving from ju ft if ying faith, as to the nature of the
aft.
, 44. It is a Chriftians duty to make his own continued, renovate^
at. .11/14, and confummate Remiffton of fin ^ and his fal nation , one end of his
C0I.1.H313. obedience : And to workout his falv at ion with fear and trembling :
Phii.».i 1. and the contrary dotlrine is pernicious and intollerable. Therefore our
Mit.ii.iz. obedience is fome means to thefe ends \ therefore called, The way to
Rev.xx.i4. thtKing d om ,
45. Though
(49)
4> . Though Chrift only hath fatUfitd for our difobedience] and
merited oht pardon, and (faufeth us to perform the Conditions of the
Neft Covenant t yet he never performed thefe for us in his own per-
fonjo free us from that performance:He neither Believed in kimfelf,
nor Repented by a change of mind % in our ft ead ; nor Vvillfave us, if
we bo it not our [elves. TSfor did he ever procure or intend a pardon,
for the final nonperformance of thefe Conditions.
46. The Covenant of Nature {or Veorkj) giveth us no Pardon of^ ™ J-fc 1 *
ftn,noryet will it pronounce onrperfons Righteous (fimply and pro- l*'~?'* 7 &7
per ly) for our m oft fine ere Obedience ■> while it is imperfeU : fo that I? ' 14 ,i 5 1 , 16*.
neither our imputed R*ghteonfnesfs is given by that Covenant, »0r Mac* 5.46.
our inherent Right eoufnefs at all Denominated a Right eoufnefs (m
the fenfe before exprejfed) b) that Covenant. 'But it is the New
Covenant thatgiveth us the right eoufnefs of Remiffton, and Imputa-
tion, and Denominateth us righteous becaufe of our performing its
Conditions fo far , and upon both denominateth us univerfally
Righteous.
47. The Law u the rule of *}ujgement t as Well as of Duty ; by
which Duenefs or Right is determined fcntentiallj, as it is conftituted
firft. To Judge by fentence, is the Genus, Which confifleth in Iufti- loh. 11.48.
fication y or ^4bfolution, and adjudication of the Reward as one Spe- loh «*' *V~>
cics, *nd Condemnation as the other. As the Law hath two parts, * * ,2 A> 2 * J
the precept and the fanElion, one determining what (ball be Due from ] £ , '{£ , *
m to God, the other what /ball be due from Qod to us . fo the A ecu- 18,19, 3 5, g 6.
fation and the Iudgement hath two parts. The firft is the mediate, ^.7,11,12,
neareft, inferior part {in Iudgement ) as referring to the other as *l> z +> l6 *
the end : Andfo the Accu fation Will be this,£Lord s tbefe arefinners, lO °™ mD:Ked
or have broken thy Lawf] This is but in preparation to the Conclu* R om . z . 16. '
fion , which is ^Therefore thej are not to be abfolved and glorified, Aft. 17 $ T ,
but condemned."] The Antecedent mufibe confined [_we have no* p "« 4, u 6 -
lufiification from that charge in itfelf confidered] The conference'.**' z £'
u to be denied, an dthe reaf on given \Jefns Chrift hath died for us, pf a i. ? . '
and We are pardoned for his Merits : and therefore we are not to be lam. l, 1 :
condemnedjbut to be glorified, though we have finned. J In this part
of lufiification mans works have no partner fi-Ap With Ch r *ft* Righte-
oufnefs, or Remiffion of fin ; But this much will not ferve the turn :
For feeing Chrift himfelf was given With his benefit s^bj a Law of
Grace and upon certain conditions, and did rule his redeemed ones by
th.it LaW ^therefore the find fentence Kill be by Chrift, as Redeemer,
H and
(5°)
and According to that Law (with all that are under it) : A nd there'
fore the next Accufation Will be [Lofd, thefe are Vnbelievers, Im-
penitentjr Rebels againft thee the Redeemer ', and did not Perform the
conditions of thy promife, or LaW of Cjrace~\ that it the Mediate
Accufatton de Reatu culpa? : From -whence it inferred the remote
and the ultimate quoad reatum poena?, thus, [Therefore they have
no Remijfion of fin according to thy Vromije] and [therefore they are
liable both to the common condemnation offtnners, and to the great'
erfpecial Condemnation of unbelieving impenitent ftnners~\ Againft
the firft Accufation no man it Juftified but by his oven Faith, Repen-
tance and Obedience, that it, by pleading not Guilty* And if this
Accufation be not brought or fuppo fed againft men in Judgement^
no man can be condemned (at leaft that hath heard the Gofpel) : For
it isonely the Unbelieving, or t Impenitent, and Rebels againft God-
Redeemer, that fhall be condemned to Hell, becaufe being fuch, the
former Quilt it not removed, and a Greater is incurred* The foul
that ii Juftifi d by its own Faith, Repentance and fincere bedienca
againft the firft Accufation, it confequentially Juftified againft the
Second, [_of having no pardon or. part in Chrift f\ for the Antecedent
bdrg difproved, the Confeauent it thereby difproved. ts4nd this be-
ing proved that he hath part in Chrift, and in hit promife of pardon
and Life, thence follow eth immediately the final feMtence, therefore
for the fake of Chrift his blood and Merits he is to be Juftified
or Abfolved, or not condemned, but as a Member of him to be
Glorified with him in his Glory. So then men fhall be condemned
both by the LaV? offVorkj^andthe LaW of Grace : but thofe that are
Juftified fhall be Juftified only by the Law of Grace ; yet again ft
the Accufation of beingconidemnablefor violating the Lato of works,
{ball We be Juftifedby Chrift sjatis fall ion ; and therefore I may call
that JatiifaUion our Juftitia prolegalis $ that wHfich it inftead of a
Legal Right eoufnefs tout.
48. Therefore doth the Judge juftifie men-, becaufe they are fuft :
Gen. 18.23, Hehateth him on earthy that juftifi eth the wicked, or condemneth
24, 15. the Innocent . The Right eoufnefs of the caufe, and of the per fon as to
Pf ir 1 7 8 1 5 " '**' ca "f e * " **** Rea J on *% as t0 f ^ at cafi f e l° s ** Juftified.(Though
Rora K *\ y €t f ^ At ma y ^ e ca ^ * C afi l e ™ Law-fenfe* which in Logic\ it but
Ronvz.2,3,5. a Condition : and that may be a true Caufe of the Juftifying or Re-
2 Tim 4. 8. warding fentence % Which it no true caufe, but only a condition of the
*The(.i.j. Reward it fclf or Right to Impunity.) What foever Caufe is io be
tryed
(*0 icb'u,*
tried injudgement is either uft or nnjnjl ; and fo the per fee ds to J4 i0 Ji lz
that Caufe , is jufl or unjttft } a*i f&rr* « »a middle between Mal.i 4t,
r/;f/>. What fever therefore Will be the c.itife of the Day to be tried, & H» * &
if it be a Itlft caufe,Willfofar I:<ftifi> the per j on as bis Right couf- J 7 '^ 8 '* **
«*/}. /f /* evident that as the general final cau ft of that 'Day WiH ]f a , f^'fr
be whet her we are fotis of Life or Death to be fent to Heaven 6i,s.
or He\\. as to which our Righteoufnefs is QNon Reatus mortis, &
Jus ad p. aemium] formally (Which is a Relation) fo there are two
fubor din.it e caufes to be tryed in order to this '- The next to it t Willbe 9
whether we have part ia Chrift, and the Gofpel Guift : The ifrxt EcclcC i*. 1 4 .
v is in Subordination to this ; vi*, whether we have performed the Mjt lz -^.
Conditions of the Gofpel : and upon this will all depend and the h 3t 25 '
final (entence 'fo that this beingpart of the Caufe of the Day > the
Right eon fnefs of this caufe muft needs be the Righttoufnefs of
the Perfon, becaufe of which the Iudge will fo far luftife him. The
Confeffwn of the fir ft Guilt ofmeerftn s is ft Til fuppofcd.
49. By this it appear eth that God will ludge men according to
their Works, and according to what theyh^ve done in the fle/o^ Whe-
ther it be Good or Evil ; and that it Will ke a part of the caufe of P*r**s in
the daj t to try us, whether we have fulfilled the conditions of the New * fa: ' 2 *• 2o «
Covenant or not, appear eth, in that £hr:ft doth not cxly ttll m jo in lQ I * ^' 9 \
his defcription of the Itsdgement ; butfo much infifteth upon this, that z Cor 5 9 1 o.
we muft be very obfervant left we fee not the reft , but take this for A&s 17.30,
the whole trial : Mat. 25.21 . Weil done good and faithful fer- S 1 .
vant, thou haft been faithful over a little, &c. A nd Luke ad det h, Mat 12 -* 6 >
( what is here plainly imply ed) Becaufe thou haft been faithful : \\omi,6jV
1'erf 55,36. For I was hungry, and ye gave me meat, &c. that 9 } i 0j li, 5 ' \
i:, [_Te preferred me jour Lord Redeemer before your Worldly Riches , » Cor. 4 4^
'Pleafures, andfafety ofLfe, which you are not invefted ix^ot deny- Kcr « 2 °. x r >
ing to hazard or expend all for me, when Is: all you to it, on behalf of ^ 1 ? *
my members:'] And upon this ground, they are not only called 41,42,43 /
Righteous, but adjudged to Life, verf. 46. And the Lord himfelf & 2,2 i.V?«
Who fpake thefe words, doth expound the word Righteous here by tP *i ll 7-
other Words*, in loh. 5. 29. Here he faith, And thefe (hall go away
into Everlaiting punifhment, but the Righteous into Life Eter-
nal And there be faith, The how is commmg in the which all
thai are in the graves, fjall hear h's voice, and fhall cove forth %
They that have Done Good unto the refurretlton of Life, and they
that have done evil unto the Refurretlion of Damnation. Tet let
H 2 ncne
CsO
none think jh at btcmfe Chrlft maketh in all this no mention of his
ownfatisfallion, and our Righteoufnefs which confifteth in Remiffi-
on of fin, that therefore there is none fuch by which we are fuftified ;
■ fo> he here prefappofeth the fmner Redeemed by him-, and conditio'
nally pardoned through his blood, and this to be out of doubt, and his
performance of the Condition to be tha t Which* is queftionable, and
not whether Chrifl have done his part on the crofs.
50. By all this it is mofl evident that all that (ball befaved and
Iuftified in judgement, yea or Conftitutively > or eftimatively in this
All the Tcxa y t f e ^ MU j} i oave a twofold Righteoufnefs, one in the Remiffion of their
Ms""* 1 ^^ fi ns ^ y chri ft s blood and grace, the- other in the performance of that
1 Ioh. h 7- condition of pardon and falvation which the Gofpel doth Impofe:
lames 3.18. and that bj both thefe a man is conftituted lufi now, (as I thinkjall
z Cor. 9 9. "Divines confefs) andbecaufe of both Jhall he be fentenced Iuft in
*: w ' 8 * ' lodgement. Tet with a very great difference both in the Reafon and
xt». & 3 z , 18* *&* Order of them , Which mu(l be carefully marked. For Chrifts
1 9 a 2 o. * Righteoufnefs doth luftifie us Merit oriou fly , butfo doth not our own
Rom.4j5.j9j performance of the Conditions, Our Vnbelief and Impenitency do
* x **4« Merit our Damnation f and fo we may yield that the Meritum
GaT? Z '6^ Caufae muft be enquired after in Iudgement : but our faith or any
Heb. 11. 7. other aUons merit not pardon or falvation* And for the order*.
2 Tim 4.8. obf erven invefpetl of our fir ft Iuftification, and of our continued
A&. ic. 1 ?• Iuftification, and ourfentential Iuftification. <*y^s to our fir ft lufti-
jvi at. $. io. ftcation (Which Divines commonly mean alone when they treat of
& 1 i 4, & Jfiftifcation) Our Remiffion of fin is only for the Merit of Chrift,
1 1 6. & 1 1 3 and in his blood: and I give not fait h,or any atl of man the leaft Co-
18,19. & 1 2 * partner fbip With Chrifts Right eonfnefs ,nor any (bare in this honour.
z8.& 15,19* 2{oW feing our Divines do^commonly mean the Remiffion of fin,
& ii. xi. an j t j lc Accepting us as pardoned when they fpeakof Iuftification,
and all this I afcribe to Chrifts Meritorious fatisfaclory Right eouf"
ne-fs alone , and not at all to faith or works as any,caufes, I conceive*.
I grant them the thngthat they contend for* Only our own faith
and Repentance (without the prefent exiftence of external Go/pel-
Workj% much more without the Works ofMofaical Ceremonies) are
Conditions without which God Will not pardon or luft/fie any man.
The fmner being thus pardoned of 'free Grace ,it being the nature of
all Graee to Cooperate and mutually further each other, our after-
Holinefs and Obedience may well be called one End of our former
Iuftification and pardon 'for Chrift did of purpofe pardon us, that
being
(n)
belvg clenfedfrcm Quilt, we might be more enable of the further ^ ' 10 f * * *
degrees of Grace, and Acceptable ferving God'. And th<tt Holi- m^iq 4A*'
fiefs and Obedience which was in feme refpetl one End of former far* \\ cv . 11. 1 1 .
don, 16 a Means to future pardon , andfo on', every precedent Work Heb. n. 4.
of Grace in pardon ng orfar.tlifying having fome tendency to the fur' Mlc l > * > •
theringof "that which felloes , and all being wonderfully linked by ^ * *°' l
Divine ftifdom in the blejfed chain of ourfalvation. So that par- pfel 91 1 1
don may be both a means to Holyr.efs, and Holynefs or Holy atls &5^, \t,
fome means to pardon, in fever al refpetl t ( though in the fame refpetl Ga ^- 6 - 7, 8 .
they could not.) Hut in refpetl: of our Sentential Jufttfication by the 2 Cor.?. 6 •
Judge^our perfonal Righteoufnefs is meetly fubordinate to the right c-
cufnefs of Chrifi : ( andfo it is as to the Remiflion of our fin in this
life : I mean as to the end of [ Remitting^ ) even as the Condition
is fubordinate to the pardon or other gift. S§ that it is to prove U6
to have Right in Chrifi and Lfe in and by him, that onr own Faith,
Repentance and Obedience, come to be auefi toned at that day, and to
befo much of the caufe of the day. Let no man therefore fay, that I
maks our o\\n Righteoufnefs {perfonal) to+ejbarer with Chri/ts in
the fame office or honour \for I only make it a neceffary fubordinate
to it, but not Coordinate at all : and this Ido t becaufe he hath done
it, T*t if Vre fpe*kj>f Righteoufnefs, not as confifiing in one fpecies,
Remiffion of fin, {for fo Chrifi s Righteoufnefs is the whole meritori-
ous caufe ) but Univerfally, as containing all that Righteoufnefs
which Vre have, or are any way Jufiified by } fo I fay, Chnfis Righte-
oufnefs is the who) e caufally, both as to Merit and proper Effici-
ency t (for we have all from his blood alone or his blood and Spirit?)
and fo Chrifi s Righteoufnefs procuring our pardon, may be f aid to be j^ ev * 22, l +
quafi Univerfalis, Vniverfal in a fort , that is excepting only our l^ C i,\V
performance of/hefaid condition : when, alasjhat is fo fmall a fart , Exod. $4 .6 7.
thas its meer grace that gives it the name of righteoufnefs & the ve- & 15.7.
ry def eels of faith itfelfmnfi be pardoned thorow Chrifi s or We peri/b. Ma , t 7.* 1 1*3-
But jet to fay /imply and abfohtely ,th<it our univerfal righteoufnefs F ' 4 . ' 7 '
confifieth in pardon through Chrifls bloodj* plainly to fay, the Saints M a J ? %aA
are no Saints, for they have nothing but fin, and have no inherent ha- & 16. 17 [
b tUalor atlual Righteoufnefs at al;(for nothing but fin is pardoned) c ol. $.1^24.
then which nothing more contrary to Scripture or the concurrent ** c b ?•?•
vote ofallfober Chrifiians of what Tarty foever (the Antinomians 1
take not in this as fober.)Our own performance therefore hath but the
nature as it were of a particular Righteoufnefs {though confifiing in
H 3 many
y many particular afts) fubordinate to Chrifls Righteoufneft \yet not
Umtsl 24 f m ^ * p*rticHlar Right eoufnefs as even the worfi manjnay have, hut
Luke 19 17. f HC b a one as our Abfoiut on or Condemnation Final ar.d General
1 Tim 4 ; 8. dependeth on as its Condition ; becaufe God hath chofen the particular
James 1, 12. jJHatterofit to this great office. And whereas this particular
Right eoufnefs confifteth of our faith and repentance as the Condition
of our/ unification is fir ft given ,& of the Contixuatce of us faith and
Repentance • with the fruits of neW fincere obedience as the Conditi-
ons of the continuing or not-lofwgour Iuftification or pardon ; fo
in Judgement, 1. If We are acenfed of final predominant Infidelity,
we muft be Juftfied materially by faith $ 1. If we are Accufcd of
final Impenitency, We muft be Juftified by proving our Repentance ;
3. If we be accufedof final predominant DiJ f obedience , We muft be
fufti fed by our Works of obedience, 4.IfofHypocrifie,we muft be
Juftfied by ourfincerity, appealing to the fearcher of hearts ; and,
faith Dr- Prefton, by our Works : But they more immediately jufti-
fie in theforementioned refpecl. And Chrift mentioneth them in his
defcription of the Judgement more then faith or Repentance, (perhaps
asforefeeing hoW men would miftake here) ; becanfe faith is vifible
< and untaueftionably imply ed infincere obedience ( and fo is Repen-
tance) ; but obedience is not imply ed as exiftent in faith and Re-
pentance. Obedience is in them but as in femine, and in the Caufe,
but they are in obedience as the life of the tree i&in the fruit % or the
life of the Root in the ear of 'wheat , or as the life of tfa Heart ap-
pear ethin the lively motions and operations of the body.
1} 'any fay ', It it not proved that there is any Accufation of the
Saints at Judgement, or any fuch particular proceedings in their
Juftificaticn'J Anfw. 1 J am not now proving but confeffing my own
judgement. Yet that Satan ii the Accuferofthe Brethren I know %
and that wefhallbe Iudged according to What We have done in the
bod], Whether it be Good or Evil, and muft give an account for eve-
ry idle word : and Chrift Will mention feedings or not feeding,
cloathing, or not c loathing , vifiting , or not viftting , as a
Reafon of hisfentence : zsfnd he wtll call for an account of the parti-
cular talents , Whether one, two, or ten, 2 . We do not know how Cod
will manage that Judgement further then he hath revealed' But fup-
pofe t as is moft probable, that Chrifi Will difpatch all in a f mall time,
and make no long and delaiory work^of it, yet if he do but open the
eye of Confcience to fee alias naked m a momenU he will reveal it
in
(55)
in the true order ofCaufes and E feels, Antecedents and Confe-
ejuents ; and hoft one dependeth on another : This his oftn defcription
of the Judgement plainly evinceth ; and all this Order can hefheft to
thejoul in one moment. So that they ftho would from the fpirttu*
alnefs and fpeed of that Judgements or from the perfection of the
Saints deliverance by J unification in this life , argue againft this
Judgement , or the rational natural order of its proceeding, that in
this Confujion they maj h*de their miftaket, do in vain contend
agatnft the clear eft light of cripture. And they that fay we (halt
uot be Juftijied in Judgement, but only Declared to be Jufti-
fied here, do either fay confidentially [fte [hall be condemn-
ed'] or elfe \_ we fiall not be fudged at attf] feeing Judgement in ge-
nera^ is by Juftification or Condemnation tnjpecial : and then they
deny a main Article of the Creed, that Ch*' r fhall come again t9
Judge the quickjind the dead. To Determine our Right by Autho-
ritative Ttecifion, and put it out of all further Controverfie, and
give us our Jus Judicatum, (ft ho had before but our Jus Conftitu-
tum,,) and this M made prer eqw.fite to our Poffejfion of the King-
dom of G lory ) and our Jus in re j all this, fthich u the ftor&f Judg-
ment, is fomewhat more then bare declaration of What was done be-
fore. Though fit ft ere no more t yct fuchd kindof Declaration as
that is % may well be called Juftification, and Abfolution. And
if by Declaration they mean a true fudging, they fay and unfay,
contraditling themfelves.
SECT.
(56)
SECT. III.
Thefwnofmy Judgment ^with thtfumofmy Proofs.
HAvingthus faithfully, opened my thoughts , how much 1 give
to any aUionsofnsan ,1 mil ad\oyn fome ofthofe Texts of Scri-
pture, at length, which perfwade me hereunto^ eft (ome negligent
Readers tt>/// not be at the labour to turn to them in their Bibles.
The f urn of my dotlrine which I bring them to confirm J contract in-
to thefe heads, I .That faith fuftifieth not as an ^nftrumental efficient
Caufe,but */ Conditio Applicans & difponens, The Applying and
Difpofing Condition : its Applicator) nature being the Aptitude to
the office \and Its being the Condition of the Promife being the for'
malor neareft reafon of its Inter eft.
2, That Repentance is Conditio difponens, a Difpofttive Condi-
tion of our fir ft f uftification.
$. That Covenant-keeping byfinctre Love-, Thankjulnefsand 0-
bedience to god Redeemer is a Condition of the Continuing, or not'
lofingourftate of [uftification.
4. That the Renewal of our Faith and Repent ance^ upon our lapfes
into difcerned "wounding fins \,is a Condition of the particular pardon of
thofeftns, and our Dtfcharge or J uftification from the guilt of them.
5. That all the fore faid Conditions , Faith, Repentance, Love,
Thanfyfulnefs, fmcere Obedience^ together "frith final Te rfe verance ,
do make up the Condition of our final Abfolution in Judgement, and
our eternal Glorification.
6. That in the day of judgement .feeing Vee muft be Judged by the
Cjofpel or New Covenant , and it will be ho fmallpart of the Work of
the day to enquire, Whether we have performed the Conditions of that
Covenant which giveth us Chrift, and Life and pardon , or not •
we muft therefore againft the ^Accufation of non-performance {real
orfuppofed) be fufiified by our own Performance as our particular
Right eoufnefs : and this is the Judging orjujiifying us According
to our Works, Which Scripture mentioneth. And upon this will vur
univerfal anA final f uftification depend, as upon its (hndition. And
therefore whoever will be Juftified at that day, mufl have a Juftitia
prolegalis or a Right eoufnefs of Remiffion of fin through the blood of
Chrift, to plead againft the Law > and alfo a perfonal Evangelical
Righte-
(57)
Righteoufnefs, conftfting in a performance of the Conditions of the
G off el or new Covenant y which is the Condition of our inter eft in the
firft \or elf e he cannot be Iuftified,^yet is this latter but fub or din ate
to the former, as to that fentential Abfolution.)
7. Seeing this twofold Righteoufnefs is neceffary to out Iuftfaa-
tion in Judgement , therefore it muft needs follow that it is neceffary
to the making us Righteous^ or our Conftittttive Juft if cation in
this life (in the order before laid down ) : For the La\x> is the Rule
cf judgment ;*nd God Judgeth men to be as they are ; and therefore
he maketh them Righteous ,both by Remiffion of all fin ,and by giving
them to perform the Conditions of the NeV? Covenanhbefore he judge
themfo.
Having thus given jou the fum of my Judgement in the fe f even
Proportions, I will not apply the cited Texts to each diftinftly, tt
being done in the Margin already, but will only recite together
thofe Texts y Schick force me to give this much to other Alls be fides
faith, (and to faith it f el fin the fenfe expreffed) ; as again ft the ge-
neral charge of thofe Brethren that have not feared to cenfure
and defame me, as giving too much to works, yea as much as Bellar-
m\ne,and teaching an almoft pure Socinian Juftification.
And firft / fhall recite fome of thofe texts that feem to give a
(faufalitie to mans abltons, to the obtaining ofCjods favour, pardon
and falvation, which can be fure interpreted of nothing lotoer then a
Condition, which is no proper Caufe.
Luke 19 17. Andhefaid unto him : WcH % thou good ferv ant I
Becaufe thouhaft been faithful in a very little, have thou authors-
tie over ten fities.
Mat. 25. a 1 , 23 . Well done, thou good and faithful ferv ant \
thou hafi been faithful over a few things ; I will make thee Ruler
over many things ; enter thou into the Ioy of thy Lord.
Verfe 34,3 5,40. Come ye blejfed of my Fat her, in her it the King"
dom prepared for you from the foundation of 'the World: For I was
hungry and ye gave me meat, I was thirftie and ye gave me drinks,
&c. Verily Ijaie unto you, in as much as j e have done it to one of
the leaftofthefe my Brethren,ye have done it unto me.
46. And thefe fhall go into everlafting punijhment, but the
Righteous into Life eternal.
Gen. 22. !6,. 17, 1 8. By my J elf have 1 fworn faith the Lord,
For becaufe thou haft done this thing,and had not withheld thy fon,
I thine
(58-)
thine only f on, that in Blejfing I Willblefs thee, and in multiplying I
Will multiply thy feed as theftars of the Heaven, <&c. And in thy feed ',
Shall all the nations of the earth be kleffed, becaufe thou haft Obey-
ed my Voice.
Joh. i6.*zj.Forthe Father himfelf Lovzthyou, becaufe you
have Loved me % and have believed that I came out from God.
Joh. 3 ..22,2 3 . And whatfoever we ask^ we receive of £ii»,Becau r e
We keep his Commandments,^ Do thofe things that are Pleating
m-his fight, *And this is his Commandment , that we Believe in the
name of his f on Jefus Chrift, and Love one another.
2 Chron.34. 26, 27. Thus faith the LordGedof\faz\,&c* Be-
caufe thine heart was tender , and thou didft humble thy felf before
Qo^ when thou heardfi his Words againft this place t and againft the
Inhabitants thereof and humbledft thy felf before me, and didft rend
tby clothes and Weep before we, I have even heard thee alfo fatih the
Lord* .
Rev. 3.10. Becau r e thou haft kept the word of my Patience, I
alfo wiH \eepthee from the hour of temptation, Which [ball come on
all the world,.
Pfal.9 1 . 9, 1 4 Becaufe thou haft made th. Lord.which is my refuge]
<eventhe moft high, thy habitation, there Shall no evil befall thee ,&c.
Becaufe he hathfet his Love upon me, therefore will I deliver him ;
/ willfet him on high, becaufe he hath knoWn my name : he Shall call
upon me, andl will an fiver him, 1 Will be with him in trouble, I
Will deliver him, and honour him; With long life will I fatisfie him,
jtodJheW him my falvation:
Mark 7. 29. And he (aid unto her, for this faying, go thy Way,
the Devil is gone out of thy Daughter.
Jley. 3, 4. They Shall walkWith me in white, For (or becaufe^
they are Worthier *hoi<*<nv
SoRcv.j, 14, i5.Gen.7.i»
So thofe Scriptures that Jaie We are fuftified rioW, or Shall be at
Judgement, by othe^ attions befides Faith ifuch as are theft? follow-
ing*
MatM2o 3 6,37. But If Ay unto you, that everie idle word that
jnm(hallfpea\ , thej (hall give account thereoS'm the day ofludge-
unentt For by thy Words thou Shalt be fuftified* and by thy words
ibou Shalt be condemned-
J^njes2.24. Te fee thenloow that: hi Work* a mmjs fajtified*
and
(59)
andnot by faith only ( Read the reft from verfe I 3. f<? the end of
the Chapter.
Bez& thinketh that Tit. 3. 7. and Kom 8. 30. do in the term
Juftification comprehend both Remijfton of fin and Santlification :
Jlndif that be (of hen there is. a I unification in Scripture mentioned,
whereof Remiffion of finis one party and inherent Right eoufne/s is
another, both together making hs perfetlly Righteous or Jufttfied, as
Beza there intimates ', on Tit. 3.7. 'That being Juftified by his grace ,
•we fhould be made heirs according to the hope of Eternal Life. Rom.
8. 30. Whom he called, them he alfo Juftified.
Luke 18.1 3,14. And the Tublicanftanding afar off, would not
lift ti ^fo muth as his eyes to heaven, but fmote on his breft, faying*
Cjod be merciful to me afinnerl I tell you this man went down
to his houfe Juftified rather then the other : For everie one that ex-
alteth himfelffball be abafed • and he that humbleth himfelf/hall be
exalted.
Rom 2 . 13, 14. Tor not the Hearers of the Law are Juft before
God, but the Doers of the Law /hall be Juftified; For When the
<] entiles Which have not the LaW, do by nature the things contained
in the LaW, thefe having not the Law, are a Law unto themfelves :
which [hew the workof the Law written in their hearts, their Confid-
ence alfo bearing witneff, and their thoughts the mean while accufing
or elfe excufingone another, in the day wh n God /hall Judge thefe-
crets of men by lefus Chrrff according to my G of pel.
So thofe Texts- that contain terms equipollent to Juftification by
workj, or putting Judging for luftifying, and According to tyjftead
ofi^By]; or the like.
Rev. 20 12, 13. xAnd the dead were Judged out of thofe things
which were written in the books according to their Works And
the Sea gave up the dead which were in it, and death and
hell delivered up the dead which were in them, and they were
Judged every man according to their Works.
2 Cor. 5 9,10 Wherefore Vce Labour that Whether pre fent or ab-
fent,we may be Accented of him ; For we muft all appear before the
Judgement feat of Chrift, that every one may receive the thiwrs
done in hit body, accord ng to that he hath done whether a be qood
or bid • knowing therefore the terror of the Lord, We perfwade men.
I Cor. 3. 8, Every man fball receive his own Reward, according
to his own Labour.
I 2 John
(6o)
Joh 5.22,27,28,29. For the Father judgeth no man, but hath
committed all judgement unto the Son 9 And hath given him autho-
rity to execute ludgement alfo, becaufe he is the Son of man. Mar-
vail not at this '.for the hour is coming in the which all that are in
the graves /hall hear his voice , and {hall come forth. They that have
Done Good unto the Refurretlion of Life , and they that have done
Evil to the Refurretlion of Damnation.
1 Pet. 1. 16,17. 'Be Holy } for 1 am Holy • And if ye call on the
Father^ who Without refpecl ofperfont Iudgeth According to every
mans Worlds, pafs the time ofyourfojourning here in fear*
Phil. 4. 17. I defire fruit that may abound to your Account.
Mat. 16. 27. For the Son of mm fhall come in the Glory of his
Father With his Angels , and then he fha'li reward every man accor-
ding to his workj*
Aft. T 7. 30,31 . But now commandeth all men everywhere to
Repent, becaufe he hath appointed a day> in which he will fudge the
World in Right eoufnefs, by that man Whom he hath ordained.
Mat. 1 3 . 49. So fhall it be at the end of the World? the Angels
fhall come forth, and fever the Wicked from among the /*/?, and
fhall c aft them into the furnace of fire. 43. Then fhall the right e»
om Jhineas the Sun in the Kingdom of their Father.
2 Cor. 9. 6. But this I fay, tie which foweth fparingly fhall reap
fparingly : and he which foWeth bountifully fhall reap bountifully.
Verf. 9. As it is written, he hath difperfed abroad ', he hath given
to the poor 5 his Right eoufnefs remaineth for ever.
Gal. 6. 4*5,6,7,8,9,10. But let every man prove his own work^
and then fi all he have rejoycing in himfelf alone, and not in another.
For every man fhall bear his oWn burden. Let him that is taught
in the Word communicate to him that teacheth in all good things. Be
not deceived - y God is not mocked :For whatfoever a man foWeth,
that fhall he alfo reap. For he that foweth to his fle(b, (hall of the
flefhreap Corruption ; but he that foweth to the Spirit, {hall of the
Spirit reap Life everlafting% And let us not be weary of wel-doing :
for indue fea[on we fhall Reap, ij we faint not. As we have oppor-
tunity therefore Jet us do good to all men, &c.
Plal. 58.11. So that a man fhall fay, Verily there is a Reward for
the Righteous : verily he is a God that judgeth in the earth.
2 Timi 47,8. I have fought a good fight ,/ havefinijhed my
Cowrfe,
Courfe, 1 have kept the Faith : Henceforth there is laid up for me a,
CroWn of Righteoufnefs, which the Lord the Righteous 'judge jh all
give me at that daj : and not to me only, but to them alfo that love
his appearing.
Heb.6. 10. God is not unrighteous to forget your workjtnd labour,
&C Col. 3. 23,24. Whatfoeverye do, &o it heartily as to the Lord,
not to men : knowing that of the Lordyefhall receive the reward of
the-4#keri±4xce. *
Heb. 1 1 . 26. For hehadrefpecl to the Recompence of Reward,
(viz. in choofing affliclion With the people ofGod,8cc. )
2 Thef. 1 . 5 ,6. Which is a manifeft token of the Righteous
Judgement of God, that ye may be counted worthy of the Kingdom of
God, for Which ye alfofuffer. Seeing it is a Righteous thing With
God to recompence tribulation to them that trouble you, and to you
who are troubled, Reft With us, when the Lord lefus /hall be reveal-
edfrom heaven, &c.
Mat 5 . 1 2, 46. Re Joyce, for great is your Reward in Heaven . If
ye love them that love you, what Regard have you ?
Mat* 1 0.41, 42- He tb*t Receivet ' a 'Prophet in the name of a
Prophet, frail receive a 'Prophets Regard: and he that receiveth a
righteous man in the name of a righteous man, fh all receive arighte*
out mans ReWard : And whofoever [ball give to drinkjo one of thef e
little Ones, a cup of cold water only in the name of a Bifciple, Verily
1 fay unto you, he /hall in no Wife lofe his Reward.
Mat. 6. 1 ,2,4 6. That thine lAlms may be in fecret : and thf
father Which feeth in fecret, himfelf {hall Reward thee openly. When
thou haft (hut thy door, Pray to thy father which is in fecret \ and
thy father Which feeth in fecret, (hall Reward thee openly.
I Cor. 917. If I do this willingly, I have a Reward* .
Col. 2.18. Let no man beguile you of your Reward*
Mat. 19.29. Every one that hath for fallen houfes or Brethren •
&c. for my Names fake, (hail receive an hundredfold^ and /hall in-
herit everlafting Life.
Luke 16.9. And I Jay unto you, Make to your felves friends of
the Mammon ofunrighteoufnefs, that wkenye fail,they may receive
you into everlafting habitations.
So all thofe texts that promife pardon, or Glory on condition of
mans Attions*
Ifa. 1 . 1 6,17, 18. WaJhjQUA ma\e you clean : put away the Evil
I 3 •/ .
(6z)
of j our doings from before mine eyes : ceafe to do evil, Learn to do
Well, feek Judgement, relieve the opprefed,judge the father lefs, plead
for the widoW ; Come now and let us Reafon together faith the Lord,
though jour fins be as fear let, they fhall be as white as fnow • though
the j be red It ke Qrimfon , t he y fhall be like wool.
Ifa. 55, 6 7. Seekjye the Lord while he may be found, Call ye up-
on him while he is near. Let the wicked for fake his way, and the un-
righteous man hU thoughts, and let him return unto the Lord^ and
he will h we mercy upon him ; and to our God,for be will abundantly
pardon*
Act. :. }8. Repent and be baptised every one of you in the name
of jefus Chnft for the Remiffions of fins.
Acts 3.19. Repent ye therefore and be Converted, that your fins
may be blotted out When the times ofrefrefhing/ha/l come, &c.
Mark 1.4. John aid baptise, and preach the baptifm of Repen-
tance for the Remiffion of fins.
Luke 13.5,5. Except ye repent ,ye fhall allJikeWife perijh. So
Rev,2.5 16,22. &3 19 Act.8.22, With many the like.
I Joh ,1.9 If We confcfs our fins Joe is faithful and Juft to forgive
us our fins, ar.dto clean] t us from allunrighteonfnefs.
Rom. 10.8,9,10,1 g- The word is nigh thee, in thy meuth, andin
thy heart, tb.it is, the word if faith which We preach : that if thou
Luke u 11 fo a ^ ccn f € f s W!{ b tty mouth the Lord 'jefus, and [halt believe in thy
Pr v 1 6 . V. heart that Gcd hath raifed him from the dead, thoujhalt be faved :
& 10. 16 - For With the heart man beheveth unto Righteoufnefs, and with the
a Cor. 4. 17. mouth Corf effion is made unto falvation. For whofoever Jball call
lames 1 2J' on *^ e n * rKe f 1 ^ 6 L° r d,fi*tt be faved.
Mat. 6. i4 f 1 5. For if ye forgive men their tref pages, your hea-
venly Father Will #lfo forgive you. But if ye forgive not men their
trefvajfes? neither willyour Father forgive your trejpa{fes.
Act. 10. 35. But in every nation he that fear eth him, and worl^-
eth R'.ghteoufnejs, is Accepted with him.
Rev, 22. 14. Blejfed are they that do his C om wtdments, that
they may have Right to the tree of Life, and may enter in by the gate
into the City.
J oh. 12.26. If any man ferve me, let hm follow me ; and Where
I an^ there fb all aljo my fervant be ; if any man ferve me, him Will
my father honour.
Rom. 8 13. If ye live afteer the' fie fh)e fhall dye : but if ye by
the
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the Spirit do mortice the deeds of the body, ye (ball live.
Mat. 5.20. Except your Right eoufnefs exceed the Right eoufnefs
of the Scribes and Pbarifees,yefljall in no cafe enter into the King-
dom of heaven* Read all that Chapter.
Ezek. 3 3 . 1 1 . 1 6- 4t I live faith the Lord CjodJhave no plea-
fur e in the death of the Vcickfd \ but that the -wicked turn from his
way and live : turn je % turn ye from your evil ^9 ays ; for "fchy will ye
dieO hotife of Ifrael I 14.16. If he turn from his fin and do that
which is lawful and right, efrc. None of bis fins that be hath com-
mitted, /hall be mentioned to him, &c.
Ezek. 18. 20,2^,30,31,32. When the kicked man turneth away
from his wickfdnefs that he bath committed, and doth that which ii
lawful and right , he [hall fave his foul alive ; becaufe he conjidereth
and turneth afoayfrom all his tranfgreffions that he hath committed ,
be {hall fur ely live hefijallnot dye, &c. Repent and turn y our f elves
from all J our tranfgreffions v fo Iniquity fball not be your ruine, &c.
Rom. 2. 5,6,7, * o. =* Revelation of the Righteous judgement
of Cjod,who Will render to every man According to his \Deeds : To
them Who by patient Continuance in wel- doing, feek^for Glory and
Honour, and Immortality, Eternal Life • Glory, Honour and 'Teace,
to every man that worhth good, &c.
I Tim. 4. 8. But Qodlinefs is profitable to all things, having
promife of the life that now is, and of that which is to come.
1 Joh, 3.7, Little children Jet no man deceive you : He that doth
Righteoufnefs , is righteous, even as he is righteous.
Rev, 14. 13. Wait ; Bleffedare the dead that die in the Lord,
from henceforth yea faith the spirit, that they may reft from their
labours, and their works do foftoW them.
Heb.5-9- He became the Author of eternal Salvation to all them
that obey him.
Joh . 1 4. 2 1 . He that Loveth me, [hall be loved of my father, and
I>teiltlovehim,&c.
Mat. 10. 37,38. He that loveth Father or AI other more
then me, is not worthy of me, &c.
1 Cor. 16,22. If any man Love not the Lord Iefus Cbrift, let
him be Anathema, Maranatha.
Prov.28. is. He that confejfeth andforfaketh his fins , /ball have
mercy.
Mat* 7. 21 ,24. Not everie one that faith unto me Lord .Lord,
M
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Jhall enter into the Kingdom of Heaven^ hut he that doth the
will of my father , &c. Therefore^ whomever hearetb thefe [ay-
ings of mine , and doth them, I will liken him to a wife man that
built hit houfe on a Roc1{, &c.
Luke 11.28. iTim 6. 18,19- That they may do good, be rich
in gopd Workj , laying up in ft ore for themf elves a good foundation
again/} the time to come, that they may lay hold on eternal life.
1 Cor. 9. 24,25,26,27, Mac. n. 12. Luke 13. 24 Phil. 2.12.
Pfal. 2. 1 2. Kifs the Son, left he be angrie, &c.
Mat. in 28,29,30. Come to me all ye that labour andare heavy
laden andl mil give you reft : Take my yoke upon you, and learn of
me, for 1 am meekjwd lowly in hearty andyefhall find reft to your
So thofe texts that defcrihe the contrary damning Jin*
Luke 19. 27. Thofe mine enemies that would not I [hould reign
over them, bring them hither, and [lay them before me.
Joh.g. 1 9. This is the condemnation that Light is come into the
World, and men loved darknefs rather then light, btcaufe their deeds
were evil, See verf. 20.
See James 1. 12. Mat.io.22.Rev2.7, 11,17, 16. He that over -
cometh and keepeth my Works to the end, &c. And 3, 5, 1 2, 21.
2 Will add no more : but in treat the Reader to lay by the prejudicing
Comments of each partie while he impartially Weighs thefe Words of
God; and then let him judge as the Lord /hall diretl him.
Thus
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THus I have given the offended part $f my brethren a true
and } ull account of' my judgement, hoW much 1 give to Works ,
and how much I deny to them in this matter of fuftification. Which
yet 1 do with this protection, i . That 1 intend not a/It hi* as the Ar-
mies of my Creed, or as being all of it of necefftty to Salvation to be
believed^ nor would I obtrude it on others, if I had poWer, nor is it all
of equal moment, 2. That I do not peremptorily fix upon any part of
it that is doubtful or controvertible among learned Cjodly men, fo as
not to hear any reafon againft it ; but am ready to lay it by, when I
can by my utmoft induftry and Gods illumination procure fo much
more light as to *dtfcern my miftakes, 3 . That if there be ever a word
m this contrary to that General Creed or Confeffion which I made in
the beginnings contrary to the Scripture, I do now in the general and
implicit ely difclaim it ; and when I fee it particularly, I wiH parti"
ctslarly Renounce it, andCorretlit.
And the Reafons of my being fo large on this Point, are thefs two.
I . Becaufe Mr.Cr&ndon doth fo frequently and uncharitably accufe
me of fubtile referves, and diffimulation, and hiding the worft, and
meaning one thing 9 When I Write another 5 / have therefore opened my
mind to the full, referving nothing that lean remember ,of moment ,as
to the point in hand, but /hewing hoW much I give to man ; Yea, I
have ft tidied to fay the very utmofi for Holinefs and Obedience, that
was in mj thoughts, that they who account this Popery \ may fee the
Worft.
2 . Alfo many dofolloW me With importunity to Reprint my Apho*
rifms, whileft others do hold my hands. To fatisfie thefe in the mean
time, I have Anticipated much of them in theje Conclufions, and gi-
ven them the fumm of What I mean to fay on this point more largely
( though I be put to repeat much of this again : ) Or if God will not
let me live to do that Wor^ and publifh my thoughts more fully , yet
thefe conclufions have difcovered fo much of them, as may acquaint
men with my meaning in the main, in this point, that they miftakeme
not Jo grofly as fome formerly have done,
hut yet I have fome thing more to add : For though this be the
fumm of my thoughts on this point, as to the matter, and I will not dif-
fer to contending, with any that agree With me in the things and dif-
agree in Words only ; and though I verily thinly that it is mo ft in meer
words that I differ from thofe Reverend brethren who have given
me their Animadverfions on thefe points -, Yet becaufe even verbal
K 'miftakes
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miftakes *»<*y introduce real, or the Verbal And the Real are not by aK
difcerned afunder, and left any thinks I make a greater matter of any
terms or Notions of my o^njhen indeed I do, I will fay fome thing of
my judgement about the very terms which there isfo much fir if e about
in the Churches.
SECT. IV.
Oft he Verbal differences.
$• 4. i. npHere is fo great Ambiguity in the term Workj % that I think
X it occafioneth much of our contentions, i. By works may be
meant in general,any good adion : or 2. More fpecially, fuch acti-
ons as a Workman doth for his wages, making it Debt, for the be-
nefit that may redound thereby to another, by way of commuta-
tive Juitice; 3. Or elfe for perfect obedience according to the Law
of Nature as made to perfed man in innocency 4, Or for the
doing of the task of fervices in Mofes Law, in themfelvesconfi-
dered ; which was fpeciaily called Works, i. Becaufe of the la-
borious, external, endlefs task of duty which it contained : and
2. Becaufe of the coftlinefs of the Sacrifices, in whofe value they
muchtrufted. 3. Becaufe of Gods own institution of them, which
( miftaking the end ) they the more confided in. 5 . For Adions
which are conceited Meritorious ( when indeed they are not, )
though not upon the terms of commutative Juftice, yet of diftri
butive. 6. For any adion which is apne more for anothers good
then our own : Either, when men conceit they advantage God, or
when they help men. Efpecially when they are coftly adions : as
giving to the poor , building Almes-houfes, Colledges,Churches,
&c 7. For fincere obedience to the Lord that bought us, ac-
cording to the gracious terms of the Gofpel. 8. For the External
part of this obedience, diftind from Love, Truft, &c. And per-
haps there may yet more fences be remembred. Concernbg this
I lay down thefe Propofitions.
1 . "Taul never took Works in the firft fence, fo as to exclude
them from being conditions of Juftification : For then he fhould
have excluded Faith and Repentance.
2* Nor
(*l) *
2. Nor did he fo take them in the feventh or eighth fence, ex-
cluding them from being conditions of our final Juftification.
3. James took not Works in the fame fence as Paul i For the
Works that James fpeaks of were necefTary, but the Works that
Paul mentions might not be attempted or imagined, which make
the reward to be not of Grace but of debt ; and the Works of
J cwifh Ceremonies ceafe.
4. Fecaufe it is the Scripture Phrafe to call Evangelical obe-
dience by the name of Works, therefore no man is to be blamed
limply for fo doing.
5 Yet is there fo great a difference between Gofpel-obedience,
and both Mofaical Ceremonies, and the perfed fulfilling of the
firftLaw, or any conceited Merits, that we fhould keep that dif-
ference as apparent as we can ; and therefore not ufe the term
Workj y ( which Paul fo appropriates to the other forts ) when
there is any jealoufie whether you mean not one of the other fort
of works ; unlefs you explain your felf in the ufe. And therefore
ordinarily the terms Obedience t or Repentance ', Love\ &c t are fitter
then the term tVerkj.
6. For though no creature can Merit of God in Commuta-
tive Juftice, yet -Adams works were, 1. As much in weight and
number as God in Juftic? could require of perfed man. 2. And
they were to be more in giving out to the honor of God , and lefs
in dired receiving : though yet he did receive in all.Our works are
nothing to what is due for number or weight ; and they are all fo
purely receptive, that though we muft aim at Gods Glory, yet it
is at the Glorifying of Free- Grace,w herein we are receivers.Taith
is the acceptance of Chrift and life freely given : Love is but the
mode or nature of that acceptance,refpefting the goodnefs of the
Objed. Repentance is but an emptying our4iands of dung, that
they may be fit to receive Gold. Lamentation, Humiliation, and
open confeflion of fin, are but proclaimings of the freenefs of
Grace,and telling God and men how much we are unworthy of it,
and deferve the contrary ; or clfe preparations to make our hearts
fit to taftand value the freenefs of Grace.
K 2 SECT,
SECT. V.
§ y t 2.*T"HewordMerit.alfo isvery ambiguous. I. Sometime it is nrn-
* Merericmm A terially taken for that which by the proportion of its worth
$(l attus jufli- to another deferveth fomewhat anfwerable in Commutative
litcmmutati- juftice. In this fence our Divines ufe the word, againft the Papifts
wmoX*& commonl Y> * when they fay that which Meriteth, muftnotbcdue
mereedis requ'r t0 tne other, muft advantage him, muft be proportioned to the
y'iu Parous In Reward, &c. 2. Sometime it is taken for fome defert by eminent
Mat?h. 25.2Q. fervice for the Commonwealth, above what the Law of that
Commonwealth impofeth : as Davihs killing Qoliab ; the ads of
his worthies , Samffons exploits, &c. which a Redor, as fuch,
among men, is obliged in Juftice to Reward, both for the com-
mon good thereby advanced, and for encouraging of gallant men.
3. Sometime it is taken for defert by fo perfect obedience to the
Redor as is very eminent and exemplary, or as perfed as he can
require : -Such as Ad*ms in Paradife fhould have been. 4. Some-
rime it is taken for an ad of meer love, fuppofed to deferve a re-
turn of love, though the party belove^ receive no benefit by it.
5. Sometime for fome eminent expreflion of that love, as by ven-
turing ones life, or lofing limbs or life in anothers caufe, and for
his fake, though he receive no benefit by it. 6. Sometime for
very great fufferings or loffes fuftainedin the execution of fome
commands, which it is fuppofed deferve fome reparation, or bene- •
fit from the Commander: as maimed Souldiers deferve to be
maintained. 7. Sometime it is improperly taken, for the perfor-
mance of 'any condition to which a Reward is promifed by rhe
Redor, though it advantage him not, and have'no proportion to
the Reward, and were it feif due ; yet becaufe the work pleafeth
liinyts being aching he loveth,therefore he promifeth the Reward,
and upon tfoefe two grounds conjund the vertuoufnefs Qf the
work,and the Obligation of the promife,they call the performance
of the condition, Merit : much more, if a'ny of the former concur.
8. Sometime it is taken for any performance of the condition of a
Promife or Gift, though the nature of the condition be notfo
much' pofitively to pleafe, as negatively not to difpleafe. As in
-a free gtft^ where naturally among all men thefe three conditions
ate
9) •
arefuppofed. i. That you reject not, nordefpife the rife, hut
accept it. 2. *Thatyou be not unthankfull. 3 That you abiiie
not him that gave it, as tofpit in his face, or feek his dishonor or
death. And though the acts may be pofitive, yec it is rather a
not difpieafing, then a pofitive pleafing, which they are recj
for. 9 Sometime it is taken for any dunete of a Benefit or R
to a thing, though by abfolute gift, or natural Inheritance,
10. Sometime for a meer comparative worthinefs: as when
two men, who do neither of them properly deferve well, yet one is
far better then the other, and is faid to be more deferving then he,
that is, lefs undeferving : Or if one ofthemmuft*have the benef.r,
he is the fitter, u. Sometime for any acquilition. 12. And
fometime it is taken in fenfu forer.fi, for the Merit of the caufe, as
to the judgement to be paifed. And fo Lawyers fay that every
caufe hath Evidence and Merit : and they define Merit, thus, Ad&
ritnm cah[a efi in quantum fnri Congruit, quod reel e efiim&tnr ex
fententU urU & tqwtate, as Dr. Zcuch faith. 1 3 . Sometime it is
taken for the fitnefs of any thing in Nature, Art or Morality, to
beefteemed and denominated good, according to its Nature. As
every good Work, or gracious inclination defer veth to be eiteem-
ed as it is. So he that performeth Chrifts conditions, deferveth
to be efteemed or Judged a performer, and not a non- performer
thereof. For every thing is worthy to be judged to be what it is.
SoGoodnefsor Amabilityis called Merit, becaufe every thing
, deierves to be loved and accepted, fo far as it is good and lovely :
and confequently to be lovingly ufed. 14. Laftly , Merit is oft
taken in an ill fence, commonly called Demerit, for the defert of
fomeevil.
Now among all thefe fenfes, it is not fair to condemn any man
of Error for the bare ufe of the word, till you know what fence he
takes it in. Yet do Mr E. and Mr. Cr. make me as bad or worfe
then any Papifts, who own not the very word at all, in that whole
book,which they write againft ; But only fay,that improperly and
largely it maybe thus taken,that is,will bear fuch a fence.
All thefe forementioned forts of Merit are not properly called
Merit. 1 was about fetting down how many of them may be own-
ed,and bow many not, in our cafe, as to the matter, without look-
ing to the propriety of the &erm Merit. But it would be too long,
and yousiay partly gather it from what is faid beforehand it is no:
K 3 hard
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hard to fee it in the nature of tfie thing, for the moft of them.
And therefore leaving every one to judge of the Matter as they
fee caufe, How far Man hath any of thefe things, by men called
Meritorious ? I fhall only fpeak to the very Word % according to
my intent. And I (hall fpeak my thoughts in thefe two conclusions
following.
i. I do think it unfit to ufe the term Merit of any A&ions of man,
as to Gods t^Merc'tes or Rewards , and that Divines [hould agree to-
gether to difufe it, andrejett it, andexprefs their minds by fome fit-
ter terms.
My Reafons are thefe. i . Mans heart is proud enough with-
out fuch Inftigations : We have more need to contrive all the
moft effectual convenient means, for the deftroying of this moft
dangerous Mafter fin : and even to fit the very terms of our Do-
ctrine to this end. And though the matter that fome intend by the
term Merit, have no tendency in it felf to our puffing up, and we
muft not difclaim obedience , for fear of being proud of it, yet the
term doth fo ftrongly favour of more then any fober Chriftian
may arrogate to himfelf, that I think it unfafe.
2. Or if it (hould not be fo to the judicious, yet it is to the vul-
gar, who will ufe the word in imitation of them, when they cannot
imitate them in the Caution and Interpretation.
3 . The holy Scripture ufeth this term Sparingly ( I mean the
words of the fame Signification ) if at all; which many learned
men do queftion. And we have great reafon to ufe it as fpa-
ringly.
4. In its moft proper fence, as it fignifieth that which is Not
due ; which is to the benefit of another ; which hath any proportion to
the Reward, &c % Yea, or but any one of thefe, it cannot be ufed
by us but with arrogant prefumption, and fuch, as if it be heartily
done,isdeftructive to our Chriftianity, and inconfiftent with Since-
rity. It is not fit therefore ordinarily to ufe a phrafe, though im-
properly, which is fo dangerous in the proper fignification. We
know how we fpeak it, but we know not how others will under-
ftand and receive it.
5 . The eftate of man Since, his fall is fo depraved and miferable,
that it befeems him to fpeak in anfwerable language. For the
poor to fpeak proudly, a Sinner to ufe Arrogant terms,is an unna-
tural and unexcufable Error,
6. It
6. It founds as a contradiction to the very defign of the GofpeI«
God hath contrived the abafingof man before he glorifie him*
and the honoring of Chriit and tree- Grace by mans humiliation :
and to take men off all-conceits and confidence of properMcriting,
before he ever give them a taft of Reconciling Grace. Now to
ufefuch arrogant words, how well foever we mean, is to caft a
{tumbling block in the way of our Brethren, and to make an ap-
pearance of refitting Chriit, and facrilegioufly violating the Tem-
ple of his Glory. All Chriits true friends and followers (hould
be tender of his honor, and itudy the advancement of his blefled
ends, efpecially being fo fweetly fuited to our Neceftities, as the
way of Love and Free-Grace is ; and not caufelefly to run into
fuch foul appearances and occafions of evil. •
7. The very Phrafe of Merit (if I may judge of others by my
felf ) hath fomewhat in it that is ungrateful, and of a difpleafing-
found to a Chriftian ear. I never hear it applyed to mans a&ions
towards God, but me thinks there is fomething within me that
difliketh and abhorrcth it. The very work of thefpiritof God
upon a Chriftians heart, abafing him in himfelf, and carrying him
outtoChrift, hath methinks a Rem&ancy againft, andadiftaft
of fuch terms as thefe, and is offended at them, as thefenfesat
that which doth annoy them. And how unfit and dangerous a
courfe ids, for Minitters to ufefuch words, which found fo un-
gratefully to every gracious foul, is not hard to Judge. For my
own part, it never entered into my thoughts, to my remembrance,
to approve either of the term or proper fence, how ever Mr. 8 .
and Mr.O.unworthily wreft my words,quite contrary to the moft
evident fence of them, and the whole fcope of the place.
The Lord and my own Confcience know,that my Iniquities are
more before mine eyes, and a greater burden is upon my heart,
then will fuffer me to truft in any Merits of my own , or once to
dream that I have fuch a thing. And though the defire of my foul
is to walk with God , and I havetafted of his unfpeakable love in
his hoty ways, and perceived that there only it is that he will be
found, and by all the drivings of his fpirit againft my flefh, and all
the workings of Grace upon any depraved heart, I well perceive
how God loveth Holinefs, and delighteth in Purity, and faithful
obedience,. and therefore by the Grace of God 7 I willnever think
©rfpeakbafely andcontemptuoufly of the image ofmy Lord, to
gaiai
(n)
gain the reputation of being Orthodox among the moft honorable
of the fons of men, much lefswith fuch as Mr. E. and Mr.O.
Nor willlfin againftthe HolyGhoft^theSandifier of the Church,
by fleighting his bleffed work 5 Yet I ferioufly profefs,that among
all the temptations of my life, I have felt fo little temptation to
dream of Merit, or to take any boldnefs with God upon confi-
dence of the worth of any thing in my fclf,or to be lifted up before
him upon a conceit of my good defervings, that I know not the
beft work that ever I did in my life, which doth not more humble
me then exalt me,when i review it . lam fo Confcious that I have
nothing but what I received, and that it is God that worketh both
to Will and to Do, and that without-Chrift I can do nothing, and
that my beft Actions are fo lamentably defective and corrupted,
that without abundant pardoning Grace in Chrift, they will fink
me to Hell, that I look with (hame and forrow on the beft of my
Works : I know my heart hath pride in it as well as others, and
too oft do I feel it ftirring in refped to the judgement of man,and
otherways againft God ; but fhould I glory or truft in any Menie
of my works,I (hould even be brutifh in contradiding fuch a Sun
of Evidence, and fuch lively fence of my own heart. May I take
leave to open my heart in this point,and*o fpeak what I feel there,
and to lay by all my other grounds that while ? it is thus with me :
When 1 review any duty or work that ever I did, I feel no confo-
lation accrew to rny foul from it,as a work, or in refped to its va-
lue 8 but meerly Negative : that is,l efcape the difquiet and trouble
which would follow the contrary : The comfort that I have
in this refped is pofitively none at all : Only I find no reafon to
difcomfort my felf forthofe fins which I never committed, ( (o
far : ) Were I a Drunkard, Adulterer, Murderer, &c. I might
from the demerit of thefe exped more forrow then I have. But
yet in other refpeds I find a pofitive comfort from Holinefs, and
Obedience : As conditions of Salvation,they are conditions oroc-
cafions of my pofitive comforts ; but not the caufe. But as Gods
Image, and the things which he loves, & fub quorum ratione, he
loveth the foul that hath them fl am loth to fay for them, left
itbemiftaken,) fo I finde them pofitively comfortable; as ma-
king me a capable objed of his Love. And yet furthcr.as they do
enclinethefoultoGod, and difpofe it to Communion with him,
in holy Deiires, Prayers, Prayfcs, in the exercife of Faith, Love,
Delight,
(7i)
Delight, Confidence, Hope, &c. fo I finde they are Caufes of my
Comforts. But I muft needs fay , that it is far harder to me in
thefe kinds to take half that comfort in my Graces and Duties
wl?ich I fhould take, then not to take too much : and I have no
need of an Antinomian at my elbow to hinder thefe confolations,
and to fay to me, Take heed that you make not Holinefs and Du-
ty the Occafion, or caufe of your comfort, left you be a Papift :
For I have Satan at my elbow, as it were pleading more effectu-
ally, diverting me from that Duty, diminifhing the exercife of
thofe Graces, without which God will not be enjoyed, nor my
foul maintained in a comfortable frame. To have comfort and
fpiritual delights in God, from my Gracesor Duties in any of
thefe allowable ways, is no fuch eafie matter with me, as that I
(hould need fuch breath to cool my comforts. I think that were
all one, as to fay I have need of help to make me lefs holy, and
to deltroy my Graces and Communion with God. For the fouls
Delight and Complacency in God is the height of its Holinefs.and
the top of all its duties I do not fay that I have no temptation
to Carnal confidence in Duties or that I am not guilty of any fuch
fin ; But fure I am, when I take all the helps of confolation toge-
ther, the Love of God, the Biood of Chrift, the Glory promifed,
the Evidences of my intereft, &c I have more adoe to reach to
the thoufandth part of that delight and fatisfaftion of mind which
I fhould have, then to keep it under.
And in this my experience anfwereth my judgement of the in-
tereft of our own Works or Graces in our Comforts. For if we
look to the value of them and the matter of ftrid Merit, I ever
took that which fome call Merit to be but , A not Meriting the *£9
control »■ Even Ad.iin in innocencyhad he fo continued, had more
fitly been faid to have not deferved death, then to have defer ved-
life. And they that believe and obey the Redeemer,may be faid,
T^ot to have Merited the lofs of Chrift ani life by a final Re'eBion
efhim (though in other refpe&s they might,) then to have Me-
rited a part in ftriftand life bi believing and obeying. Yet dare I
not fay that holinefs and duty hath no politive intereft in the plea-
ling of God. becaufe it hath none by way of ftrict merit : Nor
dare I think that it is but Abfentia contrarii, and not to be unholy
formally that he expecteth : for fo a tree or a ftone (hould pleafe
God as well as a Saint. And the ftate of the glorified Saints
L would
(74)
would foon confute me. So muchagainft the ufe of the term me-
rit % and in explication and confirmation of the Negative Propo-
(ition.
*Prop* 2* Prpp.2. Aff. Jet where I meet with any fober Oothodox ChrU
ftians, whoufethewordMcntasappljedto mans AElions towards
God, mining thereby no more then is meet : though the term be un-
fit , 1 will not ace ufe fuch of Toperj, or other falfe doclrine, nor
filienate mj f elf from them, nor defame them to the world $ but will
detefl the pratlifes of thofe thatfo do*
My Reafons for this refolution are fuch, asTdare fay , all mo-
^ derate, judicious Divines will allow, what ever furious, factious
firebrands may imagine of them.
Reaf.i. The Fathers, and the whole Church of Chrift, fo far
as we are able to judge by their writings, did ufe the word merit
(the Latine Writers) or one of like fignification (as the Greek
Writers did J for above a thoufand years after Chrift, for ought I
finde, without fo much as one contradicting voice. And what man
that is a Chriftian doth notfo much Reverence thofe ancient Wor-
thies, and the whole Church, as to deal tenderly and honorably
with them for a word, when they agree with us in fence ? And
what man that would feem to be a Proteftant, dare make all thefe
Fathers, and the whole Primitive Church to be Papifts ? that hath
not a defign hereby to fet up Popery > For were that true, what
fober man would not be ftrongly tempted to be a Papift ?
Reaf.2. All our Proteftant Divines that vindicate our Doctrine
againft the Papifts, in this point ffofar as I can remember) do
unanimoufly endeavor to vindicate the Fathers & firft Churches,
from Doctrinal Popery herein, and do interpret the term Merit ,
as fignifying no more then we confefs : and fo are tender of the
honour of the Fathers and Church.
Reaf 3. The firft Proteftant Princes, Churches and Divines,^
from whom the Reformed Churches had the name of Proteftants,
in the tAuguftane Confeffton (which then was, and ftill is taken for
the fulieft teft of the Proteftant Doctrine among thofe Churches)
do ordinarily ufe the word Merit. As, Artic.fideipr£cip.«sfrt.6.
Semper igitur fentiendum eft nos confequi Remifftonem peccatorum
& personam pronunciari juftum , id eft, Accept ari gratis propter
Chriftum, per fidem. Poftea vero placere etiam cbedientiam er-
ga legem & reputari quandam juftitiam , & mereri prxmia, &c.
&
'f7J)
& de bonis operib : Quanqmm igitur h<ec nova obedientia pre-
cul abeft aperftUione legis, tamen eft Juftitia, & rneretur pramia,
ideo quia perfona reconciliat<z [nut : &poftea, Debet ad h&c dona,
accedere exercitationoftra, qu<c & confervat ea & meretn'rincre-
mentum, : uxta iliud^habenti dabitur.Et Auguftinus praclare dixit ;
DUe&io rneretur increment urn Dileclionti^cum videlicet exercetfir y
&c. & de Confefs. Monemns & Mud \ fepe \un\ri peccata eti-
am temporahbuspcenit in hacvita ; ut David,ManaiTe, & dii rrml~
ti punitifunt. Et haspcenas mitigari docemus bonis operibus/Jr ttni-
verfa poe'mtentia : ficut docet } Paulus, ft nos ipfos ju tear emus % non
^udicaremur a domino. Et poenitentia meruit ut 'Deus [extent iam
de delexcla Nineve mutaret.
Reaf. 4. The Wittenberg Confeffion ufeth the word Merit
in like manner : yet it is well known that the Lutherans were
drawn by the Flaccian party, to run into the extream, in detract-
ing from good works : as is too evident in many of their writings.
Lege (fon-fchluffelburg Contra Majoriftjts & Vojfii Thef. de bonis
operibus, & Melchicr. Adamum in vita Georgii Majoris.
Reaf. $. Our moft Renouned Protcftant Divines do ufe the
term Merit. Melanttbon ufeth it in his Apology for the Augw
ftane Confefsion : He and Luther^ with the reft of their party,
ufed it in that Confefsion. Calvin, Bucer and others of chiefeft
eminency, who are efteemed as of another party, did fubferibe
to that Confefsion. As many of the reft did offer to do, and the
Lutheran Churches do to this day. And I take the Churches in
Denmark, Sweden, Saxonie, &c. to be Proteftants.
Reaf. 6. We have made the terms^de fervixg, and «m>]fome-
what lefs culpable, by ufing them familiarly in an improper fence
our felves in our common fpeech. As is plain in the feveral inftan-
ces given, when 1 opened the divers ufes of this word. For exam-
ple ; Firft, Infenfuforenji: we have fo ufed the term Meritnm
Caufa, that it is not very eafie to find out another that (hall
fufficiently fupply its place, and be well underftood. And we call
it Meritnm fciufie, and fay, The caufe deferves that the perlbn
be juftified, even in cafe of a meer falfaccufation brought againft
him ; becaufe every thing and caufe deferveth to be Judged as it
is. 2. Inalegallfence, we have ufed to fay, that an obedient
fubjeA deferveth protection, and a valiant fouldier deferveth en-
couragement, &c. though perhaps the Prince were never the
* L 2 better
(76)
better for them, becaufe the ends of his Government re<jnrre this.
3. In a domeftical Government, we commonly fay, when one
child is loving, thankfull and obedient to the father, when others
are difobedient,and contemn him,that he de/erveth the love of the
father, and confequently the benefits which are the fruits of thai
love. 4. In Ethical refped, we are wont to fay, that goodnefs
deferves our love. Good adions or good perfons, or thofe that
love us, or thofe that run any great hazzards, or fuffered much
in love to us, deferve to be loved again. 5. Yea, we give the
praife of merit commonly to bruits themfelves, for fome excellen-
cies of nature wherein they excel others. Yet there is fo great a di-
ftance between God and us, that we flhould be lefs bold in our ex-
preffions.
Reaf.j. The Scripture ufeth thefe words, which we welltran-
flate Worthinefs^ Reward, &c. And how much thefe are related
to merit; and ofhow neer importance they are to [«f«'t]I leave
to confideration. Mr. Ejre faith, that the Scripture ufeth thefe .
improperly ; and then why (hould I cenfure that man as errone-
ous, that ufeth a word of fo neer (ignification or importance im-
properly ?
Reaf. 8. Yet neerer ; Whether the Scripture contain not thofe
terms applied to mans adions, which may be tranflated merit-
ing,or merit , &c.fome doubt upon thefe grounds. i.Z%i*s and ^U
are found in Scripture:whether thefe fignifie meriting and merit 3 as
well as toprthy ami Vporthineffjieeds net much enquiry, if we ftand
to the common Iudgement of Lexicons and Authors. r/ W. Math,
Martin'mm Lexicinverbo Mereor. Perottm, Merere & ' Merer i
Jignificat Dignum e§e % cumpoftfe accufandi cafum habetjkc* But
£^ioi is commonly tranflated Dignus* Vid, etiam Martinium in
adverbioMcrito, et nomine Meritum. Terot- Dignum dicimus quod
Meretur^Scalig. l.^Poet.c. IO. Graciz&cv dicunt \unde^h^y-^r^
fententU qua omnium confenfu digna funt utfuapte naturafme nil a
probatione vera eredantur. £rit igitur Dignitas conditio perfon'a,
cftt.t putatur aut ab omnibus, aut a p/uribus,aut a melioribus Digna
vel laude vel pramio-. And meritum is commonly defined (as
'JXfartin.noteth) j4clio qua Juftum eft ut agenti aliquid detur. It
is a Righteous thing with God to recompence tribulation to them
that trouble you, and to you that are troubled,Reft with us^when,
%• 2. The/. I. 6^7,80 As a Righteous Judge he fhali give the
Crown,
(17)
Crown ofRighteoufnefs to all that love his appearing, 2 77«.
4. 8.* He. is not unjuft to forget your work and labour of love,
Heb. 6. ic. faith CMartin. Merit eft fecundum Jus ; ex fufta
ratione feu caufa : How commonly do Philofophers, Zabarel^
Zuingerus^ Scbeggius^ and others,faith GocJevius % Lexic. r Phihfop %
in Merito, ufe the word Merit even for Per or GratiA y znd ail La-
tine Authors ufe meritiffime & meritijfimo , pro optimo Jure.
K^ioy faith Be za, proprie de eo dicttur quod aqualu eft ponderis ac
momently tranflatione a ponderandi ratione fiimptA- And from the
Apoftles'T/ wt «f#* TdTzSnu&TA 9 Rom.%. 18. He concludeth>
SophiftA mult a de Merito vongrui & condigni nugantur ; quorum
tamen doSIrina velexhoc locooptime refellitur. And if a negatione
agUe^ Merit may be directly confuted ; then they think that from
thofe Texts that affert it, and ufe that word, the ufe of the term
meriting will be juftified.And BezA renders it ibid.Minime Pares x
and faith, 1taq 2 *£'<*• reEle & proprie ufurpavit qttodnomen tejlantur
Gramatici de its dtci qua Appenfa ejufdem ponder is inveniuntur y **&
70 *y&9 quod quA preponderant Uncem attrahant. If fo, then
A^ioi and as'ia are words of as high a fignification as MeritumMi
need as much an acknowledgement of impropriety, when applied
to mans actions towards God. Tho. Grotius faith,in Mat, 10 10.
that *.£ /0 « GrAcis & quA huic rejpondent HebrAU ac Latinis non fern*
per ™ ww fed qualemcun^ rel convenient iam notat ut liquet ,Eph. 4.
I. Phil. t. 27. Col. 1. 1 o. 1 Thef 2. 20. 3. Joh. 6. But whether
the word be taken largely or ftri&ly, if it fignifie Meritus^ the
word Merit may feem to be as fitly ufed, either more largely or
frriftly. Now that this word is fo ufed of us, and our a&ions in
the New Tcftament, is plain, zThefci. f* «• ^ ri*&mM**i upd*
7tUC&nteiAt<™ Siwv7ri? rn ly mtryvri. That ye may be counted
worthy of the Kingdom of God, for which ye alfo fuffer. And
next follows, for it is a Righteous thing Vvith Cod^ to recempence,
&c, Luk. 20. 35. o- SiK'A*Ziccci\7ii T&diwvo< 'KiiviTzyJitv, They
that fhall be accounted worthy to obtain that world, Luk^. 2 1 . 3 6*
h'A talaZimdir* tcw^thatye may be acounted worthy to efcape,
Rev. 3. 4. '°ti aZtoi h iv : f or they are worthy, Lu\^. 10. 7?*& ,< »
tp><fr*f ni pufc ^y7«o?7.The labourer is worthy of hiswages.So on
the evil part, Rom. t. 32. *fiw 4 &iri?ir: worthy of death, and in Job
11 6 the (eptuagint have on *£/« Qot&xiCn cirri Ai>eJov Zv nuAfT^xx<^
that God exafteth of thee lefs then thine iniquity deferveth, a;
L 3 our-
C7«)
Our tranflation hath it. It feemeth then that there are words in
Scripture ufed as to mans actions Godward, which fignifie pro-
perly Merit , and therefore muft be taken improperly ; and fo
may the word Merit, on the fame ground, as well as the word
Worthy, which we ufe in our tranflation. The fame may be faid of
■{u&6( which isofcufed, i Tim. 1. 18, the fame with that in Luke
before cited, *fy°< ° Hfrtrnf n f*«W*v**. And Heb. 1 1 . 6. God
is called role U;jjtS^/j/ atV^/x/attTRfcftrWj A Rewardef of them that
deligentty feekhim. And his action in rewarding is called />.»£»-
vefgtidLv lAfffixlai : Great Recompence of Reward ; or giving the
Reward by way of recompence. And its faid of CMofes, Heb. 1 1.
26. aVg.5A.4Ti yxp.li? ibn ut&9,TbJibn*9 j he had refpe& to the Re-
compence of Reward. Many times is the like word ufed by Chrifl:
and his Apoftles. Its true as Grotius faith, that the Hebrew and
Greek words,Promifcue Mercedis & Doni habent /ignficationem :
quo magis apparet non earn ejfemvim hujus vocis ut iqualitatem
inter faBum & rem defideret. . But then he addeth withall ? Jed
neque Latina vox id exigk. Eft quidem Merces, ut Varro vult, cL
merendo\ at Merer t aut Merer i Latinis veteribus erat confiequi.
Merces ea quam Dens rependit obedientU noftra fundamentum ha-
bet in liber ali & miferecordi ipfius promijfione. AUoqui non digna
funt qua WiC patimur, gloriofo pramio quod nobis obventurum eft*
Grot, in Mat. 6. 3. And on Jam. 2. p. 14. he faith alfo, (men-
tioning that of Cyprian, precept is ejus & monitis obtemperandum
eft, ut accipiant Merita noftra Mercedem) Quo in loco,<& veterum
aliis, vox Meriti, fie fumenda eft, ficut . vox Mercedes, non apud
ipfostantum fed& in facris Uteris, Mat. 5. 12, & 10. 42. Luk. 6.
35. I Cor. 3. 14. nimirumnofi ex aqualitate opens & retribute
onis, qua hie certe nulla eft. /bed ex liber aliflima promijfione qu<t
labor antibus nobis Jus dat ; ita ut hoc negotium ad Donationem fub
conditioner quam ad proprie diSi am locutionem & condiolionem, cut
contrallui agnate Mercedis ejr LMerendi voces, propius accedat 1
quofenfu e n',«**«Paulus dicit redditumm Deum plis fecundum ipforum
opera, Rom. 2. 6. quorum operum explicatio furiifo%k$ per com-
plexioneeft, Mat. 25. circa §nem> redditurum fcilicet Judicio non
rigido,fed mlra quadam dementia temperato, & direBo ad naturam
benignijfiw) foederis per & propter Chriftum fabli. Moreover, our
Divines take the Latin word Merces^not onely to be tollerable,
but to be Scripture fence, for they oft retain it in our tranflations
of
(10)
of the Scripture : But it feems the word Meritum hath nothing
in it, which fhould make it much more improper then CMerces :
for they are both Relatives : and they come both from LMeretr.
I muftintreat the judicious Reader not to miftake my end in
all this, nor to fuppofe me to conclude contrary to my former
Proportion I ftand between two extreams, and therefore muft
fpeak againft both. I onely hence Conclude* that therefore we
fhould not too much quarrell about the bare word,when we agree
in fence : nor fhould we cenfure any for the bare ufe of the word
Client, as erring in Doftrine, when it feems to him to be a
term warranted by Scripture : But yet where Scripture it felf
ufeth a term improperly, we (hould in our difputes lay by fuch
terms ufually, if we have more proper ; and where ufe hath made
a term dangerous to the fouls of men, it may befit to forbear it,
without necefiky, or explication. I have faid the more alfo of
this, that it may appear to all impartial Readers,on what grounds,
and with what Truth and Modefty Mr. E. and Mr. ^V. charge
me with Error,and flat Popery ; becaufe that when I was fpeaking
againft Merit, I yielded that improperly, and in a larger fence,
as Promife is an Obligation,and the thing promifed is called Debt
or Due, fo the performers of the Condition are called worthy,
and their performance Merit, though properly it is all of Grace
and not of Debt. I appeal to any competent Judge,whether thefe
men do not hereby make all the Fathers and Churches of Chrift
tobePapifts, till about IJUbins his daies ; oratleaft for above
i ooo. years after Chrift Qind I think between that and Luther s
time, the doftrine of Merra was not much decayed) ? Yea, fome
will doubt whether they make noE Chrift and his Apoftles Papifts?
and then no wonder if they make Luther, \JMeUnftbon y and all
the Proteftants that fubfcribed the Anguine Confefston, to be
Papifts: yea, Bucer, Calvin, and many of the moft eminent Di-
vines of his' Judgement, who alfo fubfcribed, and offered to fub-
fcribe the fame Confefiion. I had as live be a Papift with al! thefe,
as an Antinomian, calling my felf a Proteftant. And I think I
have faid enough to manifeft that the Spirit of thefe two Bre-
threns writings, is not fo like the Spirit of Chrift, that covereth
his peoples failings-, but never accufeth them for truth and duty,
as to the Spirit of that profefTed Accufer of the Brethren, and
eaemy to the Truth.
SECT.
§. 6.
(So)
SECT. VI.
1 Will adde thefe two things concerning the Matter .of -Merit,
having faid all this about the Name. i. All the duties and gra-
ces of a Believer arefo far from meriting of God properly , and
according to Commutative juitice, as we did God any good by
it which fhould oblige him to a Retnbution,that they do oblige us
much more to God then we were before. For that which is a duty
in one refpe&,and a grace inanother,is indeed a choice part of our
mercy ; and the more we do for God, the more we receive ; not
only by way of Reward, but in the very Duty : nay Doing it felf
is but in fome refped a receiving from God, and in fome refped,
a means to further Receiving. When ever the foul is moved to
Love, Humility, Thankfulnefs, Defire, &c. it receives this grace,
and a pretious mercy it is : and inthe exercife it receiveth more :
To Love God is fome degree of en joying him; Even to give all
•we have for him at his Call,is a receiving from him. Honcft hear-
ers do underftand this myfterie, though Hypocrites and Pharifees
do not.
2. Though I fay that no Angel is capable of fuch proper me-
riting of God, yet I do not intend, that finful man can merit as
far as Angels or*Adam in innocency might have been faid to do :
No nor that our working now is in the main parts, of that na-
ture as <*s4dams then was. His was, t\* perfeel obedience of a per-
fect Creature , from the power of nature and that Grace Which
was without proper Merit, for the continuance of. that perfection,
and the attainment of more* Ours is the imperfect Obedience of a
jinn er fret Ij pardoned upon his believing and repenting, which obe-
dience mainly confftethm the Accepting of mere 7, andufing it for
Recovery ', and it is performed and accepted by Go ffel grace, Which is
againft or contrary to merit, and not only without it. I will explain
all by this familiar comparifon. A Father hath one fon at full age,
who having the full ufe of Reafon and ftrengch, is able and fit to
do him anfwerable fervice.He will give the inheritance to this fon,
becaufe he is a fon, out of meer Paternal Love, and not of merit
of the fon : yet becaufe he is an honeft vertuous man , he loveth
not his fon as a fon fo dearly, but that he would rejed him if he
were
were a wicked, rebellious fon, fuch as God commanded the Jews
themfelves to put to death : And therefore he requireth his fon
to walk obediently and lovingIy,asthefonof fuch a Father fhould
do, and not diftionour him, and then he will of fatherly love be-
llow on him the inheritance ; but if he will not, he will dilinherit
him. Here the merit of the inheritance is no proper merit, but a
Not- meriting to be deprived of it : but Rebellion is a proper me-
rit of that privation. # Yet the nature of the work, which is the
condition, is anfwerable to the Age and parts of the fon. Suppofc
the fame father hath other fons, that be fome of them little chil-
dren, that can but go, and fome fick in bed of hurts that they
have catcht by their own folly , by falls , or burns , or curing
them,or the like ; or fuppofe it poftible that the forementioned
fon fhould fall back into fuch an infant condition upon his difo-
bedience ? Here now the Father hath Commands, Promifes of
Reward, with conditions and threatenings.as well as to the other,
but of a far different nature. For here the Father faith to the fick
or wounded Child , // thou wilt take this medicine , though it fa
bett r for thy own cur e, 7 will love thee, and I will give thee thU
or that • and for prevention of more hurt, If yen will not cut
jrou, or fiill^ or burnjou with the fire fr the like J will do this or that
for you. Our meriting at Gods hands is no more properly called .
Merits then this of the child by taking meat or medicine offered
to cure its own fores, and by taking heed of fire , and what elfe
may endanger hereafter : and in fome refpe&s it is yet lefs then
this.
But I perceive 1 have flood very long upon this term merit ('the
father becaufethe Accufer faftneth fo much upon it J I will there-
fore difpatch what I have to fay to the reft, with more brevity.
SECT. V I r
?. *~"T~He third term that I would have explained, is, Worthy or §.7.
A ^rf£/W/},concerning which,my meaning may be gather-
ed from what is (aid in the laft. I only adde thefe two Propositi-
ons 1 1 Being the phrafe of the Lord Jefus and his Apoftlcs, it is
lawfr*" *<>fav*Nc Belie ^« *A Obedient .Chriftians are worthy
M of
(82)
of eternal life, and that we muft believe and obey, that we may be
accounted worthy,and that there is a certain Evangelical worthy-
nefs of Gods Love, and fo of the Reward,which confifteth in our
fincere Faith and obedience. For this is plain Scripture.
2. But yet though Chrift fpeak of fuch a worthinefs , becaufe
the phrafe is improper vlt fhould ufe it fparingly , and alwayes
cither avoid it i or explain it, where there is danger either of
hardening the erroneous, or of offending ihe weak, by the incau-
telous ufe of it.
4. The fame I fay of the term Regard; 1. It is lawful to ufe
it , becaufe Chrift doth it fo oft : and indeed fome more neceflny
of ufing this, then either of the former. 2 , But yet it muft be ufed
with Caution and Explication , for the forefaid reafons.
5. But there is no word that we havcmade more quarrelling
about in this bufinefs, then the terms Righteous, Right eoufnefs, and
Juftification,even when we were agreed about the matter. It is
inconfiftent with my intended brevity, now to mention the divers
iignifications, and ufes of thefe words ; Only in brief I (hall lay
down my thoughts, as far as is requisite to our prefent purpofe,in
thefe Proportions.
Proportion i. I do not in thefe difputes about the Righteouf
nefs of Believers, take the word for that particular vertue, which
is ufually faid to be a Conftant and Perpetual Will of giving every
man his due : But fometime materially for the Obfervation of
the Laws : And moft ufually Relatively for Non-reatus, not guil-
tinefs, either as to the Reams Culpa vel posna<> in a legal and ju-
diciary fenfe.
Propofition 1. It is not only agreeable to Scripture, and fo
warrantable to call men Righteous, becaufe of their own Faith,
. Repentance and fincere Obedience , but alfo fo frequently done
in Scripture , and on fuch weighty grounds , that this phrafe
is to be ufed ordinarily by Chriftians, and not difowned.or
avoided.
Proportion 3 . Yet where-ever any men are called righteous,
becaufe of their own holynefs and obedience , it frill fuppof-
eth the pardon of all their fin in the blood of Chrift, which iscal-
'led ordinarily, imputed righteoufnefs : and this as fupereminent
above theother, as to their Juftification., as I have before ex-
ipreffecl.
(8j)
Proportion 4. It is the Scripture phrafe, and therefore war-
rantable to fay, that By our words We fhall be Juftified^ and by your
Words men fhalt be condemned. And that men fiMll be judged Accord-
ing to their works ' (isfndto judge^ is tojuftrfie or condemn ) And
that a ms.nisju/tified by his Workj, and not by Faith only ; Jam.Z.i^
I am not now fpeaking of the fenfe of thefe texts, but of the war-
rantablenefs of this langauage,as being ufed by the Holy-Ghofh
None jherefore is to be charged with error , for the meerufe
of the words , unlefs it be proved that he ufeth them in an ill
fcnTc.
Propofition 5. Yet , though it be Scripture phrafe, it (hould be
ufed with great Caution ; and the very phrafe of f unification by
Workj, fliould be avoided or explained, v. here it may be an occa-
fion of drawing men to afcribe too much to their works, or of
offence to the godly .* and we (hould more frequently ufe Tauls
phrafe, (which is not contrary to this) and fay, that a man is jufti-
fied by Faith, without the works of the Law. All things are not
convenient, that in themfelves^re lawful.
Proportion 6. I had rather my felf ufe this phrafe , We (ball be
finally jufiified, if We believe and fmcerely obey ; which is all one
as to fay , Faith and fine ere Obedience are Conditions of our final
Juftification ; then this phrafe, We are juftified by wor^s, and not bj
Faith only, for the forefaid reaforis. And if I underftand that the
latter phrafe , though it be the Holy- Ghofts , is orfenfive,I will
avoid it : fo be it I may have leave on necefTary occafion to ufe
thefe three phtafes , which all our Divines, fofar as I know, do
allow.
I. That fine ere Obedience is a Condition of our final ah Jolution in
Judgemeyit, and of the Continuance of our Juftific^tionhere : Or if
the term Conditioned Continuing be offeniive (though me thinks
they fhould notj I would confent to difufe them both ( except
when by difpute we are driven to debate the Cafe , whether they
may be ufed or no, or when I am urged to exprefs what phrafesl
judge moft proper.) Initeadof Continuance rf Juftificaticn, I
would as willingly fay, It is the Condition of not-lcfin* our J uni-
fication ; and initead of calling it a Condition , 1 am content to
ufe the very words of \ cripture, and fay , If We confe/s our fins, he
is Faithful and ju ft to forgive, And if ye forgive men their trefpaffes,
your heavenly Father will forgive jou , but if ye forgive not , &c.
Mi The
(84)
Thefecond phrafe that I would have liberty to ufe, is, Our
faith andfincere Obedience do themfelves make us Righteous^ our
fins being freely pardoned in the blood of £hri(l : All our Divines
Confefs an Inherent Righteoufnefs. A Righreoufnefs which will
not fo far make Righteous,is a moft palpable contradiction ; with
me, its one thing to Juft'fie ponftitHtivi ('which goes before all
kindoffentential J unification) and to make Rightecus : feeing
therefore [ have their good leave to fay, thatfaich it feif and
J** ^I° C,US obedience.do make orconititute us Righteous, * J can forbear,if
D,fp 6 p'l^i, it difpleafe them, to ufe the equipollent phrafe, that faith it [elf
NonncgoCre- an& obedience dojuftifie.
denies p(los The third phrafe that 1 would have leave to ufe, is that of
Confiuuiper God, ^e Jhall all be judged According to our \\>orks, or, to what
l m2n U ™m' we have ^ onein the body. If they can bear mens ufe of this
nil^er'iUm phrafe, they can bear all that I intend or defire : and I think it
jqflos conftltul apter to exprefs my thoughts by, then the other % we are fuftifiedby
ncgo -. fedaffif- workj : for it is to the Juftification at judgement that I have chpef
niofuflos con- re fpeci: whenlfpeakofthe intereft of Obedience in our Juftifi-
fUtui turn per K » r J
futtficationcm ca "° n * t - .
turn perfantti- Propof. j. The word Juftihcation is ufually by many Divines
foationeps* taken only for Gods flrft Remiflion of fin at our Converfion,and
his then Accepting us as Righteous : And when we difpute with
men that do and will underftand the word Jufttfie in no larger
fenfe then fo, we raufl needs grant them,that (according to that
fenfe) we are not juftified by any Pofitive works of external
obedience; no, nor by any ad for habit > of faith it felf, per-
formed from the time of the firftact till death, but by the very
1 h 1 6- ^ r ^ m ft antaneous a & on ty » f° l ^ at * n ^eir fenfe of Juftification,
Genzz.i^ 7 , 3 grant them, as to the exclusion of man, much more then they
S7 s i8. defire.
Luk 19. 17. Some other phrafes there be that I had thought to have laid
Maik 7.19 fomething to, as being J uftified for faith or obedience, or becaufe
iuv this 7°* °^ them > anci ^ them ' and °f trH fi in & t0 them ; witn ottlcr tne like 5
Im tot* *' ^ UC na vm g done C ^ ac wn ich I account moft neceffary, I fhall pak
Ma1.25.j4, bythefe, for brevity fake.
3f- And thus 1 have given, for the fatisfa&ion of all offended,
Cenforious Brethren,a true Account of my judgement,how much
I afcribe to mans works, both in fenfe and terms. I begun with
the lateer, bciig about a .Confeffion* where verbal differences
have
(85) • _
have theleaft and laft place : but had I been opening the doftrme J ° •>'**'
of Juftification,I would have begun with the former,(which I fay, a chron. $4.
as fore-feeing forae will carp at that) I have been fo far from 2.7.
hiding any pare of m/ Judgement, -which I may conceive diftaft- R* y . 3- ■*.
full to any, that I have faid more for holinefsand obedience,then [Jj|? ^*
ever I faid before, and as much as I could polfibly find at prefer^ Euc.it.ij^
afcribed to th^ra in my mind. Rut I do again profefs, that I hold 23, 1?.
not all this with that tenaciou fnefs, nor full certainty, nor con-
ceit ofnecefficy, as I do the Articles of my Creed, or ftrft generall
Confefsion*. and that if 1 find any word here contrary to it, or
the Scripture, I will revoke it. And 1 (hall thankfully receive the
inftru&ions of any Brother that will manifeft to me any error, in
fence or word , which I am far from daring to imagine that I am
free from. In the mean time, as I can unfeignedly fay, that I can
bear the differing Judgements of my Brethren in love and peace,
fo I could wi(h they could do by me ; but if they cannot, there is
no remedy : I blefs my God that bears mine Errors, when mj[
dear Brethren cannot bear his Truth.
CH AP/1V.
Additions to the former Qmfefsion y on occafion of the
fight of Mr. Caryls Eptftle to Mr. Crandons
Book ; tendred to Mr. Caryl for his fatisfaElion,
hi the points wherein he declares himfelf offended. '
w\
Hen I had written this far, 1 received Mr. Crandons whole
book ( having before feen the Monfter,/** Capite & Cau-
da) when I opened it, I found fuch a name written in its forcheadj,
as I had thought that dunghill deferved not to be bkft with, x/«>
Mr. Jofcph Caryl, with his Epiftle perfixt. His name in whom I
truft, and whofe Truth is dearer to me, then theefteem of man^
even Jefus Chrift, is above all names : and none have names fo
honorable, as to difgrace his Trutband Wifdoro, with the chil-
dren of Wifdom, by fettingthofe names in the ballancc againiV
M 3 that
(26)
that Truth, As Gods Truth and Grace is it that makes mens
names to be honourable and pretious with his people, fo that if
they do but ftumble and fall upon that Truth, it will break their
names in pieces ; but if it fall upon them(while they ftrive againft
it,) it will grind thofe names to powder. Which I fpeak not
ascenfuringthe name of this Reverend man, but as one reafonof
my fecurity of the Caufe of God, what names foevir (hall coun-
tenance its oppofers. Yet I confefs I more envy Mr. Crandons
Errors the honour of this prefixed name, then of all his Argu-
guments ; or then I envy this Reverend name, the honour of be-
ing prefixed to fuch a volume. I have received a Defcription
from pious fame, of the foul of Mr. Caryl , fo unlike to the foul
of this Ranting Difputation, that 1 hereby do crave of our Chri-
ftian pofterity, that when we are all in our graves, and another
world, they would not fo wrong this excellent Man, as to con-
clude them to be of kin, becaule of this connexion. If you fay,
He hath given us juft occafion fo to think,; 1 defire you both to
look upon his difowning the per fond r-eflexions, which are the
beginning, middle, end, if not all; and alfo to confider, that the
moft peaceable difpofitions are ufually moft tradable ; -and you
know not what importunity might have done with your felves : I
mean not of fuch a Comet as Mr. £randon 9 but of the higher and
more illuftrious Planets of our Orbe. Learned and pious men,
muft love and honour the pious and Learned: and therefore
their Temptations have the greater advantage. Nor do I in the
leaft fufped: that this godly man hath done any thing againft his
Gonfcience, to pleafe others; though perhaps he might be the
more negle&ive of his own name, and might do that which of
himfelf he would have Judged inconvenient ; as the fad Refevt-
went of Theological wars , mentioned in the beginning, and the
little check to hii thottohts^ in giving an explicit e Teftimony to the
ypor^ mentioned in the middle, may perfwade us to conceive.
Yet becaufe his approbation of the do&rinall part of Mr. C ran ~
dons difcourfe, and that in the particulars mentioned, do fignifie
that he is of his Judgement in thefe Dodrinals , and that he is
offended at my doctrine in thofe points, 1 do unfeignedly profefs
to bear fo much Reverence to the name of Mr. CV//, that I
take it for my duty to. tender him fatisfadion in the points where-
iffl I have given him offence. For though I have no expe-
ctation
(87)
ftation that he and I (bould ever be of one Judgement in this
world, if he approve the Do tlrinall points maintained in Mr. Cra*~
dons book, as knowing the itrong conviction and perfwafion of
my own mind, concerning the unfoundnefs of fomeofthem, and
knowing that Mr. £aryl is confident on the contrary, bcfoi
would commend their vindication as worthy of publick view ; ye:
left I be mifunderftood, and our differences may feem to be wider
then they are, and efpecially becaufe I doeafily confefs that fome
indigetted, unexplained, and incautelous words of mine in that of-
fenfive Rook, mighcgive him and others caule of offence, and io
the fault is partly mine I am obliged to do my part, for the Re-
movallof the offence. His words which call me to it, are thefe,
It u a duty to contend for the faith which was once delivered to the
Saints, and jet the Dotlr snail points therein maintained and vindica*
ted^Tbe prefent freedom of Believers from the curje oftl^e Law^ and
their free f unification by faith without works, jea without faith as it
is a Worl^ through the alone fatisf afl ion of ] ejus Chrifl , are offuch
moment, and fo fundamental in Religion, for the comfort of poor fouls % ,
that I cannot but Jfidge any Ejfay tending to the bearing of them*
much more this large and elaborate difcourfe , profitable for the
Church of God, and Worthy of the publick. view.
That which I ftiall do for the fatisfadion of this Pious Man, is, ;
i. To Declare whether I do indeed deny free Justification by faith
without works,yea without faith as it is a work, through the alone
fatisfa&ion of Jefus Chrift. a. To Declare how far I deny or
maintain the prefent freedom of Believers, from the curfe of the
Law- And confequently, whether I deny the faith once given to
the Saints, or 'any thing Fundamentall in Religion, for a ChrilB-
ans comfort : and whether Mr. C r **A° n raay be faid to have vin-
dicated thefe Fundamentals from my Oppofition. 3. Ifhallpre-
fume to give a few Reafons ("though contrary to my former inten-
tion,) which perfwade me to think that Mr. C ran don hath not vin-
dicated thefe Fundamentals, and that his difcourfe is not profita-
ble to the Church of God, nor worthy the publick view,*either
becaufe it is large and elaborate, er becaufe k tendeth to the
clearing of the truth.
1. For the firft oT thefe, I have fpoke my thoughts already, as
my mind did then dictate to my Pen : and becaufe I am fo far
ftomdiffemblin^myjglelfgtoa, as Mr. Cr. mofk confidently af-
£rmc£b
(88)
firmeth me to do, that it very much grievcth me/next the obfcu-
rity of my own underftanding, and my defe&ivenefs in embracing
and improving thofe truths which I know) that I cannot tell how
to make men fully underftand my mind, and fee the beft and
worft of my thoughts, in matters of Religion ; I fhall add a few
more words, though no more in fence, as being for matter a
^ Repetition of what is faid.
Concluf i . I have ever held, and do hold,that at our flrft be*
lieving,we are Actually and Abfolutely juftified from all our fins,
without exceptions, by faith in Chrift , without the works of the
Law, or without works in Pauls fence.
Concluf 2. I have ever held that faith it felf, as a work, in
Pauls fence, hath no hand in our Juftification, nor faivation;much
lefs is it the caufe thereof, qua opus, as fuch a work.
Concluf. 3. I have ever held to this moment, that even thofe
pofitive works of external obedience to Chrift, which all that
five after their flrft believing muft perform, or perifh, are notfo
much as conditions of our firft Aduall: Juftification, nonorexi-
ftent till after it:
Concluf. 4. I have ever underftood moft of our Divines, when
they fpeak of Juftification by fakh alone, to mean by Juftification,
Gods flrft putting us into a juftified and pardoned eftate, upon
our firft believing. And if fo, either 1 give no more to works to
our Juftification then they, or elfe I know not my own thoughts.
I fay therefore as they ufe to do,Bo$a opera fequmtur Juftificatum
won prccedunt Juftificandum % and therefore they cannot Juftifie.
Which Reafon can hold of Iuftification in no other fence then
this.
Concluf. 5. lever thought thatitisno Meritor Dignity, or
value of mans works, or his faith either, which is the leaft Caufe
of his Juftification in the laft Judgement, or the continuance of
his Juftification here ; much lefs of his flrft being Juftified.
Concluf 6. I do not believe that man is any way, by any ad of
faith or obedience, any true caufe of Gods pardoning or juftify-
ing him : principal or inftrumentall.
Concluf. 7. I never went about to give works or duty, any part
of that intereft in our Iuftification , which «our Divines do fre-
quently give to faith ; viz. to be the inftrument of our Iuftifica-
tion,For indeed 1 deny fo high an honor to both.
Concluf 8.
(89)
Concluf. 8. Much lefs dare I admit the leaft thought into my
foul, of giving the leaft part of Chrifts honour or office, either to
faith or works, fo far as I am able to difcern it ; nor did I ever
feel a defire in my foul fo to do:for though I know I have in me
the feed of all fin ; yet it is no wonder if this (in be fo far fuppref-
fed, as not to a&fenfibly, when both Chrifts intereft and mine
own do lye fo full againft it. And if any Brother will manifeft
that I have given the leaft of Chrifts honour orofficeto mans
works or faith, in word or writing, I proteft my felf unfeignedly
willing to receive his information, and that upon fuch receipt, I
will pubhckly recant fuch words, and defire fuch writings may be
committed to the flames.
Concluf. 9. Nay, one main reafon which conftraineth me to
differ from my Brethren, and to deny that faith is an inftrument of
Juftifkation, is, becaufe I dare not give fo much of Ch'rifts honor
to man, or any ad of mans, as to be an efficient caufe of pardon-
ing himfelf.
Concluf. 10. I conceive therefore that the difference between
me and them, is not that I give any more indeed to works then
they, but that they give more to faith then I, and confequently
to man : and that if I be guilty of levelling or equalling faith, and
obedience too much, as fome think ; it is not by bringing up
works too high (to beinftrumentsof Juftifkation as they make
faithj but in taking down faith too much, by denying it to be the
juftifying inftrument ; and confequently in too much abafing all
ads of man, which yet I do not fee that I am guilty of.
Concluf 11. Ieverheldthatit is onelyfaith,andnotworks,that
is the receiving of Chrift, and that faith being the onely receiving
Grace,(whercin no meer moral duty or Grace doth participate of
its honor or nature J it was therefore by God peculiarly deftinated,
or appointed to the office of juftifying, as ficteft to the glorifying
of Free-Grace, apd of God-Redeemer therein.
Concluf. 12. This faith I difference from Evangelical obedi-
ence, as I difference the confent to a mans Soveraignty,from my
obeying him as my Soveraign ; or the confent to Marriage Rela-
tion, from the conjugal fidelity and obedience of a wife to her
husband* or the taking a man to be my Captain, from obeying
him, or fighting under him : or the taking a man to be my Phyli-
tian, from obeying his counfel, and taking his Medicines: and
N Repentance
(po)
Repentancel take to be to our faith in Chrift, as the breaking off
from other Suitors and Lovers, and turning the mind to this one,
is to Marriage : (though fome other differences may be ima-
gined, the word being taken varioufly.) So that I do no more
(as I am accufedj comprize all obedience in faith, 'becaufe I
Comprize a Love to the Redeemer, and a Confent to be govern-
ed by him, then I comprize all Conjugal Obedience and fidelity
of a woman to her husband in the Marriage-Covenant or Con-
fent, becaufe I comprize in it Love to the man,and a Covenant of
fidelity and obedience for the future. As 1 have faid, Faith with
me, is the Taking of whole Chrift, (that is in all thofe Refpeds
which are Effential to him as he is Redeemer and Saviour) by all
thofe ads of the foul, which are of abfolute neceflity to the true
Reception of fuch an object : that is, byAfTent, Cenfent, Love
to him, Affiance, which alfo have fuch further refpective diverfi-
fications, as I fully er before expreffed.
Con. 13. lam very Confident that when Paul includes faith,
and excludes works, he never meant by Faith any one fingle in-
dividual ait, or any one onely fort ofad in the ftrideft Phyfical
ienfe,calling all the reft Works. And if any man will but tell me
what one phyfical ad he will tye Juftification to, I will prove to
him that he excludeth that faith which God includeth. Our own
Divines ordinarily fay , that Juftifying faith hath three ads, NotU
tU-, A^enfta ®- Fiducia, And r Selle , Eligere, Confentire, Accepta-
re, is the principal of all, which is not the fame with any one of
thefe. And fiducia is more then one it felf And that Affent which
is but one in Qtnere y is many in particulars, according to the ma-
ny truths to be believed to the very effence of Juftifying Faith.
The Scripture exprefly defcribeth it, as confifting in Affent, Re-
ceiving, Affiance, &c.
Con. 14 I am of opinion.that thofe that takejuftifying faith only
for one Ad tnfenju Phyfico^ do utterly lofe and confound them-
felves in the doctrine of Juftification making it impoftible for any
man on earth to know which is the juftifying faith : Not only be-
caufe they have no word of God to dired them,by confining it to
any one ad, ( without which they can donothing),but alfo becaufe
the foul is fo curious a piece in its effence & operations,& fo much
unacquainted with it felf, and fo defective in reflex Knowledge,
that no man can fodifcern its ads,as perfe&ly to diftinguifh them,
and
(91)
and to fay when it is but one aft, and when it grotts to be two or
three in meer phyfical fenfe. If you diyerfifie them by the Ob-
jecls (which is the known way J yet are there in every objeil, at
leaft , in the object of Juftifying faith, fuch diverfity of parts ef-
fential,integral,and of Accidents, and refpeSs,and neceftary mo-
difications, that no man on earth can determine juft how thcfe do
individuate or phyfically fpecifie our ads ? As if apprehenfion of
Chrift be Juftifying faith, as they ufe to fay, pafling by the Ambi-
guity and Comprehenfivenefs of the term <zs4pprebenfionf\o man
can tell us, whether to apprehend Chriit, as God and as man, and
as God and man in one perfon, and as the fecond perfon in Tri-
nity, and as one that hath dyed, and by death fatisfyed, and as
one that is Rifen, afcended, intercedeth, hath power to forgive
fins , and as one that by pardoning muft fave us from Hell ,
and give us Heaven, &c. I fay no man can tell juft how many
phyfical afts go to this : much lefs can any prove that all this
• may be done by one phyfical ad : or can any cull out any one,
and fay, that is the Juftifying objed and ad, and rejed all the
reft,asnot effentially requifite as well as that.
Con. 15. I think they that fhould attempt fuch a bufinefs,
would horribly abufe the Holy Ghoft, and would'themfelves for-
get what element they are in, fpeaking as meri Phjici, when they
are treating of moral fubjects, both Ethical and Political : and
they would be guilty of a bafc redudion of Gods holy notions
and Law-terms, to the moft vain Philofophy (which Mr. Cran-
<kHfeemsto be fo zealous againft) , as well as of confounding
Phyficks with Ethicks and Politicks. -
'Con. 16. Themfelves ufe to confefs, that the Promife, and
Chriit himfelf, and the Righteoufhefs of Chrift/ if not alfo Jufti-
fication thereby) are the objeds of Juftifying faith : To which I
may truly add, the Veracity of God Revealing, the formal ob-
ycti of AfTent , and the Bounty or Good will of God in Giving,
as the objed (as it were formal) of Acceptance, befide the feveral
parts of the material objects, and invifible Glory the End, ex-
preiTed fully inHeb. 11. tobeasefTential as any of thereft. And
fure our old Phyficks muft be renounced before we can afTert thai
but the two or three firft objeds alone ( the Promife, Chrift,and
his Righteoufnefs) can all be apprehended with any one fingle
phyfical ad,there being divers formal objedive rcafons.
N 2 Con.
(92;
£on. ij. I am bold upon the confidence of the premifes to con-
clude, that in my Judgement, thofc Divines that will fingle out
any one Phyfical ad of the foul, and call that alone by the name
of faith, and teach the People that by this only they are Juftified,
and that whoever looks for Juftification by any other Ad, but
that one, is a Papift, a Jew, an enemy to Chrifts Righteoufnefs,
deftroyeth the Gofpel and the Foundation of Chriftian Comfort,
I fay, luch men,in my opinion,do utterly ruine the Comforts, and
torture and wrack the fouls of poorChriftians,whom they pretend
to fupport,yea they drive them to unavoidable defperation,if their
dodrine be practiced : For it is not poflible for any one of thefe
poor Chriftians to find out which is the fingle Phyfical act of
faith ; and then not finding which is it, they muft either look for
Juftification by other acts with it, and fo (fay their Teachers )
forfake Chrift and the Gofpel, or elfe venture upon fome one ad,
which yet they are not fure to be but one. Here's comfortable Go-
fpel doctrine indeed I or if it were granted that philosophical brains-
can fo punctually individuate or fpecifie their acts, yet all the un-
learned that cannot, muft be damned, as being caft upon an una-
voidable neceflity of being Jews, Legalifts, Papifts, &c. For my
part, as fubtile and profound a Philofopher as Mr, Crandons un-
charitablenefs hath feigned me to be ('that he might rob me of the
name of a Chriftian, by giving me in exchange the name of a
fubtile Philofopher) I profefs,that neither my naturals or fpkituals
willferve me to cleave all thefe hairs,and if this were Chrifts Law, .:
which they feign, aUum ejfet de me, I muft needs perifli : But I
again profefs, and that with fcrioufnefs , that before I wiU
believe fuch doctrine which gives up fouls to desperati-
on, under pretence of their higheft confolations, and which
cafteth fcorn upon Chrift and the Gofpel under pretence of a
zealous vindication of them, I will be yet more prodigal of my Re-
putation with fuch men v of what name and note foever ; and I will
fooner take them for fuch fcholars as F eft us took Paul for, then I
will believe their dodrine, without better evidence then yet I can
fee.
fin. \ 8. I am as confident, that by confining Juftifying faith
to any one fingle Phyfical ad, men will. intolerably abafe the na-
ture of faith,making it eithemo humane, *.*, moral ad,or fo irrw
perfect a one 3 as God in Scripture doth abhor. 'If it be-only a-n act
fo..
(93;
of the Intellect, it will not be ftrictly moral or humane : the In-
tellect is but the entrance into the foul, and its acts, the begin-
nings of humane acts : If it be only in the will, it will be blind:
If both , without affection, it is lifelefs.and contrary to that
which Scripture defcribeth , which is Affiance in God, &c.
Nor will it be the entire acting of the foul, ifit be not the act
(as I may call it) of the whole foul , that is, of both facul-
ties and the affection fuited to that object. Befides, that the
foul acteth fo harmonioufly, that all the faculties will certainly
concur.
Yet let nonemif-undeftand me, as if I charged our Orthodox
Divines with this opinion, which I am now fpeaking againft ;
but I am confefsing mine own Judgement, againft fome particular
difputers that havepafsionatcly infifted on this point. Sure I am,
• our late Reverend AfTembly are far from it, in their Definitions
ofFaith.
Con. 19. I do firmly believe that he that Receives not Jefus
Chrift as Jefus Chrift, that is, as God and man, ,as one that hath
perfectly Obeyed, Dyed for us, Ranfomed us, Rcfe again, is
now in Glory, Lord of all, as our Saviour from Guilt and power
of fin, and fo as Prieft, Prophet and King, as one that will bring
us to Glory if we believe ; and fo as a Benefa&our,andas Good,
(and therefore to be Received with Gratitude and Love) I fay, he
that doth not thus Receive Chrift,is not a true Chriftian, nor hath
any true Juftifying faith, but (hall be damned : and that Justify-
ing faith containeth all this in it. And therefore I believe that
they who teach men • that-fome one onely of thefe acts is Juftify-
ing faith, and all the reft are works, which if we look for falvati-
on or Juftification by, we fall from Chrift , do lead men the di-
rect way to defperation and Damnation.
Con. 20. Yet I think that the whole of this Faith is ufually de-
nominated from fome one ad, (or more, which we commonly
comprize in one name) as moft frequently from Affcnt, and fre-
quently from Affiance (which is more then one adit felf, and
comprehendeth both AfTent, and Hope, or Expectation) fome-
time from Willing or Receiving. But when ever Faith is fpoken
of as juftifying or faving, the other acts are included under the
name of one. Yet at other times in Scripture the word faith is
taken in a, narrower fenfe j as it is byfames, and by 7W, when
N 3 he
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he diftinguifheth it from Hope and Love : For otherwife, we are
faved by Hope, and Faith is the fubftance of things Hoped
for, &c.
Qon. 21. I think that the Jews Conceit was, that Gods Law
delivered by Mofes was fo perfect and excellent,that the Doing of
of the works therein prefcribed, in a laborious task of Ceremoni-
al obfervances, and in Coftly facrifices and offerings, did by the
Dignity and value of the work derived from the Dignity of the
Law, procure ofitfelfthe pardon of all their fins, and their full
Acceptance with God,without any facrifice of a Mediator : and
that this is it that ^Panl difputeth againft. So that their principal
intent was to extol and maintain the perfection and fufficiency of
Mofes Law, as wanting nothing neceffary to Juftification and
felicity. , not underftanding how Chrift Was the end of it ; and in
Conjundion with this confequentially they trufted to the Merits
of Legal works. Accordingly I think that Pauls fcope is both to
take down CMofes Law ( especially its neceffity and conceited
fufficiency ) , and the Dignity of Legal works ( and confequently
of any works./ I think therefore that by Works* /Wmeanethto
exclude only Merits, or works which are conceited Meritorious ,
or which for the worth of the Deed done, fhouid procure pardon
and Acceptance with God, without a Mediators blood. Andfo
7W himfelf defcribes the works that he fpeaks againft, Rom. 4.4,
That they are fuch as make the Reward to be not of Grace,but of
Debt.
Con* 22. Our Divines againft the Papifts do commonly place
the Controver fie here, and fay, that the Queftion is, whether
we are Juftified by Works, that is, by the Merit of Works?
making them all one. So Dt.Fowns^Rivim, and it is the common
voice. Vid. Melantt.Loc Ow. p. 427,429. and Exam. p. 689.
dr 699 ejr Sotinium 7 hej \c. i4-§. 6. &\2 fob* Crocius de Juftific.
Difp .12. pajfim.
C 'on* 23. I do not think therefore, that under the name Works,
Paul doth exclude the ads of faith before mentioned,the Love of
Chrift,or Thankfulnefs for Grace, or the Confefiion of our great
unworthynefs, and our extolling the Freenefs of Grace,or our dip-
claiming Merits, or our owning the true God for our only God,
&c. I fay, thefe ads confidered,not as falfly Conceited Merito-
rious, but as Means to Life, (and fome of them to juftification
at
(95)
atfirft) and Conditions without which God will notfave us,
were never excluded by Taul among works. Nay,though fome
oftbefedonotexifttill we are juftified, yet did not Paul intend
them as Works in his exdufion.
Con. 24 I prefume to confefs it my opinion, that thofe Reve-
rend Brethren who fay, Faith juftifieth qua Inftrumentum^ as a
trueinftrument, do moft certainly makeittojuftifieas an Adion
of man : and that in faying, that It juftifieth as an Inftrument ,
andit jufttfiethnoratantsftt, or bj Attion, they do fpeak moft
grofs contradiction : feeing that Inftrument um eft C AU f a efficient ,
& ^tlio eft efficients Caufaiitas. I do therefore fay, as well as
Mr. CV>/,that Faith it felf juftifieth not as a Work : And I fay
more then is commonly faid (from whence is the indignation)
that it juftifieth not as an Adion of man neither, and fo not as a
true proper inftrument of Juftification.
Con. 15. Nay, I will yet fay more (and have ftill faid it) that
the formal or neareft Reafon of faiths intereft in Juftification,
commonly exprefTed by quat emu j$ not any Ethical confideration
or refped in Faith. This is in the midft between the two for-
mer. I before Concluded, that it juftifieth not qua opxs, as a
work is taken for Mercenary or Meritorious working, as a work-
man doth for his wages, as Paul means : 2 . And that it juftifieth
not qua opus, as aworkis taken phyfically, for an ad of man.
And thirdly I now add,that it juftifieth not qua op™, as a work is
taken for a Moral Vertue, Plcafing to God, becaufe a Vertue :
4. Nay,nor qua hoc cpw^zs it is a work of fingular worth or Apti-
tude to this office. But it is meerly in its Civil or Law Relation
(if I may fo call it) that is, as it is freely and pofitively appointed
by God to this Office ; making it, as he is Donor, the Condition
of his free gifc ; fo that it is nothing in the nature of Faith, but
the Will of the Donor as fuch, that in the tenor of his Gift hath
given it this Office and Honor : which is meerly extrinfecall to
the Nature, or Ethical worth of Faith.
Con. 26. I muft therefore profefs, that after long confiderati-
on, I know no one term that properly exprefleth this neareft or
formal intereft offaith in Juftification, but only the term Qondi-
/iow,as that- word isufually taken for the Condition of a free gift,
And when the Scripture telleth us, how faith juftifieth , it is in
fuch terms as \hsk]lf thou confefs with thy mcutb the Lcrdjefw,
and
(96)
and believe With thy hearty that God raifed him from the dead , thou
Quit be faved, &c. and He that believeth Jhall befaved , and he that
believeth not /hall be damned : In all which, if the Conditional If 9
and the conditional form of the Promife cxprefs not a Condi-
tion, I defpairof ever underftanding it in this life, though it be
the foundation and the fumme of the.Faith.
Concluf 27. Yet though no Ethical worth or Aptitude in faith
be the formal Reafon of its intereft in Juftification, it is never-
thelefs its immediatly-prerequifite Aptitude for this office and ho-
nor : And fo far as we may give a reafon of Gods appointments
and will,from any thing without him, in the object, we may fay,
that therefore God made it the Condition of the Covenant, or of
his gift of Chrift and Juftification, becaufe it was the fitteft morall
Grace for this work. So that it was fome Ethical or Moral excel-
lency or worth in that grace, that caufed God (as we may fpeak)
to make it the condition, and fo which is its Aptitude to-the of-
fice, and the remote reafon of its intereft in Juftification; though
not the formal and neereft reafon.
Concluf. 28. Yet even here, it was not the meer Morall excel-
lency of this Grace abfolutely, or in it felfconfldered, as a good
ad ; or as better in it felf then the Reft : but it was a refpedive
excellency or worth, viz,, becaufe it is the fitteft to this fpecial ufe
and end ; as being in its own nature, the believing a word of pro-
mife ofunfeen felicity, and the accepting of a free Gift/&c. and
fo fitteft for God to defign to this office, feeing its his high de-
fignin Redemption, to^Xioll htTiove and Free-Grace; fo that
though in reference to^frieer fan&ification, fome other Grace
might be as good as faith, yet none were fo ad-Apt-ed for this de-
fign. And this I conceive is it which Divines call the inftrumen-
tality of faith.
Concluf. 29. If any fay, that feeing faith hath a peculiar Apti-
tude to this office, therefore it muft have a peculiar Intereft; I
anfwer, fo it hath. For I. It doth alone, without (Merits, or)
any poiitive Gofpel-works of obedience (as fuch at leaft) pro*
cure (as far as belongs to its office) our firft full Juftification.
2. The love of Chrift received, Gratitude, &c. are but as modifi-
cations of faith, which is called the receiving it felf Though
fome of them be diftind Phyficall ads, yet all the reft Morally
confidered, arc but as it were the modification of faith> I mean
of
Y97)
of that ad,which is the acceptance of Chrift y ancl life freelj Given.
3. Andforluftificationat Judgement, and the non-amiflion of
it here, faith hath ftill the principal! intereft. Repentance (asdi-
ftind from faith) and a return to holy obedience, is a Condition
upon a remote reafon, propter fvtem y but faith directly, propter me-
hum ?rincipale x which is Chrift as our Ranfom and Saviour : Re-
pentance is prefuppofed as a Condition naturally neceflary , even
as Faith in God alone in oppofition to Atjieifm, Polutheifm, and
Idolatry, is prefuppofed as naturally neceflary, when we are called
to Faith in Chrift as the Redeemer : and as the moral Law re-
mains naturally neceflary, for all the command of fpecial Faith in
Chrift by the Gofpel : But Faith in Chrift is an elected condition,
elevated to this office above its own nature, by a fpecial Pofitive
Inftitution and Promife, fitted to its objed the Lord Jefus, who is
the fupernatural and higheft means fas Redeemer; , and it is re-
vealed alfo in the Gofpel, which is a fupernatural Revelation, he-
fides as the natural neceflity of the moral Law , of loving God,
and repenting, and returning to him, are fuppofed,but thefe could
neither be of any fufficiency or efficacy without Chrift the fuper-
natural way to the Father ; nor could the faid Love and Repen-
tance have been wrought without Chrift, if they had been fuffici-
ent : So though they are neceflary, yet are they infufficient witta
out Faith in Chrift, as well as impofsible ( or beyond our power)
fo that Faith in Chrift is that part of the Condition, which {land-
ing next the head, gives life unto the reft ; and though as fine qu.%
no», they are of equal oeceflity with Faith, yet as cnm qua , or as
to the fufficiency of the conditiony&ir qua non, fo Faith hath not
only a precedency, but is as the mafter-pipe, which being next the
ciftern,conveyeth all the water into the more remote. This I adde
to what 1 faid before againft the charge of Levelling Faith and
Repentance ; Though the Charge of equalling Faith and Obe
dience, is eafier avoided : For the Scripture doth expreflymake
Repentance fome Condition, even of ourfirft pardon and Juftifu
cation : but fo it doth not A&ual Obedience to Chrift.
£onclu. 3.0. If after all this , I am not fo happy as to hit the
true or full reafon of the difference between Faith, Repentance ,
and Obedience, in the point of Conditionally, I folemnly profefs
it is not out of any defire to equal them : N y, that I have
ftretcht my brains to the utmoft that I was able, to difcover from
O Gods
* 7 m$a ex*
pCl from fiber
men y that s tbiy
do cleer up the
difference better
tbemj 'elves , or
tell Hi "where
we may find it
doncy when
tbty (hew them-
(elves offended
at the imper*
feclion of my
endeavours*
(9S)
Gods Word the wideft difference that I could poffibly finde,ear-
neftly defiring (for to avoid offence, and to help me in expound-
ing Pauls Exdufion of worksj to have found the difference yet
wider then 1 have done : And if I fee not all , it is for want of
Light, more then of Will or Diligence. And I fhall heartily re-
joyce to fee the difference more clearly dated by my brethren * ;
But I dare not in the mean time feign a difference in contradiction
to Scripture, or addition to it • by faying that Repentance is no
Condition, or that Faith is a proper Inftrumental, efficient caufe
of Juftifying or pardoning us : though I have profeffed not to
contend with any that call it an Inftrument of our Receiving
Chrift ( if they will fuffer me to ufe the phrafes which I think more
Scriptural and properj
Con. 3 1. I confefs that there is fuch a thing as may be called
Juftification inforoConfcientia : and that Faith may be called ei-
ther an Inftrument, or fome efficient Caufe of that Juftification :
( will not this fatisfie Mr.Crandorl) But I think that this is none of
that which Scripture calls Juftification by Faith, nor that it is the
fame Faith by which we are Juftified, which is the immediate ob-
fervable Inftrument or Caufe of that Juftification by confeience
(though that alfo be a caufe of it J : but it is that -difcerning of
our intereft in Chrift and Gods favour through him which is lefs
properly called Faith, and more properly, a difcerning, and com-
monly AiTurance or perfwafion of Gods Love.
Con. 3 *. I gladly confefs alfo, that Chrift made full fatisfactl-
on to God for our fin,and therein intended only and infallibly the
actual falvation and Juftification of his Elect: : And that we may
be faid to be reconciled to God , and our fins done away , in a
diminutive fenfe as to actual pardon and Reconciliation, even
prefently upon Chrifts death and Refurrection, and fo before we
were born or believed. Andif any will call this a Potcntialor
Virtual Juftification, though Twill not imitate them, becaufc I
will keep clofe to Scripture-terms , yet if they explain their
meanings, I will not contend for the word.
Con. 3 % . I confefs alfo that God did eternally elect a certain
number of determinate individual perfons, to be infallibly juftified
and faved by Chrift, in time : And that thefe were given to Chrift
that he fhould dye for them,and for them only with a fpecialinten-
sion of actually juftifying and faving them ; and that all jhat are fo
given.
(99)
given him fhall come to him, and none (hall take them out of his
hands.
fin 34. I believe that none can come to Chrift except the Fa-
ther draw them, and that he converted) them by an infallibly ef-
fectual grace, fuch as is an a ft of Omnipotency , and is never re-
fitted ,fo far as to be overcome.
Con. 35. 1 am certain that the new nature of every Chriftian
containeth a fenfe of* his own great unworthynefs, yea his defert
of death for the fin of his belt duties, and fuch a fenfe of the
Riches of Gods Love and free Grace in Chrift,and how much we
are beholden to him; that every fuch foul muft needs be prone to
difclaim confidence in any thing of their own, and to give all the
glory to Chrift. and free Grace : felf-denyal and afcribing to free
Grace, being the moft of our Chriftianity. So that if the zeal of
this truth do make the inconfiderate to forget the nature and ne-
cefiity of holynefs, and its due place, and to forget how much the
Righteous Lord loveth righteoufnefs, and how Chrift intended it
in his death and Covenant, confidering mans frailty, it is no won-
der. And fuppofing that this is Mr. (^random cafe, I heartily for-
give him his volumn of calumnies, and railing Accufations : be-
ing parfwaded he intended them much for Chrift, though I think
that there was too much of the intereft of his private opinion, that
made him, as it were, call for fire from heaven, and that he little
knew what Spirit he was of. The Lord caufe him to know it,and
forgive him.
O 2 ChA
T.
(100)
Chap, V,
Further Additions occafioned by Mr. Caryls imply ed
i Accufation - About the freedom of Believers from
the curfe of the Law.
SECT. I.
T He next thing wherein I owe fatisfa6Hon,it feems, to Mr. d-
ryl, is, to (hew him how far I take Believers to be frefently
freed from the curfe of the Law, and how far not : which I (hall do
in certain Conclufionj ; i. Affirmative. 2. Negative.
firjc/u.i. The Curfe of the Law, fignifieth either, 1 . The Com-
mination of the Law. 2. The fentence of the Judge , according
to the Law, 3. The Execution. The firft doth oblige to punifh-
ment, when the fin is committed. The 2 convinceth the offender,
determineth him guilty, adjudgeth him to death, and referreth or
delivereth him over to Execution. The 3. inflið the punifh-
ment, and fulfilleth the former.
Conc/u. 2. I have before declared, that I do confefs that God
hath by his eternal Decree, Immutably determined to free all his
Eled ( not yet Believers ) from the curfe of the Law.
Qonclu. 3. I have alfo declared that I maintain that Chrift
purged away their fins, quoad merhnm vclfatisfattionem, that is,
hath perfectly fatisfied and merited their freedom.
Conclu. 4. I believe that all men are freed from the necefiity
of perifhing (byfuffering what they deferved, ) as remedilefs.
And that no man that ever heard the Gofpel (at leaft) doth pe-
nO\ for want of a ranfom, or expiatory facrifice, or a Chrift to
dye for him , but for want of Faith or a Will to accept a Chrift
freely offered him.
Conclu. 5. I believe that tfie Law of Works ftands not now as it
did totsfdam, as the fole Law in force , but that the Promifibry
part:;
fioi)
part of ic is void, God being, as we may fay, difobliged upon mans
fin,and man made utterly uncapable of being the fubjed to whom
fuch a Promife can ftand in force : And therefore that it is fitter
to fay the Covenant of Works is null and void, becaufe it is from
the promifTory part that the whole was called ( if ever fo called) a
Covenant. ( In this point I retract what I delivered in my Apho-
rifms.) Yea the Law it felf hath received fo many extrinfkk al-
terations, as in its ufe, its Adminiftrator, &c. that I will not con-
tend with any about the name, whether it fhould be called the
fame or another, as long as we agree of the degree and matter
of Change. But the great change is, that it hath now a Reme-
dying Law conjunct, when before it flood alone , and its obliga-
tion had no remedy known. Then perfcd obedience was the only
Condition of Life ; now its neither the fole , nor any condi-
tion at all. For where the Promife it felf is ceafed, there is no con-
dition of it.
Concltt. 6. I believe that by the new Law of Grace, or the
Promife, God hath delivered all men (in the Tenor of the Pro-
mife, though the promulgation reach not to all) from the guilt of
fin, as to the deitrudive punifhmtnt , on condition they will ac-
cept of Chrift and Life ; and that no man is excepted out of this
Promife ( till they remedilefly rejed it J, but it is fo general, that
whoever will have Chrift , may have him , /' on his terms ) :
Though none Wi// have him, till Gods fpecial effectual Grace
do make them willing. Yet whoever W/, is called to drink of the
water of Life.
Conclu. 7. I believe that this Promife of deliverance to All,
is fo free, that no price is required of any to procure it : It is but
the Acceptance of a free Gift. And therefore no wonder if Chrift
be faid to have taken away the fins of the world , or if God were
faid to pardon them , when God hath as far as belongeth to him
(I fay not,as much as belongs to him abfolutely and in all refpeds,
but ) as the free Donor by Promife, per Legem Re mediant em , deli-
vered them; and the flop is only in their not -confenting or acce-
pting : and when among men confent is To naturally implyed, that
( though it be a true Condition, yet) it is feldomufedtobe ex-
preffed ; butwhere confent cfllly is the Condition of a Gift,ir. isufed
to be put in abfolute terms ,
Conclu. 8. I fully believe that as foon as ever any foul hath'fa-
O 3 ving
(101)
ying Faith, that is, Accepteth of Chrift and life as offered, im-
mediately all fin is pardoned adually, which before was pardoned
but conditionally, and that their pardon,as to the prefent time, is
not now Conditional, but as Abfolute ( the Condition being per-
formed) : and I never thought otherwife. And this pardon ex-
tendeth to every fin, that is then in being, or ever was on that
perfon , fo that as to the fins Remitted , it is as an Abfolute
Remiflion.
Conclu. 9. In this Remiflion God doth Accept them as chil-
dren into his favour, and difcharge them from all guilt of eternal
punifhment, and of all Deftrudive punifhment in this Life ; yea,
from all that is not retained for, and fandifTed to a greater good
then the evil comes to : having promifed them that all (ball work
together for good to them that love God , Rom.8.2%.
1 dc-pn the an. Couch. 10. If the more illuminated, but cenforious Brethren,
gry V'tifo'cn to w ho have blazed abroad fuch calumnies, and jealoufies of me,for
cuius Lnc' l *"s one W0Y d> ( in another Book) have the patience to bear it, I
Com! de Re- w '" re P ea * a g a * n t0 tncm tnc fame Dodrine , ( for I am far from
i-nUT.§.6.p. recanting it^ viz. It is mj ft Wong opinion, and I am confident of it 9
(mihi) 620, thAt nofuftified-Sanclified perfon^fhall ever loft his Juftification or
Solh A a a ^ bis fantlification 9 ar *A that God hath promifed to caufe them to
Confeff the ' P er f evere -> and to perform the Conditions of pardon for the future ^that
Lutherans they may infallibly be pardoned, tsfnd I am yet more fir onglj per-
cmmonly, and frvaded and confident that God hath promifed all this concerning his
the Fathers too EleU. Yet for this very Dodrine, and thefe terms, have zealous,
c ™n°ffl ay Godly, tender confeienc't Divines given out, that I wrote againft
lege Tertull. perfeverance, yea and have fo muttered abroad that my writings
com.Marcion. are dangerous, that poor Chriftians are deterred from ufing them,
cap. % 3 , Z4. y ea tnC y have engaged fome in trouble of confeience not to read
Hon £ r * para " Inat Book, as containing very dangerous matter- with which deal-
llb^.cJ^c * n 8* am we ^ content >^ thrift approve of it , and confeience at
i^o.VxOri-' lart find comfort in it (if they look to find any comfort in their
gine Macari- works, and fuch works ) and if Satan gain no more by it then
us, Horn. 26. j j f e ^ an d ^ j c b e no f f s to-thofe that need them , fas I think in
p. j tz.&c. t kj s ijQQ^if^ a g e {t c a nno t be much. )
Conclu. 11. I believe that when ever the Juftified do commit
any fin, they have a prefent and efledmal certain remedy at hand
for their pardon, that is, the merit of Chrifts blood , and his in-
tercefiion, the Love of God , t^e promife of pardon, in which
they
do 3 ;
they haveintereft , and the Spirit to excite them to Faith and
Repentance.
£W/w. 12. I believe that the Mofaical Law , fo far as Mofai-
cal, is ceafed or abrogated , Chrift being come,who is the end of
that Law : ( and this Law is it that TWufually fpeaks of , in the
oucftion about deliverance from the Law. )
Cohdu. 13. I believe that no true Chriftian ought to look on
himfelf, as continuing under Guilt, or unpardoned fin, and bound
over to condemnation, or as under the curfe of the Law , as it is
thus taken : but contrarily, to re Joyce with greateft thankfulnefs,
that God hath freed him by Chrift , from this curfe and con-
demnation : and to ftrive againft all doubtings of his actual de-
liverance.
Conclttr 14. Much lefs may any Chriftian fuppofe himfelf to
be ftill under the Law of works, as ^dam was, and not under the
the Covenant of Grace.
Conclu. 15.1 believe that iris a haynous fin in any Minifter to
preach the Law of Works,as it ftoodto *s4dam , that is , to teit
men cither that they muft perfectly obey,as the Condition of their
falvation, or that they muft merit Life, or that their mifery for fin
is Remedilefs , or yet to tell them of the mifery, and not of the
Remedy. This is to preach as Legalifts, and enemies to
Grace.
Conclu. 16. I believe that fears of Hell are not the great mo-
tive and predominant affection in the Kingdom of Grace : But
thankfulnefs for Redemption, and Love to God Redeemer,(hould
be the main motive,even to the wicked, to draw them from wick-
ednefs ; and efpecially to the Saints, to keep them to Chrift ; and
that Love is the predominant Ruling-afTedion , and Fear but to
fupply in fome Cafes where Love is defedive, and will be while we
are here.
Conclu. 17. I believe that Humiliation and Brokennefs of
heart,as it confifteth in humble, felf-denyal,and mean thoughts of
ourfelves, muft be our conftant frame ; but as it confifteth in
anguifhof mind,Goddelightethnotinit, and ufeth it only to
bring us further, and would not have us ftick in it, but haften to a
Life of heavenly delights ; and that the Life which hath mod
thanks, praife, glad obedience, and delight in God, is the life moft
pleafing to him,and not that which hath moft doubt, fear and for-
rows. Co
(i04)
Conclu, \%. I believe that God doth ufually give to true Be-
lievers, more or lefs, fome fenfe of their freedom from the curfe
of the Law, and of his favour to them , and fome peace of con-
ference and joy in the holy-Ghoft.
Conclti. 19. I doubt not but a ChritHan may attain to a cer-
tainty of his falvation , much more , of his San&ification and
Juftification, and that by ordinary means in this life, (though not
without the Spirits fupernatural help ) and that Minifters Should
with all pofiible skill and diligence help on Believers to Alfu-
rance , Peace and Joy , and not detain them under doubtings
and diftrefs.
Conclti. 20. T fully believe that the departing fouls of true Be-
lievers goto Chrift, and the foul and body at the Refurre&ion
fhall be publikely juftified by Chrift in Judgement, and be perfect-
ly freed from all the fruits of fin for ever.
Thus I have told you my thoughts, how far Believers are freed
from the curfe of the Law. If Mr. Caryl think that I have yet left
out any Fundamental, ( which Mr. CV. hath vindicated ) yet
it may be rather my forgetfulnefs, then my denying it : I have
here fet down what fuddenly came to my memory, and if I have
omitted any part of our freedom from the Curfe, I fhall be ready
to aflert it, when I am remembred of it. In the mean time, I hope
the charity of my Brethren may reach fo far without fupererroga-
ting, as to believe of me that I have no minde to be curfed any
more then they ; nor have I a mind that any Believer (hould be
curfed .♦ and therefore that it is not any carnal intereft or unwil-
lingnefs of the truth that makes me differ , if I do differ , which
is more then I know. And if God do but thus far,as I have men-
tioned,fave me from the Curfe of the Law , I hope I (hall find
that I mift none of my Fundamentals.
I come next to lay down the Affirmatives,How much I give yet
to the Law , or how far I take Believers to be under it ? And I
will promife you, I will contradicl nothing of the Negatives be-
fore delivered, fo far as I can difcern. Only I muft intreate fuch
Readers as Mr. Crandon^ to think it poflible that I can reconcile
my own words when he cannot ; and to know jthat if by his blind
confequences, fetcht from what follows, he will affirm me to de-
ny all that went before, and make the world believe that I do in
terminu^ or fenfe, difclaimand oppofe the fame things which I
do
do in terminis and fenfe affirm and defend fas he moft immodeft-
ly ufeth to do) , whomfoever elfe he perfwadeth to believe him,
he muft excufe me, if I credit him but as he deferves.
SECT. II.
#
CO ncltt. t . §. 2.1 do believe that God is our God,King and Go-
vernor, and that both on the Right of Creation and of
Redemption ; and that he governeth us by a Law, which is part-
ly natural, that is revealed, by natural caufes, or figns , and partly
fupernatural and Pofitive : And that this Law doth command us
perfeft obedience , and determine of each particular wherein it
(hall confift; and that nothing is fin, but what is againft Gods
Law , and all that is a breach of it, is fin : and that this Law
is Norma ABionum moralium, &Jtidicii : The Rule of our lives,
and Gods Judgement.
Qonclu. 2. I believe that this Law doth conftitute eternal
death, to be the due punifhment of every fin, to every (inner : and
fo ob\\geth,ad obedientiam t am ad posnam ; to obedience abfolute-
Iy,and to punifhment in cafe of difobedience-
Conclu. 3. I Believe that this Law is not abrogated by Chrift,
nor did he ever intend fuch a thing, but contrarily , to attain the
ends oF it, and fatisfie and glorifie the Juftice of the Legiflator ,
and fo to ftablifh the Law.
Conclu, 4. I Believe that this general nature of the Law ( to
oblige to perfect obedience or to punifhment) together with the
natural particular precepts in it, are the very Law of nature, that
is, refulting from the nature of man in this prefent ftation , as re-
lated to the foveraignty and the holy nature of God : fo that to
fay that Godhimfelf could change thefe Laws, otherwife then by
firft changing the nature or natural ftation and condition of man>
is but to fay, he can do contradictories, and can take away a Re-
lationship the fubjeft, Term, and Foundation do continue. In-
deed (hould God turn man into a ftone, or bruit, the duty of Lo-
ving God would ceafe: or were it pofiile that man had a will which
(hould not have Good for its object, then God (hould not be that
objeft.
p £qkcIu.
(106)
Concftif.'i. By what narnes or Titles this Law of God fhould
be called, I refolve not to quarrel about with any , fobeit we be'
agreed concerning the matter, i . Some will call it the Covenant
of works : which word I ufed fometime in my Aphorifms, as re-
taining the name which the whole received from the promifTory
part. This title upon better confederation, I now think fitter to
forbear and difclaim. Myreafonis (asisfaid) becaufethe name
is given from Gods promife of life in that Law, and that promife
is now ceafed, and therefore it is not fit to denominate the Law A
Covenant from that only part which is null. I did acknowledge in
my Aphorifms that no man was capable of being juftified by this
Covenant or promife ; but I faw not fo clearly as now I do, that
the Promife it felf is null. (In which point the judicious Animad-
verfions of a very reverend, learned Brother, have been no fmall
help to me, though I am yet forced to difTent in part from his opi-
nion.) Others ftand ftifffor what I firft in terms afferted, w.The
continuation of the whole Covenant, Promife and all ; But it is
clear, that when man firft broke Covenant,God was difobliged :
and man was quite uncapable of having fuch a promife made to
him : For when he was once a (inner it was not only, morally im-
poffible that he fhould be no Tinner (as it was impofiible for him
to keep the Law for the future) but it was naturally impoffible, as
being ameer contradiction. To feign a promife oFGod in force,
thadiewillfavemenon condition they have no fin, when they
have all fin already, is abfurd. Yet I fay not that God abrogated
this promife,by making a better, but that man nulled it by his Co-
venant breaking, fo making the matter impoftible, and fo it ceaf-
ed, ceftante materia^ vel fubjeBi capacitate.
z* Some will yet call this Law in queftion, The La\*> of 'Works ,
though not the Covenant of works : Becaufe the precept and
Commination remain (only fomePofittves ceafed which ) may well
denominate it a Law, and becaufe it ftill commandeth perfect
obedience for the future. I have nothing to fay againft this.
9 . Some will call it The Law of nature ; againft which title nei-
ther have I any thing to fay.
4. Some call it The Moral Law : And here Divines fpeak
very varioufly : many of them call the meer Decalogue, or pre-
ceptive part of the Law of nature, by the name of the Moral
Law, without the fanftion ("either promife, or threatning) others
call
0*7)
callthofe precepts , together with the Commination, ly the name
of the Moral Law : Others callthofe precepts, with the threate-
ning and the promife (fuppofedto beitiliinforce) even in the
fame form as it was made to Adam y leaving out the pofitives,by
the name of the Moral Law. The firft reach not what we now
have in queftion, the laft exceed : the fecond fort I agree with, as
to the thing, and miflike not the name.
4. Others think fitter to call this, The Law of Cbnft, as being
part of his Law. This I rejed not, it being but matter of words;
feeing we are agreed, that now Chrift, or God-Redeemer, is Lord
of All, and that the Moral Law , or Law of nature , is now his
I aw : Provided alwayes that we keep a clear diftin&ion between,
This Law of nature, ( obliging to obedience or punifhmentj and
the fpecial Law of the Redeemer, called, The Law of Grace, or
the Promife, which is Lex Remedies. But whereas the great que-
ftion is, whether thefe be now two diftind Laws in force {quoad
fpeciem) or only two parts of one Law ? I conceive it but meer
itrife about words, and therefore will not contend in it : We are
agreed that both are in force,and that both are now the Redeem-
ers Laws ; but one he found man under, and the other he made
as Redeemer. We are agreed that they rauft not be looked on dt-
videdly, but as linkt together ; and all are ferviceable to the Me-
diators Government. So that the form of that Law which ftood
to *sfdam y W2iS this , Obey me perfettly, and efpeciallj in not eating
the Fruit of this Tree, and thou ft alt live ' but if thou fin^thouftalt
Dye 1 that is, death ftiall be thy due. This ftood thus alone with-
out a Remedy. The Law that is now in force is this , Though thou
have finned, and art condemned^ yet obey me perfettlyfor the future,
in whatfoever I command thee, and if thotidifobey in any thina , for
that alfo death {hall be thj due : Tet for the fake of him that Redeem-
ed thee , if thou wilt believe in him and Repent , thou (halt be par-
doned and faved ; but if thou wilt not, thou Jhalt be remedilefs*
ly damned. This is the fumme and form of all Gods Law now in
force (fuppofing the particular parts of the matter of the pre-
cept) : And while we confefs the thing, the matter is fmall whe-
ther we call this one Law or two, or by what name or titles-we
call them : though we (hould keep as neer the Scripture as we
can. But they that obferve not that it is not the Law made to
tAd.imJout LMofes Law, which Paul mod frequently mentioneth,
P 2 and
(io8)
and ealleth the Law of Works, will hardly underftand the mean-
ing of Vault Epiftles : But what the difference between thefe two
Laws, is, as 1 take it to be a queftion of fo great difficulty, that I
never could yet have full fatisfa&ion in any thing that I have feen
upon it, fo it is not now to be handled.
Conclu. «6. They that fay, The Law of Works is in force to
unbelievers, but abrogated to Believers, or to men as foon as they
belie ve,do fpeak fo grofs abfurdity or contradiction, that any man
man difcern it, that knows what the Abrogation of a Law is ;
The whole Law is repealed and thereby nulled , by Abrogation :
And if it were fo, it could binde none, much lefs the fame man
yefterday, and not to day.
Conclu. 7. It is not by any exemption, exception , expofition
KftP&HfiKMfltr, or any preventive Difpenfation (if fuch a thing
may bej , by which Believers are freed from the Laws obligation
to puniflvment : But it is properly, by a pardon, granted Condi-
tionally before , for the fake of Chrifts fatisfadion ; and Aflu-
ally Remitting, and thereby relaxing the Law, or Defpenfing with
it after the guilt.
Conclu. 8. That this Law containing all the forefaid parts , is
yet in force, is at large, and moft exprefly afferted by the Divines
of our late AfTembly,whofe teftimony for number and worth, I
have reafon to prefer before any (ingle perfons. In their Confef-
fionjap. 1 9. they fay, God gave to Adam^ Law, as a Covenant of
Wor\s , b) Which he bound him and all his pofterity to perfonal, entire,
exa8,4nd perpetual obedience , promifed life upon the fulfilling, and
threatned death upon the breach of it * and endued him with power
and ability to ket pit. This LaW after hi* fall, continued to be a per'
feci rule of Right eoufnefs , and as fuch was delivered by God upon
Mount Sinai, &<: Seft. 5. The moral Law doth for ever binde all,
as well juftt fied perfons as others, to the obedience thereof dec. Secl:,6,
Although true Believers are not under the Laty y as a Covenant of
Workjyto be thereby jufiified or condemned , yet it is of great ufe to
them as Well as to other Syin that as a Rule,3cc.It is likewife of ufe to
the Regenerate to refrain their corruptions, in that it for bids Jin, and
thethreatnings of it ferve to Jhew, what even their fins defer vc, and
What ajflitlions in this life they may expellfor them , although freed
from the curje thereof threatned in the Law.
And in the larger Catechifm they fay, What is the moral Law ?
Anfw,.
(io 9 )
Anfw. The Moral Law is the Declaration of the Will of God to
mankinde^ directing and binding ever] one to perfonal^perfett , and
perpetual conformity and obedience thereunto^ in the frame and difpo-
jition of the whole man, foul and body, and in performance of all thofe
duties of holynefs and righteoufnefs, Which he oweth to God and man %
promifing life upon thefnlfUling^and threatning death upon the breach
of it. The ufes to all follow,
Only note what I faid before, that the promiffory part, I think
is now ceafed. And therefore I eafily confefs, that neither the be-
lievers nor unbelievers are under the Law as a Covenant of
Works, if the word Covenant be meant of Gods promife of Life.
And as it is a condemning Law,I eafily and joyfully acknowledge,
that no man is under it as before Chrifts fatisfaction ( in moral
being ) that is, as having no prepared nor offered remedy , but
left as the Devils without a Redeemer : And I gladly grant, that
k is moft proper to fay, that no Believer is under the condemna-
tion of the Law, or under its condemning power : becaufe, i. All
the fins of their life paft, arc actually remitted. 2. And they are
in a fure way for the pardon of future fins , when, they are com-
mitted : Seeing as the Moral Law doth bind them to puniibment,
fo the Remedying-Law of Grace diffolveth that obligation , and
pardoneth them when they have finned , they having Faith and
Repentance,which is the ConditioaNor doth any new fin deftroy
their ftate of Juftification, nor make them ceafe to be Gods recon-
ciled children, feeing they are ftill united to Chrift, and have his
Spirit, and have Faith and Repentance.
Conclu, 9. TheLawthreatenethorcurfeth the Elect as well
as others, while they are Infidels and unregenerate : For all
Chrifts fatisfa&ion, and Gods Decree, and the certainty of their
future pardon when they believe, and for all God hath foretold
that he will call and pardon them.-
Coucltt* 10. God doth execute real punifhments on many of
the Elect, ("yea all) before their converfion : notwithstanding
Chrift hath fatisfied Juftice for them.
fincfu. 1 1. No fins of Believers are actually pardoned before
they are committed, or in being.
Conclu. 12. Though all true Believers are under Grace, and
as to their ftate and all their former fins , are delivered Actually
from the Condemnation, or Obligation of the Law , being truly
P 3 forgiven.
(no)
forgiven, and folycMe to none of its threatnings, yet when new
fins are by thefe believers committed , this moral Law is fo far in
force againft them , as to make them guilty of Death, till the
Promife come in and remove that guilt by a frefh pardon; It makes
death their due , though God by his Gofpel do prefently Re-
mit it.
I cannot well conceive what fliould make men accufe me for
putting Believers under the curfe of the Law , unlefs it be this
Conclufion (and that about punilhment which I (hall come to
anon). And therefore becaufe it is likely that this is it which
Mr. Caryl is offended at , I {hall endeavour to fatisfie him, by
giving my reafons.
Conclu. 13. My firft is the plain and frequent expreflions of
Scripture, mentioning both the guilt, punifament and pardon of
Believers, which I have fufficiently elfewhere produced.
Conclu.iqMy fecond proof is fromthe very nature oftheGofpel-
promife, and the Saints necefsity of daily pardon. Where there is
no obligation to punifhment, there is no pardon : For pardon is
but the diffolving of the obligation to punifhment , that is , of
guilt : no man can pofsibly be forgiven that is not firft guilty of
fin to punifhment : Remifsio, eft Debiti Remifsio , & obligations
diffoltitio : It muft be therefore poena debita, that muft be remit-
ted ; As it is evil it is due to the (inner, as it is a means to the end
of Government , fo the advantage of it is due to the Common-
wealth, that is, to the Church, and fo to God. Now foe any man
to deny his neceffity of pardon , when Chrift bids us daily pray ,
Forgive us our trefpafles, and when Scripture fo often and ex-
prefly mentioneth our pardon after believing , and direfteth to
means for that end , ( If yon confefs your fins ^ he is faithful and jufi
to forgive, ere.) is to deny a plain truth, and I doubt, to difclaim
a duty which is of necefsity to falvation , that is , believing , for
pardon , or flying to Chrift for pardon by Faith in Prayer and
Confeffion. 1 conclude therefore that it is of certain truth , that
the Law is (till in force againft Believers , fo far as to make them
need a pardon from Chrift by the Gofpel , for every (in they
commit : And this is all that ever I afferted , which is by fome
men accounted fuch accurfed and dangerous Do&rine, againft
Chrift and free-Grace ; when I foberly profefs to the world, that
I would ( if the Lord fhould ftrengthen me , according to my
prefent
(Ill)
prefent purpofejl rather fuffer death then renounce this Truth,
and deny my daily need of pardon by Chrift ; and I fhould think
to be as good a Martyr ( as to my caufe ) as any that fuffered
about Tranfubftantiation,and fuch like things , from the bloody
Papifts ; whofe caufe , though clearly good , was yet fcarce of
fuch high concernment as this. Andlconfefs, that as wicked and
damnable a wretch as Mr. Condon makes me , I would not for aH
the Treafures on earth, be in that mans cafe at death and Judge-
ment , who believes that all his fins were fo fully pardoned at
Chrifts death, that he hath no need of pardon fince, or at leaft,
that all future fins are fo pardoned at his firft believing, that he
hath no need to fly to Chrift for daily pardon, nor to pray for it,
nor be beholden to God for it,but only for the feeling of it in con-
ference, fuppofing that he practically hold this errour.
Conclu. 15. My third proof (hall be from the neceflity of
Chrifts death and fatisfaction, for all our fins committed after our
believing : Chrifts fatisfafrion was by fuffering the punifhment
due to us for our fins, or only inftead of it : therefore punifhment
was confidered as fuch,as would be due to us for them : therefore
when we commit them, punifhment is due, till God remit it , for
the fake of that fatisfaction. And if it be due, it muft be due by
fome Law : and it could not be by an abrogated Law , which
we were not at all under , and was not in force to us , when we
committed them : for Lex mortua non agit ; no man is made guil-
ty by a Law which is no Law. Therefore it was by a Law which
was in force againft us, fofar as to make us guilty of damnation,
till God forgive us. Call this, the Law of Works, or of nature,
or the Moral Law, or what you pleaie ; furely fuch a Law there
is, or elfe Chrift could not bear the punifhment of any one fin ,
due to us, except only our fin in zsfdam. I prefume to tender
thefe Reafons of my DifTent, for Mr. Canh fatisfa&ion, if ( as
its likely ) this be the point that offendeth him. And I defire the
companionate Reader to condole the mifery of humane frailty,
and what a neceflity of condemning one another , we feem to be
caft upon, through the darknefs of our underftandings ! When
I am publifhed a Subverterof Fundamentals ( no lower charge )
on one fide ; and when I am conftrained my felf to be as confi-
dent , that I fhould fubvert the Foundation it felf, if I fhould,
think otherwife ; and that I muft deny that Chrift dyed for the
fins
(112)
fins of thrpreftnt world, or ever fuffered any punifliment that was
their due.
Conclti. 16. Tothefe let me add the univerfal confent of the
Church of Chrift,tillof late ; I think I need not tell any man,
that ever was converfant in the Fathers in any confiderable mea-
fure, how unanimoufly they agree in this , without any quettion
made of it, that Believers themfelves fall under guilt upon renew-
ed fins, and have need of frefh pardon ; yea they thought that
many anions mult be performed which were fine c/uibus non , to
aftual pardon : Were it not paft all doubt, I could and would
quickly give you teftimony enough of this ; that decantate fpeech
of Aufttns may fuffice for all, fo commonly approved by Prote-.
frant Divines, Non Remittitur peccatum, nifi Refiituatur ablatum^
without Reftitution , there is no Remifiion,
Conclu. 1 7. Nor have the Reformed Churches forfaken the An-
tient Churches of Chrift in this Doclrine, as is evident in all their
Confeftions paft doubt. I will cite the words of that moft learned
and famous Synod of Don , confiding of the Delegates of fo
many Churches , aortic. 5. §. 5. Talibus autem enormibus pec-
catis Deum valde offendunt, Reatum mortis incurrunt^ Spiritum S,
contriftant 7 fidei exercitium interrumpunt \ponfcientiam gravijjime ,
vulnerant^ fenfum gratU ad tempus nonnunquam amittunt : donee
per feram Refipifcentiam in viam revertentibm paternus Dei vultut
rurfum affttlgeat.
Conclu. 18. The Reverend Divines of this Nation,have gone
commonly the fame way, as is undeniably evident in their Pra-
ctical Tra&ates. Inftead of troubling you with many particu-
lars, I will give you many in one, viz,, in the Confeffion and Cate-
chifm of our late Reverend AfTembly : finfef. Ch. 6. §. 6> Every
fin, both original and aSlual , being a tranfgrejflon of the righteous
LatiQ of God, and contrary thereunto 9 dothin its own nature , bring
guilt upon thefinner^ thereby he is bound over to the Vcrath of (]oa y '
and Curfe of the La^,andfo madefubjeU to death t with all miferies
Spiritual, temporal, and eternal. Here is as much , if not more ,
then ever I faid : If any object, that they only fay, It is the
nature of fin to do thus , if thrift did not prevent it ? I anfwer,
No fuch matter : They fay not, It would do thus, but It doth thus ;
and that Chrift came only to prevent our guilt and obligation to
punifhment, and confequently to prevent our need of pardon for
any
(US)
any fin after Regeneration , and not to give us pardon when we
need it,is, as I have fhewed,a Dodnne unht for Chrittian tongues
or ears • Sin doth (firft ) in its own nature , bring guilt upon the [in-
ner, thereby he is bound over to the wrath of God , and curfe of the
Law^&c. fay the Affembiy ; and then, in order of nature , after
(whatever it be in time J the Promife in the blood of Chnir, dif-
folveth this Obligation, and Remitteth this guilrand curfe.
So in the larger Catechifm , Every fin , even the leaf} , beina
againfi the Sovereignty y Goodnefs>a,ndHolynefs of Cjod, and again]?
his righteous Law y defer vet h bis wrath and curfe , both in this life y
and that which is to come, and cannot be expiated but by the blood of
Chrifi. And that we may efcape the wrath and cstrfe of God t due to
usfrfin, he reauireth of us Repentance^ &c. There muft be then a
'guilt or obligation by or to the curfe, for every fin in order of na-
ture before it is remitted,by the Application of Chrifts blood. This
is as much as ever I fa id, this way.
Conclu. 19. I am very confident tbat the very new nature of a
Regnerate man, as confifting in his humility , felf-denyal , Re-
pentance , Hatred of fin, and fenfe of the need of Chrift, and
the Grace of God in pardoning, doth contain in it fomewhat that
is really oppofite to the contrary opinion, and that if a true
Chriftianfhould fay, lam not guilty : or 1 deferze not the wrath
and curfe of (jodfor my fin : or no punijhment is due to me : there
isfomething within him that w r ould rife againft him , and draw
back with abhorrence from confenting hereto. And if he fhould
be drawn by fedu&ion and fadion, to hold fuch opinions fpecula-
tively,yet true Grace will not fuffer him to hold them practically
and prevalently : For foto hold them, I think, is inconfiftent with
true Grace.
Conclu. 20. I do not know that ever I heard any that were ac-
counted Orthodox, pray to God and corifefs their fins , but they
would confefc that they deferved the wrath and curfe of God :
And he that will deny this, (hall never be my mouth to God in
prayer, if I can help it. As nature teacheth the poor Infant to cry
in the feeling of its hurts or hunger : So truly doth the new na-
ture teach every Chriftian to cry to God for pardon , and to-con-
fefsthat it deferveth his wrath and curfe for fin. If the Antino-
mians fay, that hereby I cenfure them asGrace-lefs, and in a
damnable ftate j I Anfw. 1. Let them fee to it, that it be not fo.
CL 2.1
("4)
2. I hope many of them hold not thofe errors pra&ically and
predominantly, but fpeculatively,which the contrary opinion lyes,
though clouded and unobferved, yet moft practical in their iecrec
minds. Were it not for this hope, I confefs,I would (hake offall
communion with this fort of men, and look on their cafe as de-
plorate Yet they would make great out-cryes againft me , if I
fhould allow a Papift or Socinian fo charitable thoughts , as if
it were pofsible for them to hold their more defperate errors but
fpeculatively.
Conc/u. 21. They that deny that every fin of the Regenerate
deferveth Gods wrath and curfe, muft affirm that Chrift hath de-
ftroyed the very Law of nature. And they that hold that the Law
of nature is not deftroyed, muft needs hold that we deferve Gods
wrath and curfe for fin. For this is moft legibly written in that
Law. l£ any fay, We do deferve it, but yet we are not guilty , or
obliged to punifhment, I Anfw. That is a contradiction , if by
guilt and obligation,you mean,the firft duenefs of the punifhment,
before Remifsion come in and deftroy the guilt. For the Defert of
punifhment, is but n-hat U due by the Law of nature , If they fay,
we only deferve what Chrift hath fuffered, and not that we fhould
fufFer ourfelves. Now he hath already fuffered : I Anfw, The
mifunderftandingof the nature of Chrifts fatisfa&ion is the Root
of all thefe mifchievous errors. We firft deferve it to ourfelves,
before it can be confidered as due to Chrift, becaufe due to us :
and Chrift fuffered what would be due to us, upon forefight that
it would be due to us : and therefore he did not die to prevent that
due, but to remove it. Nor did he take us from under Gods Go-
vernment by his death : and therefore we are Subjects, and under
the Moral Law,which doth flill bind us to obey or furTertill Chrift
pardon. Remifsion is not the immediate effect: of Chrifts death,
nor comes from his blood as /bed only: but as Appliedafcer it is
confidered as fhed. I do not ufe to find Practical Divines in their
Writings or Sermons, perfwade Chriftians only that they deferved
that Chrift fhould fuffer, or teach only fuch Confefsions to Cod ;
But alfo that themfelves have deferved to themfelves the Wrath
of God, and Curfe of his Law: Arid I do not ufe to hear Practi-
cal Chriftians in their prayers, only confefsing> Lord , we hav? de-
ferved the f» fferwgs of Chrift ; but alfo , Lord, we deferve thy
wrath and curfe for our fins ^ our daily fins. Such obfervations make
me
(MS)
medefirous, to leave it even in Capital letters to pofterity, that
PRACTICE IS THE EXCELLENT HELP TO
BE TRULY ORTHODOX : THE PRACTI-
CAL EXPE RI MEMTAL PREACHERS AND
PEOPLE, DO HOLD FAST THOSE TRUTHS
TO SALVATION WHICH OPINIONA-
T1STSAND MEER DISPUTERS ARE EI-
THER EASILY DRAWN FROM, OR
HOLD BUT SPECULATIVELY AND DE-
TAIN IN UNRIGHTEOUSNESS TO THEIR
OWN PERDITION. Which makes me perfwade young
Students ftill (though I now apprehend it more feafibly then
ever ) that it is not a Iofs of time, as fome would perfwade them,
to read much our Practical Divines,but that in fuch they fhall find
the truth more foundry, and foberly delivered , then in moft Di-
fputers that pretend to be more exad. And especially in the An-
tinomian points and all others that are againtt Chriftian experi-
ence, Hooker, Bolton^ Rogers* Udder (bam, Fenner , and fuch like ,
are the bell Confuters of them, that feemnot direftly to meddle \
with the men. \
A Practical experienced Defender of the Truth , is highly to
be valued and honored bythe Church : An unfan&ified man ,
that is Orthodox and of able parts, may be ufeful to the Church :
But if fuch be poffefTed with a zeal for their opinions, which they
call the Orthodox Dodrine, they ufually prove the moft unhappy i
mifleaders, efpecially if it be about thofe Truths that experience j
muftdo much in difcovering. And the Godly and learned them- /
felves DO LOSE THAT TRUTH TOO OFTEN
IN DISPUTATIONS , WHICH BEFORE
THEY HELD IN SOBER PRACTICE. It be-
ing next to impofsibility for men that are not of exxraordinary fo-
briety, to forbear running into extreams in the heat of oppositi-
on. Ifpeaknotthistodiffwade men from ftudying to know the
truth,or from defending it : But Controverfie is not alway the
beft Teacher of it. And to manage Controverfie, it is but here
and there a quick-fighted man that is fit for it : (O how rare are
they I ) Nor mult they meddle with it but upon urgent Caufe I
fpeak this in the confeioufnefs of my own unfitnefs, however I am
drawn to it by others. But I digrefs.
Qjs Concla.
(Ji6)
Conclft. 12. I do believe that Jefus Chrift hath a fpecial Law of
Grace, which though it have the promife of life for its moft emi-
nent part, yet alfo containeth a peremptory threatning of Reme-
dilefs deftrudion to men, if they will not Repent and Believe :
And though 1 know that no Believer is fo under this Threatning ,
as to be guilty by it, and obliged to damnation, yet is he fo under
k, as every fubjed: is under the Penal Laws, who do notineurrc
the penalty. The threatning of this Law, fpeaks to Believers as
well as to others. God doth not only fay to Infidels, if you be-
lieve not you (hall perifh • but alfo to Believers , If any man
fball draw back, my foul (hall have no pleafure in him And if ye
forfake hin% he alfo will forfake you.
£ nclu. 23. I do fully believe, that when a true Believer
is a&ually Juftified , from all his fins paft, yet that all the continu-
ance or non-amifsion of that Juftified ftate, and alfo the pardon
of all following fins and alfo his final Abfolutionin Judgement,
are all ftill Conditional Though believe that they are certainly
and infallibly future, and the event foretold in Scripture,an4 Cog,
as it were, engaged to accomplifh it 9 and that GodJiath^Shially/.
and absolutely Decreedjt r ( 1 mean, there is no Condition of the
a& of his Decree, and- alfo that he hath .Decreed immutably the
infallible futurition of the event ) : and a fober man would think- 1
that this were enough to free me, from their charge of Arminia-
nifm i Yet ftill 1 am certain, the Promife doth give us personally
our Right to thefe benefits on condition. The fame God that
faw it meet to Decree the event abfolutely, did alfo fee it meet to
accomplifh that Decree, by making a conditional Grant or Pror.
mife of the blefsing, and to enable his ele£~t to perform- the Con-
dition, that fo he might lead men to heaven under his Govern-
ment by a Law, and the force of its motives, and not as bruits, nor •
as-mafterlefs, and Lawlefs. And they that deny this, fhew them-
felves too bruitifh or lawlefs to be Divines • and know not what
the Law of the King of Saints is,anoUherefore are unfitto preach
and expound it.
Yea, though a Believer attain to. never fo great certainty that
he ihall eventually perfevere and be. faved, and .abfolved at laft,
yet is it neverthelefs conditionally given in the Promife ; and, his
affurance is not becaufe there is no Condition, but becaufe he is
aiTured he (hall perform the, Condition ; ( which afTu-
ranee.
(117)
ranee he hath from another Promife , and not from this. )
The text before mentioned proveth this, Heb.io. 33. If any man
draVp back., &c. Col. 1 . 2 1 , 22, 23 . tsfndyou that Veere fometime
alienated, And enemies in jour mind by wicked works, yet now hath he
reconciled in the body of hi* ftefb through death, to prefent you holy
and unblamable, and unreprovable in his fight. If ye continue in the
Faith grounded and fettled, and be not moved away from the hope of
theGofpel. 2 Tim. l.ti.If Wefuffer with him , we fl: all alfo reign
with him ; If we deny him, he alfcr will deny us ; Rev. 2 . 7. To htm
that over cometh will I give to eat of the tree of Life, &c. verf. 1 1.
17.26 and 3. 5. 12.21. Joh. 15. 3,4,5,6,7,8,9,10. Nowyee are
clean through the Word that 1 have fpoken unto you. ^Abide in me s
and 1 in you. As the branch cannot bear fruit of it J elf , except it
abide in the Vine, no more can ye except ye abide in me, &c. For with-
out me ye can do nothing. If a man abide not in me, he is caft forth
as a branch, and is withered, and men gather them, and caft them into
the fire, and they are burned. If ye abide in me y and my words abide
in you, ye /hall ask Vthatye will,and it fhaU be done unto ycu. Herein
is my. Father glorified , that ye bear much fruit 5 fo fljall ye be my
IXfcipiejl At the Father-hathhved me 9 fo haus -I loved yew : con- ■
tinne ye in my love. If ye keep my Cofnmandments,y e fizull abide in
my love, even as' I have kept my Fathers Commandments and abide in
his love, Heb.3.6. Whofe houfe are we \ if We hold fafi the confi-
dence and rejoycing of the hope firm unto the end. 14 For we are made
partakers of Chrifi, if we hold the beginning of our Confidence fled-
fafi unto the end.Hcb. 10. 23,26*30,34^5,36. Let us hold fafi the
profefsion of our Faith without havering, for he is faithful that pro-
mised. For if we fin wilfully after fte have received the knowledge of
thetruthy there remaineth no morefacrifice for fin, but a certain fear-
ful looking for ofludgement, Sec. This the Apoftle fpeaks to them
that took joy fully the J f poy ling of their goods, knowing * n themf elves
that they had in heaven a better and more enduring fubfiance ; and
that had received confidence, and of whom he exprefleth his own
confidence of them. Yet he faith further, We know him that hat**
fnid Vengeance belongeth to me> I will recompence, f<iththe LorL
andagain, The Lordfhall Judge his people- It is a fearful thing to fall
into the hands of the living god, &£. Caft not away therefore your
Confidence, which hath great recomper.ee cf- reward. For ye have-net d
of T'ltience, that after ye have done the will of Go I, re migi 1 1 ccth c
(us;
the Promife. 1 Joh. 1.9. // we conftjs our fins , he is faithful and
jufl to for give us our fins. Mark. And when yefl and praying, for-
give, if ye have ought againfi any ; that your Father alfo which is
in heaven may forgive you your trefpaffes. Mat. 6, 12, 14. and 1 8.
35. So likewife fkallmy heavenly Father do alfo to you t if ye from
jour hearts forgive not every one his brother their trefpajfes. Rom, 8.
.13. Forif ye live after the fie fh, ye fh all die \ but if ye through the
Spirit do mortifie the Deeds of the body } ye psall Jive. A multitude
of fuch texts might quickly be produced : But the general tenor
of the Promife puts all out of doubt, feeing it is made but to Be-
lievers and Penitent ones, or to men if they will believe and re-
pent ; therefore fhould they ceafe to believe and repent, the Pro-
mife would ceafe to juftifie them , and give ihem right to Chrift
and Life. And to put fuch a fuppofition by way of difpute is far
from being fo abfurd as Mr. Crandon makes it, when God himfelf
doth put it fo oft in his Word , and a Chriftian muft put it to his
own heart, to prevent his Apoftacy , What ahainous fin were it I
and what a fearful cafe were I in> if I fhould Apofiati^eX
That I do not leave a Chriftian unjuftified ( for all this ) till
death, as Mv.Crandon frequently chargeth me to do, I have
fhewed before, and may do further anon. We are not only Con-
ditionally, but Actually Juftified when we believe : But it follows
not that we are jufiified from all the fin that is yet uncommitted,
any otherwife then Conditionally.
Conclu. 24. I do believe that God Judged ^*»*,and mankind
in him, for the firft fin, Gen. 3 . for all the promife of the Re-
deemer ; and that he Executed, at leaft, part of the fentence there
paffcd (or rather All, that All being but part of what wasde-
ferved.) And it is my opinion that the evils there mentioned,
which ftill lie on Believers, are fruits of that firft fin, and of the
threatning forCurfe, if you will fo call that fmall part of the
Threat) of that Law, which Jefus Chrift hath undertaken to re-
move, but not at once, but by degrees, fo that the laft (hall not
be removed till the Refurre&ion • this Life being the time which
Chrift as Phyfician hath taken for the performing of the Cure,
that he may then prefent us fpotlefs and perfectly found to his Fa-
ther. And that he did not all this cure on the crofs.
Conclu. 25. Certain I am that the fan&ified themelves are
under Puni(hment,and that Punifhment is the effed of the threat-
ning
cm)
ningof fome Law, whichfoeveritbe, or whatever you will call
it and that threat is it in one fenfe, and the execution in another,
that is commonly called the Curfe of that Law. But if any will
make it a conteft, whether it be the Law of works, or of Nature,
or the moral Law (which are all one to me) or the Law of
Grace, whofe Threatning it is that is executed on Believers, I will
not contend with him, it being but about notions and words. But
Ichoofeto fay, that it is partly and originally from the Law of
works made to Adam, and the fentence following the breach :
partly alfo from the Threat of the Moral or Natural Law, as it is
now in the hands of Chrift, and partly alfo by Confequence
(though not as to the inflicting, yet as the very non- liberation in
fucha degree and feafon, is a puniftimenc) it maybe faid to be
from the Commination of the Law of Grace.
Conclu.26. It is likely that it is this opinion of mine that may
be Mr. Carjis further reafon of offence, from whence he fup-
pofeth me to leave Believers under that curfe of the Law ; wt.
becaufe I fuppofe them Punifhed in fome fort, and fome Threat-
ning executed in fome part upon them. To remove this offence
therefore , I (hall give fome reafon of my words. And firft,
If the Content of Divines be any fatisfaction, I could quickly
produce many Proteftants that fay as much as I. See excellently
and fully C^ mnitius 8xam, Concil. Trident, part. 2. de fati*fafl.
page (mihi ) 570,371. CMelanllhon Loc. Commm. pn ge (mi hi)
122. ftiewing what evils the Curfe includeth, adds Nee quif-
quameft hommum, qui non aliquem infignem <& dirum morfum
Diaboiifentiat, unde dljcenda eft h&c fententia, fcrpens infidiai;^
tur falcaneo ejus.+Et pag.207. fully, [damns omnes trifles Even^
tus humanos vere ejfe Poenas^ turn primi Up fa, turn aliorum pecca-
torum iftet*tVh\.39* propter imqtiit at em Cor ripu hominem, and
fo he goes on to prove that even forFearofPunifhment we may
do Good, againft fome that denyed this, and he proves that the
Godlies afflictions are punifhments for fin, and perfvvades them
to acknowledge the wrath of God m their Calamities : page 298*
Tarauj on Geneft is very plain and exact, in Cap, 2. '7. page
(mihi) 359,360,361. &c. 371. In the former he fully proves
againft Socinm^ that Death is to us all a Punifhment of fin, arcl
but by Accident a pafiage to felicity. ( the words are too many
to cite,) In the latter place he faith thus, Chrift us not Ufa
(120)
ab omnlpoena finaliter, hoc eft ita ut tandem ab omnibus peccati ef-
feclis liberifimus : quando nlmirum Deus abfterget omnem lachrj-
psamab oculis no ftrii\tametfi donee id fiat t aliquidfubvnde de illifeffe-
*Uis adbucin nobis fentiamus. Sic morbi,Calamitates, fames, peftn %
03* *,& infiniea incommodafancliffimos adbuc infeftant;qua ejfetta & poe-
na* peccati p erf e effe etiam Impudent ifftmi Haretici negare non pof-
funt. Et ratio bujus eft, quia Chriftusfic liber av it nos ab omni poe-
na peccati,ficut abipfo peccato : (mark this) A peccato autem fie
nos liber avit, non ut non fit in nob is fed ut non imputetur, & nobis non
dominetur, */Rom.8. I. ejr 6- 14. Manentin fantt is mulu pec-
cat orum reliquU, qua etiam reliquias posnarum fecum trabunt, in
quibus , prater alias afflict tones ex tern as eft etiam mors Corporate.
Idem dicitur alius verbis. Chriftus ab omni poena peccati nos libera-
vit quoad Merit um : hoc eft Ai/rf » fuo merit us eft nobis Rcmijfi-
onem omnium peccatorum & poenarum : fed nonbum quoad efficaei-
fim : hoc eft, nondum e fecit in nobis omnia perfect e t qua eft meritus,
quia perfectionem Glorificationi noftra refervat. 1 Job, 3 . 2. Col.
3. 3. Sic nondum effecit, ne moriamur % quia mors eft hoftis ulti-
me abolendus. (This is as much as I fay) And page 3 72, 3 73 . He
proceeds, 0;»Hff» ergo mortem peccati p&namejfe,et quotquot mo-
riuntur propter peccatum mori y hiefcriptum ejfe Contendimus. Et
Ezek. 18.4.20. Quicunqve moriuntur peccant , feu ideo moriun-
tur, quia peccant : huic univerfali aquipollet, Anima qua peccaverit
morietur Rom. 5. } 2. Per peccatum mors introiit in mundum* &
tnomnes homines tranfiit^in quo omnes peceaverunt. Quid hoc eft
nifi peccatum efe feat uriginemvel januam mortis , et quidem uni-
versalis mortis. Adquofcunque igitur mors tranfiit 9 per banc janu-
am tranfiit : hoc eft, Quotquot moriuntur, ex batCattfa moriuntur,
quia peccaverunt, Rom. 6, 23. flipendium peccati mors eft, ft ipen-
dium y h.e.meritum, debitum ex Ordine luftitia Divina, qua, uni-
cui<L tribuit quodfuum */?, &c. Ergo mortis quafi mater & caufa
per fee (I peccatum , P eccati proles et effeUus per fe,e(t mors. *Po-
fito effeku proprio , necejfe eft caufam propriam, effe 9 velfuijfe :
Ergo qweunque moriuntur , peccati caufa, moriuntur, & mors eft
^5* P eccati Tcena per fe univerfaliter. Hac & fimilia fcriptura ditta
& argument a T^ullis Hereticorum argutiis eludife patiuritur, e$>c.
Et page 383. Sunt quidem peccata fidelibus omnia eondonata
per Cbriftum, nempe quoad posaas tternas, non autem quoad C a ft l ~
gationes temporalis, aut mortem corpora/em. His enim mwent ab-
noxit
noxii quoad peccatum penittu tx carnt expurgabitur : ntc fequi~ +£9
tur,Aliqua peccati poena eft reliqua infanSiisx ergo peccatum non eft
euplenerem^um : ficut non fequitur aliqua Cicatrix appartt vut-
nere } ergo vulnus non eft plene fanatum.
I hare been fo long on this Tcftimony of Partus that I muft
omit the reh\whereof i (hall foon produce an hundred, if I do but
underftand chat it will be worth tnc labour. Here I recur to my
former obfervation, How the fury of contentious Difputation
would rob men of that, which both Grace and Nature evidently
teach. And I (hall but defire the Reader that wants humane
1 eftimony, i. To read over our Englifh Sermons that have been
preached in any times of Plague or other Calamity, or ondaies
of humiliation , whereof of late years we have had great
(tore, and tell me whether they deny Gods anger, and difpleafure,
his threatningand our fin, to be caufes of our fufferings ? 2. To
hearken to the Confeftions of the Godly in their fufferings, yea
of the oppofers of this truth, when they come to lye under any
long or heavy furTering,and approach their death, and hear whe-
ther they will fay, that none of this is a pnnifhment for fin, nor
from Gods wrath, or threatning, and whether they never pray
God to turn from his wrath and difpleafure againft them ?
Conclu. 27. Punifhment is the Genu: • and it is, A N atural Evil
inflicted for a Moral Evil : or mdum pajfionu propter malum cul-
pa, as fome define it , Punifhment is either mt&fuyujtnvn , or
m^thsA, which we call o'dinarily chaftiiement, which is for the
amendment of the fufferer, fo that chaftifementis a (pedes of
punifhment. If any doubt of this, I will give him a catalogue
long enough of Schoolmen, Lawyers/Philofophersand Reformed
Divines to prove it, as foon as I find it worth the while.
Concln. 28. Gods fanftifying the fufferings of the Saints, and
working out of them a greater good,doth not make them ceafe to
be Evils in their own nature, nor to be fo far as evil, punifhments
for our fins The good is but by accident, Poifon is poifon itill,
though the Phyfitian can make a medicine of it : yea in the ufe
it is fti 11 poena 1, as being a natural evil in Aided for a moral evil,
that is, for fin.
Conclu. 2 . God threatneth thefe things to his own people
if they fin. The matter of all threatnings is evil of Punifhment :
therefore thefe chaftifements are Evils of punifhment. It is the
R Benefit,
(121)
Benefit of the fuffering, and not the fuffering it felf that God
promifeth. God doth not threaten to do men Good, nor promife
them punifhment, as puntfhment.
Conclu. 30. Let the Holy Scripture be judge whether they are
Puniflhments or not, Lam. 3. 3 p. Wherefore doth a living man
complain* A man for the Punifbynent ofhisftns} 4.6. For the
Puni/hment of the Iniquity of the daughter of my people it greater
then,&c. 22. The Punifhment of thine iniquity is accomplifhedf)
daughter of Zion , &c. Hof. 12.2. 7 he Lord alfo hatha
Controverjie with Judah and will punijh Jacob according to
his ways , according to his doings will he recomperfe him.
Amos 3. 2. You only have /known of all the families of the earth :
therefore Will I punijh you for all jour iniquties, Ezra 9. Thou
our Cjod haft punifhedus lefs then our iniquities- Jer. 9. 2 J . / will
punifh aU you that are Circumci fed with the unctrcumcifed* Lev.
26.18,24,1 Will punifh you feven times more&c- Lev.2 6.24,41,43.
If then their uncircumcifed hearts be humbled, and they accept of
the Tunifhment of their Iniquity^ &c.' ( Its certain fome among the
Jews were fincere.) Pfal.73.5. Its faid of the wicked that they
are not plagued like other men. And verfe 14. David faith of him -
felf ts4ll the day long have I been Plagued, and chaftened every
morning. Pfal. 36. 1 ,2, 5 ,4. O Lord rebuke me not in thy wrath ;
neither chaften me in thy hot difpleafure : For thine Arrows flick
faft in me, and thy hand pre ffeth me fore : There is no foundnefs in
my flejh becaufe of thine anger, neither is there any reft in my bones
becaufe of my fin. So Pfal. 6. 1. 1 Cor. IT. 30. For this caufe
many are Weak andfickly among you, and many [Jeep : For if we
would fudge our felves \\>e fhouldnot be judged. But Vchen \\>e are
Judged \ we are chaftened of the Lord that Vi>e Jhould not be condemn-
ed with the world. And the word chaftifement is put frequently
in Scripture, (not only for the Paternal Punifhing of Children
with intents of fpecial good to them thereby, but alfo J for the
Punifhment even of enemies : or for any punifhment in general.
Pfal. 94. 10. He that chaftifeth the Heathen, /hall not he correll ?
Ifa. 53-5- The chaftifement of our peace Was upon him, &c. Jer.
30. 14, 15. And that all our chaftifements are Punifhments,the
definition given them frequently in fcripture telleth us. For it ever
afcribeth them to mans fin, as the provoking meritorious Caufe :
and to Gods anger,as the efficient caufe; and fpeaketh of them
f"0
as hurtfal in themfelves. And evilo[[ujferwg 9 infiicled for fin ^ \%
Punifhment. Nay that Mr. Crandon may fee that I have fpoken
no higher then Scripture, fee divers places where imperfect par-
don is mentioned, or where fome fins of the Regenerate are fatd
to be in fome refpect unpardoned. Lam. 3. 42. We have tranf-
grefedand have Rebelled ; thou haft nst p ar doned. Num. 14. 19,
20,21,22,23, 29,32,33, 34. Pardon 1 be feech thee the iniquity of
this people, &c* And the Lord [aid , 1 have pardoned according to
thy word : But a* trulj as I live, all the earth Jhall be filled With the
Glory of the Lord : Becaufe all thofe men which have feen my Q lo-
ry, and my miracles Which I da* in Egypt and in the wilderne[s,atid
have tempted me now the[e ten times, and have not hearknecl to my
voice, [urely they /hall not fee the land Which I [ware unto their fa-
thers, neither [hall any of 'them that provoked me [ee it. 29. Tour
Carkjifies fh all fall in this Wilder nefa &c. 3 2, 34, And your
children fh all wander in the Wildernefs f our ty years ^ and bear your
Whoredoms until your Carcajfes be wafted in the wilder ne[s. After
the number of the days, &c. Jhallye bear your iniquities, even four-
t) years, and ye fhallknoW my breach of premife. Nay if I had (aid
that a mans fins may be partly unpardoned, when his foul is in
Heaven, what a peal would Mr. (fr. have rung me ? yet as to
Executive pardon, which is not punifhing,confider whether the
bodies lying in the grave to the Refurre&ion be no punifhment ?
which is unremitted as to the execution, though it be remitted
perfectly as to the Right of a Refurrection at that time. And
fee an Example of a mans fins punifhed on his Pofterity, when
his foul was at reft, and God would not pardon them : 2 Kings
24. 4. Steely at the Comminzment of the Lord came th's upon Ju-
dab, to remove them out of ha fight, for the fins of ManafTeh ac-
cording to all that he did : and alfo for the innocent blood that he fhed ,
(for he filled Jerufalem With innocent blood) which the Lord would
not pardon.
(fovclu 3 1 . T think thofe that are againft me in this confefs,that
the Regenerate are under a threatning, and are punifhed with
temporal punifhments, and confequently that Punifhment? they
are : fo the Marrow of Modern Divinity, where itearneftly pref-
feth P>elievers not to look at their fins as m<kjn* themlyabltio
Gods everlafting wrath and Hell- fire, nor to crave pardon and [or-
givene[s[or them that thereupon they may e[cape that penalty ; yet
R 2 faith
(12 4 )
faith that the Law of Chrift threatneth a penalty which toe muft
fear and pray to have our fins pardoned as to that penalty :
which is the want ofneer andffteet Communion Vtith Cjod in Chrift^
even in the time ofthti life, and a Ijablenefs to all temporal affltftions,
at fruits and effects of the tranjgreffions of that Law ; and therefore
Men ever we fee I the Lords chajlening hands on us, he would have
m at k, forgiven efs of fi ■> as ne are taught in the Lords prayer ;
page 2C6. 20S. 2 1 o. Now I would know how this ftandeth with
perfect pardon ; and how it comes to pafs that man mull bear any
punifhment himfeif,when Chrift hath made a perfect fatisfadion ?
when they have anfwered themfelves, they will perhaps fee what
others may anfwer. But I (hould have thought that this do&rine
here delivered, againft praying for pardon, as to the eternal pu-
nifhment, fhould have made a Chriftians ears to tingle, and he
fliould have felt by experience the Spirit of Chrift within him con-
tradicting it.I Confefs thefe and many other fuch paffages. which I
then mention'd( & Mr O.hath like himfelf attempted to palliate)
did urge me in the Jppend.ofmy Aphor. to fay fomewhat againit
it, p. 99. and in the Aphor. p. 32,0, to marvail that fuch a TZeik.
Jbould have fo many applauding Epiftles of fuch Divines* I hope
Mr. Caryl takes not thefe words ill,becaufe there are two Epittles
of his : For as I unfeignedly reverenced him, andfome others
whofe Epiftles I there found, fo I neither named him, nor intended
his difhonor : though I cannot deny but that 1 am forry to fee
his name both there, and here ( in Mr. (fr.)
Conclu. 3 2. Nay the punifhment which remaineth unremoved,
( and fo far unpardoned ) to the Saints in this life , is not fo con-
remptible>or fmall, as to occasion men to deny it to be evil, or pu-
nifhment. For 1 . The earth and other creatures retain ftill that
Curfe, Gen. 3.17,18. which was pafTed on it for our fakes, and fo
was our puniftiment .2.Man undergoeth that life of labor & fweat
there threatned. 3. The feed of the Serpent bruifeth our heel, as
was fentenced. Satan hath power to tempt us to fin, frequently
and violently, and that to haynous fins ; which is a fore punifh-
ment in it felf to the Godly : Though I fay not that all tempta-
tion is penal , for Adam had fome in innocency : Yet to be gi-
ven up to frequent fin , foul temptations, is.: and tohavethe
Meflenger of Satan to buffet us. 4. Wicked men are left, as
diorns in our fides, not only to vex us, but to provoke us to evil r
and;
and to entice us with them to fin, which we are too prone too of
our felves. 5. The Godly are oft puniftied juftly by men for their
mifcarriages ; and perhaps with death it feif. 6. But the foreft
punifhment is fin it felf, which as it is permitted and left unhealed,
is a punifhment of former fin. I think thofe that are moft offend-
ed with me , will yield to this, and like well of Mr. Rutherfords
copious endeavours to prove that God puniflieth fin with fin > in
his elaborate audacious Difputations de Provident a l J aul groan-
ed under this penalty, O wretched man that I am-, &c. Rom. 7.
7. The eftrangednefs from God , lofs of communion with him,
fenfe of his difpleafure, wants of Grace and comfort, are no fmall
punifhments. S. So is death and the body?s lying in the earth till
the Refurreftion without life or fruition of God. if it be fai&
that thefe do work for our greater good. I Anfa 1 . It is certain
our furTerings for C hritt do. 2. Caftigalory affli&ions are intend-
ed to our good, but that is by accident that they aecomplifh it ,
and are neverthelefs punifhments themfelves. 3 . G od would give
us the good , without the evil of punifhment, if we did not fin.
4. It is contrary to the judgement of many of the belt Expofitors ,
that Rom. 8. 28. dothfpeakof fin • And it is hard to (hew how
all fin worketh for our good. It is pofsible a Godly man may lofe-
his firft Love in a great meafure, and decline to a very low degree
ofG race, and a fcandaious life, and a terrified confeience, and fo
die ; And how it fhould do him good to Love God lefs then he
did, to have lefs faith, lefs humility, &c. I know not, when
the good of AflRi&ion is to encreafe thefe Graces. Befides every
man dyeth in fome degree of fin habitual and a dual, which is not
cured till he leave the flefh- : and what good that laft fin doth
him, I know not. Nor do I remember any Promife that his bo-
dies lying in the Grave nil the Refurre&ion, fhall be better then if
he had afcended with Henoch and Eliot : though Chrift love and
regard that very duft, and will give it at laft a greater happinefs
then we loft. All this punifhment therefore I fuppofe is yet left
unremoved, and if youwill call this the curfe or part of the curfe ,
it muftbefaki that part of the curfe is not actually removed. Vet
I conceive it flcteft to fayjhat believers are freed from the curfe,
and are not under it. 1 . Becaufe the word Curfe, ufuallv fignift-
eth the great deftroying penalty , inconfiftenc with Qpds fpecial
Love, and ma king the iinner accurfed y that i? 3 rciferabie •. and fr>
R 3
(126)
we are freed from it, for every Believer is freed and juftified, from
any charge chat can be brought againft him as to damnation , or
deftructive- punifhment. 2. And their right to a future delive-
rance is more full then the actual deliverance yet is. 3 . It is our
own fin that hath made furTerings neceffary to our good. 4. As
Jong as Chhft hath made fure for us in heaven a far greater glory
then we loft,and which will make allthefe furTerings to be none, we
may well fay, that he hath done the office of a Saviour perfectly,
though the time be not yet come for our full deliverance.
Conclu. 33. Though inourfirft J unification and pardon, we
are acquit from all fin paft, and nothing lyeth againft us, and fo
that J unification may be faid to be perfect and have no degrees , -
yet I conceive that our pardon is not abfolutely perfect ar it (hall
be at the laft. My reafons are 1 As to the continuance of it, it is
yet but conditional ( how certain foever ) : and that is not fo
perfect, as it will be when the Condition is performed : even our
perfeverance,which is the Condition of perfevering Juftification.
2 • We have many a thoufand fins yet to be pardoned , that were
no. pardoned at firit, as not then exiiting. 3. And all the fore-
said penalties to be remitted actually, by the removal of them.
4. And the great abfolution at judgement is behinde.
Conclu. 34. It is not only affliction as fuch, but punifhment as
punifhment, that is neceffary both to Gods great ends in govern-
ing the world, and alfo in particular, to the beft Saint on earth,for
the right ordering of his life. Meer affliction is no act of a Gover-
nor, as fuch, but puniftiment is. And if men fufler never fo much,
and know not that it is for fin, and from Gods difpleafure, and to
fcourge them to obedience, it will not do them that good that it is
fent for, and mull: be done. IfChrifthad delivered Relievers from
being under any threat, or lyable to any execution of a threatning
for fin, then he had brought them to be from under Law,and then
he had fet them from under Government, and then he hadfet
them from under God, and then he had either made them Gods,
or elfe bruits uncapable of Government. Whiles Saints are im-
perfect, and while they are under Government , God will govern
them by the due means and inftruments of Government, Laws ha-
ving Rewards and Punifiiments annext.
How and by what Laws he Governeththe Glorified, and An-
gelical nature, I pretend not to know, (further then that the
knowledge
knowledge of God himfelf, and fo of his holy Nature and Will,
is their Law , which conjoyned with perfeS Love and holyncfs,
will procure perfect obedience and blefiednefs) But fure J am that
as the Angels themfelves, when they (fome of themj fell , were
fiibjefted to penalty, and fo its Hke did before live under a kinde of
penal Law, that is, knew that if they finned they ihould fuffer, fo
much more clear is it to us, that man while he is in flefh , is
not otherwife to be governed agreeably to his nature. And Grace
it felf is not given him to be inltead of this Law, and fo to make it
void, but to conform him to it in mind and life. And as threatnings
are of neceflity for the Government of the Saints themfelves, fo
are fome degree of execution. For a threatning which we know
(hall never be executed, though we offend, is no threatning ; and
i? as difhonourable to the Lawgiver, as ufelefs to the fubjecl ; ex-
cept where the fame Lawgiver prefcribeth certain terms and
means for remedy,and fo the cafe is divolved thither.Nor did God
fee it confiftent with our prefent fafety here, to remedy the
whole by a perfect Impunity. Man hath flefh and fenfe, as
well as Reafon, and hath need of fome Execution as well as
of the threatning.
Concln. 35. None of a Believers Caftigatory punifhments, do
in the leaft meafure fatisfie Gods Juftice : Yet is there fome De-
monftration of Juftice in and by them fo far as they are punilh-
ments ; though there may be a far greater Demonftration of
Love, in and by them, in regard of the good to which they
are intended.
Cone///. 3 6. It is not the leaft difhonor to Chrifts fatisfaclion,or
derogation from its fufficiency and perfefhon, to fay that Belie-
vers bear fome penalty themfelves. Becaufe Chrifts fatisfaction
is to be denominated fufficient and perfect in reference to its ends,
and intended effects : And it was never his end in fatisfying, to
take his people from under a penal Law in this life, nor to cure
the wound which the firft fin made, perfectly, till the llefurrecti-
on, nor to freemen from all fin, or all fufTerings of Caftigatory
punifhments in this life. See Par&w words before cited, to this
effect : And the Confeffion of the Marrow of Modern Divines y
about temporal penalties. ("The fame reafon clearly proveth that
it is no derogation from Chrifts fatisfaction or merits , q «f-
(US)
fert a neceffity of Obedience, and performance of Conditions/or
obtaining of fome of the fruirs «;f his fatisfaftion )
Conclu. 37. How far a true Bejiev ?r may lie under terrors and
wounds of confcience , and how long and how commonly they
may doubt of falvation (by may % I mean not lawfully , but pofsi-
bly , not £>*£** but Pete ft ) I have (hewed my thoughts in my
Method for Peace of confcience. And iad experience fpeaks it too
loud.
Conclu. 38. How far alfoit may accidentally be a duty for
a Believer in fome fad Ca es to queftion his Juftlfication or par-
don, and fo to fearch afte : it, ( though it be his great fin that he is
in that uncertainty, and hi3 greater fin tljat caufed it) 1 have (hew-
ed my thoughts in the fame book,
Conclu. 30. How far a Believer may fear hell . and labour
to efcape it, I have (hewed my thoughts in the fame book',and the
*s4ppend* of my Aphor, and fomewhat before.
Conclu. 40. By all that hath been faid on the Negative and Af-
firmative concerning the Laws obliging Believers to puniftiment,
for every fin tillRemifsion do difTolve the Obligation , It is evi-
dent that the Obligation of the Law to Believers, is exceedingly
different from the Obligation to zsfdam before the Promife,
or the Obligation on unbe!ievers,or the Obligation of the Law of
Grace, on the finally impenitent and unbelievers. The Law obli-
ged sUam before the Promife, without any Remedy , exiftent,
or revealed : And therefore if he had then been Judged, before
the Interposition of a Saviour, he muft have been condemned and
executed. The Law obligeth unbelievers to eternal puniftiment ,
by an adual obligation, remaining in full force upon them, and as
truly unremedied and not diffolved as if there had been no Re-
medy provided, ( till they believe ) but yet a Remedy fufficient
is offered if they will accept it ; and the Moral Law alone, is not
the Rule of their judgement to Condemnation : but before the
fentence pafs, it will be enquired whether or no they accepted and
u fed the Remedy. The Law of the Redeemer, or of Grace doth
pafs a Peremptory, Irreverfible, Remedilefs fentence(vertual'y )
on all that die unbelievers and impenitent : But the Obligation of
the Moral Law on the Believer for every new fin, is fuch as hath
a perfeft Remedy at hand, even Chrift and the Promife, and he
hath
(12 9 )
hath a certain prefent intereft in that Chrift and Promife, and
hath the Spirit within him to caufe a renewed application jand fat
leaitfor ordinary fins of infirmity) it feems that the Habit of
Faith and Repentance which is ever in him, is a Condition which
.Hneth him for prefent llemifsion ; and fo the guile is but tran-
c, and the juftifted ftate is permanent, norisitfuch a guilt as
makes an intercefiion in our Adoption or Union with Chrift , or
caikth us out of Gods favour ; but only maketh Remifiionne-
ceffary : And moft properly we muft lay, that :he Law conclud-
etnthat wzdeferve puniftiment,and fpeaketh meerly de Di
but nothing de Eventn^ againllc a h'eliever, Obferve this : A Law
as a Law, doth directly conftitute Duenefs, and lb the Commina-
tion makes the Penalty due to the Delinquent.One ufe of the Law
is to be Norma fudicii ; and God is Jutland therefore though the
Law as a Law fimply bind not him to execute it, nor deprive him
of a power to Relax it and Difpenfe with it ; yet the perfect wif-
dom and Juftice of the Law-giver, and the ends of Government,
forbid the doing of this, but upon a valuable confideration, which
may equally attain thofe ends : So that Implyedly, Indirectly,by
Accident, the Law moft commonly fpeaks^ Eventu , as it doth
directly,and/w/<? de Debito : So that the fubject mull: expect the
Execution. This being premifed , I apply it to our Cafe. The
Law fo condemned A^am , that it gave him caufe to expect the
execution eventually (till the remedy was revealed ) as well as to
conclude it his Due. The Law fo condemneth unbelievers,(though
Elect; that it gives them caufe to expect theExecution eventually,
unlefs they will believe ; and therefore to expeet it while they re-
main unbelievers. The Law of Nature and Grace fo condemn
all final unbelievers, as that they are left without hope,its fentence
being Peremptory and Irreverfible,not only de Jure , but alio de
Eventuy foretelling that there (hall never be a Remedy. And this
is Accidental, or added to it, as it is a Law : and in this it exceed-
eth in tenor the very Law of Works in its utmoft rigour to ddUwK
for though that contained no Remedy, yet it excluded it not for
the future, as this doth. But now the Moraf Law,doth fo threaten
punifhment to a true Believer for his daily frailties, as that it only
as a Law doth conftitute the Debitum pxnx ; it fpeaks de Jure ,
what wedeferve ; but de Event ft, that we fhall actually fuffer hell
fire , it huh nor a word to fay ; becaufe the Promifc ftops its
S mouth
(130)
mouth : So that it gives not the Believer any juftcaufe to ex-
pect the eventual Execution of it, but onJy to bewail his fin, and
flie to Chnft, and beg and receive pardon from him by his Pro-
mife. In a word The Law bound 4Aam to a punifhment Irremif-
ilble as to any remedy then revealed, but not fo abfolutely. The
Law bindeth unbelievers to a punifhment remiflible (in Law), but
uncertain whether it fliall be remitted. It bindeth Believers to a
punifhment prefently to be remitted. It bindeth final unbelievers
and impenitent Rebels againft the Lord that bought them ,
to a Punifhment, Abfolutely as to the Event, Remedilefsand
Irremiffible.
But I will add this true Confefiion of my Heart, how ever it be
taken : Though I have truly fpoke my opinion concerning the
fpeed and facility of the pardon of Believers fins ; yet I am not
able to practice according to this opinion. I find fomething within
me, that will notfuffer me fo eafily or quickly to conclude that I
am pardoned : Nay that forceth me to beg pardon daily for all
the paft fins of my life, and efpecially the more obfervable ; and
-hat asearneftly, as if they were newly committed : yea and
forceth me to conceive that I do well in fo doing : and indeed fo
carrieth me to it,that I dare not forbear kyior repentit;but indeed
have much to fay to Juftifie it.
And thus Reader, I have given thee my Confefiion , how far I
think Believers are yet under the Law and its threatning, or the
effeds thereof And for all thefe two laft Chapters, thoumaiefir
thank Mr. (aryh Epiftle to Mr. Qranhom Book : For I was
pa fling on further, when that came to my hands ; and judged it
neceffary to make this Addition for the fatisfying of fo Reve-
rend a man as Mr. C<*r;/,perceiving him fo deeply offended, as to
fuppofe that Mr. Crmdon vindicateth , and confequently that I
oppofe the very fundamentals of a Chriftians Comforts , about
his deliverance from the Curfe of the Law, and his Juftification
by Works, and Faith as a Work. The Lord of Mercy grant that
my foul mifs not of any part of the deliverance which I have here
profeffed.to acknowledge, and. then I doubt not but I fhall be
everlaftingly happy,notwithftanding all my omiffions,or miftakes,
or the cenfures of my Brethren*
But I muft entreat the Reader to expect but little or-
der of Method jn thefe Propofidons ? ,for indeed I do bus
haftilj:
tiaftily write them down as they come into my memory.
But yet I remember one thing more I have undertaken to per-
form, for Mr. Caryl ; of which next.
Reader , In thi* place 1 added my Reply to Cfrfr. Crandon , Vehic h
upon con fideration of its unfitnefs for this place, I have fincc re-
moved info the end of my tsfpologj*
Chap. VI.
Wliether it be true that the Tapijis do maintain no
other merit than Ido y as Mr. Eyre y and Mr. Cran-
don fearle/sly affirm.
SECT. I.
MR. Eyre in his Book againft Mr. Woodbrldge moft confi-
dently affirms that the Papifts afcribe no more meritori-
oufnefs to Works then I do, no not any of them: Mr. Crandon
faith of my DoSrine of Merit thus, pag, 1 92. par. 1. In general
I affirm , there U not to be found any of the moft 7V entified and deepeft
branded Papifts ^that hath in thu point fpcl^en more derogatorily of the
Grace of God^and more fuperlativel) to the exalting ofmtns menftru-
otu Righteoufnefs ; but contrariwife divers , efpeciallr of the more
ancient Schoolmen that have fpoken more mo deftly and moderately of
both then 'Mr. Br.
And pag. ic/O. £an he name any one of the worft Papifts or Je-
fuites tljAt doth attribute merit to mtns Works in a higher degree
then } or doth not when he h*th extolled mans merits f*lve the Grace
of God ris finely as hiwfelf ? Are nut his w^rds and theirs about Gods
S z Grace}
f?3»)
Grace and mans Merits the fame } Doth he add any thing here of his
own that he hath not learned ef them? Do not Bellarmine and his
Brethren fpeahjiltogeiher fo fully and more fully \feemingly to vin^
die ate the Grace of God, &c ?
I promifed on this occafion to fhew you how ill thefe men deal
with the Ninth Commandment, by producing fuidficient evidence
of the falfhood of their fpeeches : Though 1 need not do it for
any man of reading ; yet for the fake of younger fcholars I will
briefly do fomewhat,
What my own Judgement is concerning Merit, I have fully de-
clared : I difclaim the very name, as unfit for our ufe in this cafe :
Yet I fay, Improperly and unfitly and largely, our works may be
called Meritorious ; not that they may fitly or lawfully be fo cal-
led : but that the thing is true which is fo fpoken, though the
terms be unfit : and thus-all our Divines againft the Papiits ex-
cufe the Fathers : and this is all that ever I held or wrote.
Now that the Papiits do afcribe more to, or fay more of the
merit of works, then I do, I (hall leave pait queftion, when I
havefbewed you, i.What our writers charge them with, 2. What
they fay themfelves, fo that if you will believe either Proieftants 3
or Papiits themfelves,the cafe ftiall be clear.
But before I come to it,I have thefe two things to premife. 1. 1
do here confefs that Satan took occafion from the falfe accufati-
ons of the men before named, and the unconfcionable fpleenifh
Jealoufies and Cenfures of many others, to affault me with a
Temptation to a very grievous fin ; that is, ■■ to have ftretcht and
rack* the words of the Papiits to the utmoft that I could, thereby
to make them feem more diftant from the Proteftants then indeed
they are, that I might thereby appear to be as diftant from
them. He thusfet -upon me to move me to this fin. Thou feeft
what jurious fpir its are in many men^ and hoVo violent and im-
placable they are -again ft dijfenters, and boW little Confcience-
they make of the vileft flinders ; and tyhat firebrands they con-
time to the poor divided Church, If thou Ao ft not manifeftyet a
fr eater difiance from Papifts, they Will brand thee every where as a
P apt ft or as Erroneous- and too near them-: and though thou little
regard this as to thy own name, yet ought eft thou to regard it for the.
benefit of the Church 1 For if thy name by thefe men be blafted;anda
lopjie* and- QdMmraifc&toltydcftmPj thy Labours Will her-
corns
C 133)
come unprofitable, and the common people mil be deterred from the
reading of thy writings, or read them With prejudice , yea and the
world Vcill be prejudiced again ft the truths which thou del:
reft, as fuppofmg them to be Toper ie , anb will neither receive
them no\\ from thee, nor hereafter from any other. There is no
way therefore to be taken out by making the wor}\of their fay-
ings, to make the world believe that the Papifts are more erroneous
and further from us in the Aoclrineof Merit and purification then
indeed they are.
The Premiies were too true, that is, the Antecedent ; but the
confequence fo bad, and the Conclufion fo evidently contrary to
Gods word, that quickly (hewed me that it was from the Temp-
ter.
2. I do therefore now profefs, that if Mr. Cr. and Mr- Eyr's
words were true, that the Papifts give no more to works, nor
make them any otnerwife Meritorious then I do ; I am heartily
glad of it, and (hall hope that they are fo much nearer the Truth
and the Reformed Churches then they have been taken to
be.
And I do profefs that if I knew that the Papifts hold every point
that i hold, I would not therefore forfake one of then?, no more
then I will deny God, becaufe the Papifts do confefs him : but I
would be glad that we were unanimous : nor (hall the name of
Popery ,by the grace of God deter me fromowning any truth that
I know,or from Receiving any that I do not know.
I do alfo profefs,upona furvey of their writings, that many hot-
brain'd incendiaries on both fides do perfwade the world that
our diftance is greater in the doctrine of Juftification and Me-
rits , then indeed it is : And I do believe that it would be a
very ufeful work of any that write againft the Papifts on thefe
pojnts , to- gather the nominal controversies by themfclve?,
and then let us fee all the Real doctrinal differences by th'em-
felves, when the verbal differences are laid by , that we may
know how far we differ indeed, in the matter, and how
far in meer words. To which Purpofe Mr. Wo cur. dRei\
hath faid fomewhat. For example,feeing they ufe and obftinately
wiilufe* the word Juftification tor Sanftification, or as including
:t, which we do not ; and feeing we confefs that Juftification and
RemifTionof fin are either all one, or differing bucnotionally
S 2
(134)
very little,or that Remifllon and Acceptance is our Juftification ;
and feeing that we are better agreed with the Papifts about the
meaning of the word remijfion of fin then about the word fuftifica-
tlon i were it not worth the while to enquire diligently how far we
agree and diafgree, about Remifiion of fin, and that while lay by
the notion of Juftification ?
I do alfo b'elieve thatit is a hainous fin in any man to ftudy to
widen the difference, and make it feem greater, then indeed it is:
when firebrands have confumed themfelves in making havock of
Chritts Church, it is Healing and Clofing in peaceable Confu-
tations, and humble conjunction in enquiring after truth, and co-
vering the tollerable failings of each other, that muft Recover the
Church if ever it be Recovered, and muft find that Truth, that is
now loft by contention, and covered in the Afhes and the Ruines
which faction and pafiion have turned fome into. Reftauration
and Healing lies more in uniting and clofing, then the 33ividing
furious party will believe. And even with Papifts themfelves we
muft fo far endeavour it, as may juftifie us before God and men,
that the Divifion is not caufed by us, but by them, and that it is
not long of us,but of them, that it continueth unhealed.
Yet 1 ftill profefs, that we muft not for love of unity, renounce
any of Gods truth, nor fubferibe to any known error.
Thefe things premifed, I come to tell you what Proteftant Di-
vines do charge the Papifts with in matter of Merit ; that you may
fee whether it be any more then I affert : Yet I muft advertife
you, i. That it is not all the Papifts that our ordinary Writers
do lay thefe charges upon : 2. That I undertake not tor prove eve-
ry charge that any Divine (hall bring againft them, much lefs to
Juftifie every angry word, but (hall only tell you the charge, and
referr you to try and judge of the verity. And to avoid tediouf-
nefs of tranferibing, 1 (hall for moft of them, but cite the places
in their writings where you may finde their words.
SECT.
ens;
SECT. II.
U T)Erkjns ( vthoml cited toMr. Eyres) faith thus ( ThePo-
X pifh Church p/aceth merits within men , making two forts
thereof ; the merit of theperfon, and the merit of the Work? The
merit of the worsts a dignity or excellency in the work , whereby it
is made fit and enabled to deferve Life- ever lafting for the doer* And
Works as they teach are meritorious tWo wayes : I . By Covenant y be-
caufe God hath given apromife of Reward to them. 2. By their own
Dignity : For Chrift hath merited that our works might merit*
AndthU u the fub fiance of their Doclrine. ^Perk^, Reform. Cathol.
of Uiterit, Vol i. pag. 574, 575. See more Vol. 1. p. 103.
2. c. />*g.i 87.2.0 pag. 249 1 . rf.^34l-i-^.573.65 i.i.b.p. 69.
d. &c.
2. Mr. wotton in his Defence of this Book of Perkins, and
this place againft Biftiop, pag. 287,288,289, 290,29 1,792,293. Fide&YJot-
hath much that way. He faith , We charge you, and that truly , ton de Rcconcil.
without ignorance orflander ) and according to your Doclrine of me" ^ art ' 2 * l - z -
rits, that you need neither Chrift s merits nor Gods mercies ; for fo c ' i 7 «f|'^ '
much of jour purchafe of ever lafting life as is made by good Work} :
For if your Wo> kj be fuch as that in the rigour of Juftice , they de-
ferve ever lafting life, as Wages, What need they either Chrift s blood ,
or Gods mercy to ma kf them merit or tow f The ufe of Chrifts blood
is to Waflj aWayftn : where there is no fin, What Jkould (thrifts blood
do ? And pag. 289. This then is the Doclrine of the Church of
Rome concerning merits : that the good Workj of them that have
the fir ft J uftificati on, do truly and wholly Deferve ever Lifting felicity
of god , as wages due to them by Debt , not by Cjrace. See
alfo the fame lAx.Wottons Tryal of the Romifh Clergy, pag.
364.
3. Dr. WiHet Synopf.Tapif. of Merit of Works, faith thus,
Our Works, fay the Papifts ,are pleaftng and accept die to Qod , even
fifttr the fame manner that Chrift and his Works were : Tapper, ex
Tileman. loc. 1 1. Err. 14. Again Bellarmin faith, that the good
Works of the righteous y are properly and verily merit or ions of eter-
nal
(136)
nallife, even ex condigno, of Condignity or Worthinefs in the high*
eft degree, Bellar. c. 16. and that non folum rationc pacli , fed ra-
tione operis , in refpetl of the worl^ as well as of the Covenant or
Promife. Again, BelUrmine faith, that the trufl which the righteous
have in God, arifeth not only of Faith, but fpringeth alfofrom their
merits.
Again, Bellarmine faith, that our confidence arifeth not only from
good Worlds , but that our confidence and truft may be repofed alfo in
our merits. See him on Rom.%. and 4.
But I perceive , fhould I go on to cite the words of others, to
the fame purpofe in fo well known a cafe , it would be tedious to
my felf and to the Reader , I will therefore only cite tho.
places of fome more, and that but one of many that might eafily
be cited.
4. See Jewels defence of Apolog. pag. 77.319.331. 321. 32,2.
323* &c. Edit. Printed, 1567.
5. See Calvins Inftitut. lib.g.c.^.Sed. 1, 2, 3,4, &c. Et c.14.'
SwA.12,1 3,14. Et alibi pafsim.
6. Chemnitius Exam. Concil. Trident, (8°. Printed 1606.
pag. 195.232.274.282.354.169.160.336.i95.1p6.200. 101. Et
frequ.
7.ChamierTom.^.l^^deoperibus,cap.l*pertotAm pag.f mihi)
45?' &c.
8. Dwenantdejuflitiahabituali.&affuali.cap.')!. pag. 570.
571.603. Etpafsim.
9. Pelargus fefuitifm.loc.9. pag.$o,5i, 52,53. & loc. \o.fol.
54,55,56. & in Math. 25.
10. Junius Le ff. in Daniel. Tom. operum I . pag. ( mihi) 1 204,
1 205. &c. & Tom. 2 .p. i 299. & pafsim.
11. VMxasinGenef.pag. (mihi) 140 1.140 2.1293- 1294. Idem
in Rom. 3. & 4. frequ. utpag. (mihi) 591. A. 795.B.185. 33. 229.
D. 230. 232.238. 1 142. \oi%ddem inGalat. p. 114.154.293'^ **
Corinth. (ImprefGenu.1614) p. 98. 99. 27.50. 100.92. I57-4 26 -
442. efrinHebr.p. 329. 545. 555. 136. Idem BelUrmin.GaJtigat.
de Juftif& operib.per tot.
it.Rlvet.Catholic. Orthodox. Tom.r.TraSi. 4. Jg*. i$-p^^io.
adp.S2z. & 2jf. 17. Sett- 7. Idem in Difput. defatxfatt-& merit.
&fApiffime in Genef & Exol
1 3.Zanchius,PV. i.Comptnd Relig. locilJe Jttftific.& operib.
p. jOj.&c.et alibi pafsim • 14. Fulk
(in)
14 Fulk on Bbem.J'eJiap. in Math. 25. Sift. 1,2. Rom.t-
Secl.f.Rom.l 1. Secl.^ I Cor. 3. Srfl. 2. 2 Or. 1. .$># . t * * 77«
4. J>#.4. Z*^. 20. <5>tf . 1. ffr£. 13. «$*# . 8. £W. 1 . Si8. 2 . 2 Tkef.
I. .$>#. 52. y^e*. 5. Sell. 2.
15. Mornaus Pleffiacui of the Mali, /i£. 3. f*p. 16, t7,i8,ip,
20 9 2i.fol. 341. to 388.
1 6. Sadeel , adverf human. fatUfatiit*. pag. loo Et per tee.
Et.dt undo Chrifti facrifcio contra tmffam per tot um : Et adverf m
monacbos Burdegalenfes pafsim.
i7.Camero (operumGenu. edit. foL ) pag. 46. 47. 44. 1 70.6 16.
847-
18. Voffius 7"^/ </* 0/w*** meritis edit. Oxontenf pag. 65. &
feauent.
19. Scultetus Medulla Pan am pag. 1201. in oper. Ba-
filii.
20. Johan, Crocius , de fujlificat. Difput. 5, & 7,8, g, & io.
p*r t otas.
21 . Guilielm. Rivet, de fujlificat. Vindie. pag. t6o t 261 . &c.
22. Sam. Marefius, CoHeg. Theolog. pag. 298, 299, &c. Idem
Exegef. Catech. p. 344. fully.
23. Altingius, Problem* Thcolog. ^.210,211,21 2. Idem ex-
plicat. Catech. pag. 298. /<&« Loc % Commun. part.l. 236. #•
part. 2.689. &c
24. Cloppenburgius, Sjntagm. feleft. Difput.pag* 530 531.
25. Pemble <?/ Nullification. S§8. 2. cup.u
If I thought thefe were not enough, or that number would
fatisfie, 1 would fo far conquer my impatiency, as to add the like
from Luther. Melan&hon , many Churches Confefsions , Bucer,
Martyr ', BuHinger , Adufculta , Zuingliut , UUricus , 9Vigandus %
Hemmingius, Hunniu*, Brochmond, Palatini ', WalltHf^ c Po(yander y
Thjfius^Trelcai'iHt^LAurenUui^ Riviw, Molinaus , Triglandius s
Grytueus, Danaus, Pifc#:or 9 Vrfine t Quaker. Lud- Crocius , Cwc
Bergius , Gomarrus , Paulus Ferrins^ S bar pita, Bez>n t ice. Cart-
•*rigkt % whit&ker^ Rtignolds* Twifs, Field , with multitudes more,
who all affirm that the Papifts do hold that Doftrine of merits %
which as to the name and thing, I do conitantly difdaim. Thefe
that I have named, I have not only feen and known that they fo
fpeak, but have them at hand by me to cite,were it ufcful, fall fave
one or two) with many mor#.
I SECT.
(138)
SECT. III.
IF our own Divines are to be credited, then I have proved that
Mr. E. and Mr- Cr. are not. I come now to give you
the teftimonies of the Papifts themfelves concerning their own
Faith.
I. Eellarmine (Printed Ingolft. 1605. 8°.) pag. 2567 , 2568,
&c. cap. 1 7. lib. ? . de Juftficat. (which I cited already to Mr. E.)
determineth the Queftion, Vtrum of era bonafint meritoriaexcon-
digno ratione paEli tantum ? am ratione opens tantum ? aut ratione
utriufque ? Media (inquit ) fententianobu videtur probabilior ,
qua doctt opera bona fufiornm merit or ia ejfe vita aterna ex condig-
no^ratione patli & opera fimul ;non quidem quod fine patlo } vel Ac-
ceptatione non babeat opus bonum proportionem ad vitam aternam ;
fed quia non tenetur Deus accept are ad ill am mercedem opus bonum y
quamvis par ejr aquale mercedi->nificonventio intervcniat* £%uam
fententiam conformem ejfe non dubitamus Concilia Tridentino
&• principihusl heologorum S. Thow, S. Eonavent. & aliu.yag.
2570. lam vero opera bonajufiorum merit oria ejje vita aterna ex
condigno y non folum ratione patli e*r acceptations, fed etiam ratione
operis it a ut in opere bono ex gratia precedent e fit qttadam proportio
& aqualitas ad pramium vita aterna probatur hir argument is. And
fo he annexeth 7 Arguments to prove the Proportion ; and in
anfwering Durandus, faith, that as the feed naturally contains the
tree, Sic etiam char it as Dei in corde dijfufa s morali merit oriaque vir-
tmegloriam ipfam continet. And the 1 8. Chap, he beftoweth in
anfwering the objections made againftthis. And lib. i.e. 21.
efpeciallypag. 2208, 2209. he labouretb. to prove potius fun-
dari meritum de Congruo in aliqua dignitate operu^ quam in prc-
mifftone.
If I (hould add no more, me thinks that mans facefhould blufh
(whether Mr. Cr. Mr. E. or his Patrons who faid the like; that
affirmed that Eellarmine himfelf gave no more to works then I ;
and that he owned no other merit then I, and that ( asMr.£.
faith j the Papifts owned no merit, but expxtlo • nay that no Pa-.
piftsr
(139)
pifts went further in this then I. Look one of thefe men in the face
after the reading of this, and fee whether they blufti not, if they * Caii
have any remnants of modefty left. ?wS)" S\
2* C*) ttan noc on ty ^ lt ^ as mucn as Bellarmine in 1,2 qu. \ 14. ™^ c * jnm ' c *
art. 3. but is oppofed by Bettor, himfelf as going too far,as holding Gratia datur
opera bona Juftorum ejfe merit oria vita aterna ex fondigno, raticne fed ex lufiiti*
operx. etiamfi extaret nulla Divina Convention Vid. Bellarm. de reditu/ pro
MificJ. 5 .c.i 7 . r .z 5 6 7 . *»**•
3. Dominion* a/oto (though he deny all merit de C^»gruo) is
of the fame Opinion with Caieunlib.de Natur. & grat. cap. 7. y\d qmd
and is with him cited and oppofed by Beflarmine. Pao!ui Ferius
4. Vafyuez, is a* bad or Vcorje, and more laborious in it, then they <jt Vafquez
in 1,2. d,/p.z;S &2c^.cap. 4. <* 1. cfr 20S.*. 5, 6. & d. 210. Jg^"
c 4. labouring to prove that opera Juftorum exfola ingenita Dig- Ortbodox.c.nlt.
nit ate meritona funt (viz..quiafattad}uftoper grotiam) fo alfo e>Chamier
fn 2 . fent. dift* 27. & in 1 , 2. di/p. 214." de Merit, ope-.
5. See iWf* at large £>. /. 12. 3 3>34,35,3<^- ™ w *
6. Aquinas ;» I2.^». 14. art. I.C.& art. 3. f. Si confidereturfe-
cundam operisfubftantiam, &fecundum quod procedtt ex libera ar-
bitriofic nonpotejl tbiejfe Condigmtas propter maximum inaqualita-
tem : fed eft ibi (fongruitas propter quondam aqualitatem proporti-
ons Si out em loquamur de meritorio fecundum quodprocedit ex gra-
tia Spiritu* fanttifo eft meritorium vita, aternjt, ex condigno : fie
enim valor merltiattenditur ftcundttm virtutem Spiritusfancli,mo-
ventis nos in vitam aternam. &C Vide etiam rejponf ad i m . 2 d -
Cr g m . ibid. & Art. 8. & 9.
7. Romaeus de Itbertate & necejfit. operum Veritat. 22 1 . Si
dotlioribus creditur illud dicitur ejfe Meritum de Condigno cui mer-
ces reddendo eft fecundum Juftitia debit nm\\t a farie ut inter meritum
& mercedem attendatur aqualitai quant it at id , quemadmodum in
C*mmuiativajuftitia,putatantumquintum. Tie con gr ho autem
dicitur qui* merer i , cumfcilicet inter meritum & pramium non
paritas quantitatU^ fed Troportioni* attenditur. This is high in*
deed.
8-Perefius de Traditionibus parte tertia deftcrific. A It oris p. 14I .
dicity ^.^uodCrimina &peccata his facrificiti delentnr : non tantum
e\us qui communicat fed ejus pro quo offertur & reprefentatur modo
impedimentum nonponat ; & hoc quidem ex vi ipfius inftitutionis &
excellentia ittitu qui in eis mjjieriU offertur } & Merit rei oblata,
T 2 quod
(Ho)
quodfcholaftici dkunt ex optre operate Valent irgofacrificta oblata
ad remiffionem criminnm tfrpeccatornm id eft reliqniarum qua in
nobtirtmanferunt poft indulgent iam Culparum. Et part. i. page
J 08. Conjungimw Contritionem & fatufattionem qua, ferfeue
Deo Reccnciliantur peccatores per bona &• pan alia opera,.
9. Cofterus £ nchirtd. cap. 7. de iMeritis bonor.op, page (mihi)
286. Obfervandnm eft fcripturam quando de Retributione loquitur*
eadem verborum formula uti cum agit de Jufto reddendo pramiis %
qstautitur cumimprobU fupplicia denttnciat t ut cUre perfpiclatnr^
mon minus nos bonis aBionibus at er nam fee lie it at em, quam malts &
jlagit tofts prcmereri sterna fupplicia. Et p 288. It a opera noftra.
propter Qorifi urn^ qui nobis ecu membru utttur \& fp'tritumfanttum
inhabit ant em % & per nos operantem y dignafunt cazlefti pr&mio. Et
p. 28p. 2. Intelligimus exdi&is rationem banc Juftitia qua Deus
ateruam vitam Juftis in mercedem operum donat t ad utramque qui-
dem Juftitia partem aliquo modo pert inert. In ea tamen magis elu-
cere diftributivam > qua, perfonarum dignitatem intuetur, quam
Commutativam qua operum aquabilitatem canfiderat. So that he
takes due reward to be partly ,though not principally according to
Commutative Juftice. And page 294. $ . Confiderantur ut ejfetta
a) ftlio Det, atque inhabitante Spirit h fanfto^ qua Conftderatione
aqualitaf tnver.itur inter opera & premium, verumque merit um
atque Juftitiam*
10. w . By (bop againft Terkjns Reformed Cathol. of Merit
faith, Auftin faith, That the Regard cannot go before the Merit , nor
be given to a man before he be Worthy ofit y for, (faith he) what
'Were more unjuft then that} and what u morejuft then GodUJe mor*
Ecclef. c, 25* where he concluieth that we muft not be fo hardly as
once to demand r much left fo impudent a* to a jure our f elves of that
Croftn t before we have Defer ved it. Seeing then the P rot eft ants by
this their proElor % renounce alljuchmtr.it and defers, they muft needs
alfo renounce their part of heaven 9 and not prefume fo much at once
U demand it 9 &c« and much more after on the fame point ; making
a Geometrical 'Proportion necejfarj , and to be in mam Merits ,
though not an Arithmetical.
1 1 . Bailius Catechif.part. 4 .qu. 17. ut in Rlyeti QathoLOrthod.
To. 2.p.$ 1 2,3 1 3 .. ( I will not tire the Reader in vain with reciting ;
the like words of each Author.) .
12. Lindanus in Tanopha lib. ^ t cap,2Qt\&fequentibut. .
ij # Sak
ri40
1 3 . Salmeron ad Galatas difputat. i f , 16, 1 7* 1 &
14. Becanus Trail. Compt*d.tx Manuals lib. i.cap. 19. <k -
£0*/* operibus*
15. Maldonatus D*7/>»^ ^ttf«f*»f. 7" w. 2 p. (m*loi) 8?,
95,96,98, 189. Afrmi* Luke 17.7,8. & ftpifimcm Mat.c?-
Mar. & Luke,#r.
16. Genebrard in Pfal. 1 S.vcr.i 3. p. 1 07. & in .?/"*/. I4*:p-
894. & page 741.
1 7. Pererius in Rom . r 4/7. 6 Z3<#w. 1 num. 53.
18. Job. Arboreus Theofiph. lib. 7. cap. 17 JW.31,32,33. Sec how Mr.
1 9. Pintus in Evk- T7- page 422, 423, &c. w?\ D p"
id. Lombard /^A^*//. 27. C.D.E.F. &Jift. n.D. g?*°"„
21. Bonavent.in 4. <//. 1 5. tf* 5- M • *"• *• ^ 2/**f. <&/?• 27. 28^ charges '
22 MarfiliuSf* 2.^*, 1 8 art $.Concl.2* & 3. Aadradius.
23 Franfcifc. <fc Daventria Exege/Contr. Conftft. Auguft/46 .
24. Gregor. it Volenti* in Thorn. Tom. 2. dt/p.%. qu. 6. & at
Grtata Dlvina cap. nit.
2$. Albertus n i.itft.^i.art.2 ad i^&ult.
26. Gabr.Bid. in^./ent. difi.tj & in 4 ftr.t . HJ1 '. l4.q.I,Z
27. Ferrarienfis c ontra Cjtntts cap.iqg. dub. ult*
28. Adrian guodlib. 7. qu.q.
29 . Almain tn 2. & ina^frtqu.
30. Nitol. de OrbtUU in 2. ftnt. dift. 27. juft as Aquino* he
anfwers, and out ofRicardw.
fl. All the Sorbonifts.** %Artic Parijicnf. a facult.S.ThtoL
Tartenf. dtttrminat. art. 4, &c. ferta & firma file credendum efi 3
ptccatortm non folum fidt y /tdtx optribm Juftificari, &c Optra
mtrtntur vitam attrnam & per con/equent <uftificant homintm :
Not iamnamnr propter mala optra^ trgo luftificamnr propter bona.
f r id. Calvini hoc artic. Confut.
3 2.Pennottus r Propugnacul. Libert at. human, L\bJb. cap. l$.n &
19 per totum : where he labours to prove chat both Juftification
and perfeverance are Merited ie fcohgruo : and anfwers Dominic
a fit 0, who eontradið that -Merit.
33. Capreolus Defer/. Thtcl. Tho. lb. i.d'-ft. 27.- goes the
fame way as Aquinas , and fpeaitsas exactly to the point as any of
them, maintaining Mtritum Cjloria de Co*digno ex P»oportione
Geometric a etfinon Arithmetic a, vd ex aqn*Lt ait proportion u etfi
*it* VujMutatu 1 and laborioufly anfwers Duran^m.
T 3 a. Say:
en*;
34- Sayrus [lavi Reg. li. 10. Trail, tl cap. t. §, 4, & 6. main-
tains fatisfadion to God, and that it is principally to God, as
diftind from I'eftitution which is to men only, and not to God.
And this fatisfadion they refer commonly to commutative Juftice.
*s4q H in. 3 . qu. 85. art. s.fotu* li. 4 de Inflit.q.O. art.i. Martin.
Ledefma 2,4. q. 18, art. 1. J#£. 15. concL 4. Navar. in Manual,
cap. 17. num. 6. Pet. Navar. It. 1. dereftitut. cap.z.num. 22. And
Sayrus concludes that fatisfadion is made even in Purgatory, if
Care be not taken in this life that the heirs of the deceafed make
Reititution : though if they fail not through his default but their
own, he takes it for a fable,that the foul in purgatory muft faris-
fie. So Adrian. ^uodlib. U. dijjic. 6. f. fjlveft. verb. Teft amen-
tum ; 2. quefl. 9. fotus li 4. de Jnfiit. qu. 6. art. \. adv. in fine.
Martin. Ledefm. 2.4. q. \%.art.\. dub, 15. cone/. 4 page 232. Col.
2. Navar. in Man. cap. 17 numer.6%. Pet Navar. li. i, de Reftit.
cap. 2. num. 23. & lib, Af.cap.q. dub. 12. num. 7 5. Henriquez. li. 1.
Seethitgrofs dspoenit. cap.6. §. 1. in annot. liter. A Mich. Salon, in 2. 2- qu. 5.
frymgof ^ de Dominio art. 5. in princip. & in qu. 62. art. I. in fine Gregor.
bfchamicfde ^ e ValenU '"? l - ^* 5 - ?*• e - pmtl. 2. Ludo vie. Lopez, li. i. ittr
Merito ll.i 4. ftrutt. confef'. cap, Ml. ut a Sayro CV*.
c i§.i6. 3$. Eftfus #*/*»*./<£. l.diftin.27. §.$. per tot. page %$ y %6.&li.
2* p. 376.
1 6. Jofeph. de Voifin de Lege T* iv\na % cap. 8, pag. 57, 5 8. ex
Sepher Ikkarim Judaeo.
37. Raymundus defa bundis Theolog. Natural. Titul.8 2. page
1 26. where he faith that premium debetur de Jure Natur^ &c.
38. The Rhemifts on the N.Teft. frequently: as Luke. 20.
Mat. 25. Rom. 8. Rom. II. &c,
39. Viguerius Inflitut. cap.g. §.5. verf. 1. & 34. fol.102. de-
livered (as he ufeth to do in other things) the fame as Aquinas
(collecting together his difperfed fayings. )
40. Laftly, the Council of Trent* Seflion 6. though they pur-
pofely went lower then many of their Doctors formerly had
done, yet fay far more then ever I faid : Yea Bellarmine (ubi
fupr.) affirmeth that they judged as he doth.
To name more were more eafie then ufeful : He that will be at
the pains to fearch the cited places of thefe,fhall foon find,how far
the Fear of God was from ading inthe fouls of Mr. £ yre and Mr.
£r. when they affirmed that the worttofthe Papifts do give no
more
c 143;
more to works then I, nor hold them Meritorious any otherwife
then I, who wholly difdaim the very fitnefs of the Name, much
more the proportion of our works to the Reward
Let thofe Readers that know it not already, obferve alfo that
the Papifts very much differ about thedo&rine of merit among
themfelves : Infomucha^ our Moderate and Learned Divines,
do even in the point of Merit of Condignity, take the difference'
to be but about the very name of Merit, between us and fome of
them, and not the Thing. Yet even thefe, whom our Divines ufe
to cite as on our fide, do give more, in words at leaft, to mans
works then ever I durft do : Forthey think the name of merit to
be fit, and fo do not I : ( befides that in their doctrine of fatisfa-
ftions they go yet further and ufe more unfeemly terms then in
the former.)
The Divines that give leaft to Merit, as denying Condignity,
zrQ ScotusJ^ega, gerfon, Stella, Cajfan^er } die. Yet thefe go fur-
ther then 1 dare follow them.
1. Scotus affirmeth that Merit urn eft Caufa InftrumentalU re-
fpetlu pramii, & per meritum acquiritur pramium. I take mans
works to be no Caufes of the Reward, as fuch, nor to be Merits.
(Vid. Scot, in J.fent. dift.lj.q. 2. &) in ^.fent.dft. I. a. yfol.
(mihi) 1 3. p 2. he faith, hoc abfolute concednur. Et in q.fent.
dift. 14. ?«. 2. fol. 124,1 25. Attritio eft Difpofitio five meritum
de Congruo ad deletionempeccatr mortals & ir/duftionem fuftitia,
&C et pofiea : in Mo inftanti inf under etur Gratia, quia praceffit,
meritum fuffciens de Congruo,3cc cjuarenon Jufti'ic^bitur in ul
timo inftanti, &o Vide etiam in ^.fent. dift. 2. q % \ .fol. 19. ejr dift.
13.^. 2. fol. 11$. K.&dtft, 22. q. I. art. 2. fit. 169. & dift. 49.
ql.fol.26l.
2. Vega himfelf faith in Opufc.de Juftific.q 7. prop. 4. Fides
& alia bonx opera tfuibus difponltnur ad gratiam gratum facientem,
CMeritoriafunt ex Cor.gruo ejufdem gratia & no firs. Iuftificaticte'J.
Et in Defenf. Concil. It- 8 c. 8. Toffunt peccatores fide, fpe y di-
leftione, eleemofjna, pcenitentik & martjrio & aliis bonii operi-
bus Mercri ex Congruo gratiam lufiificationu. Where did ever I
fay this much ?
3. Vide & Alvarez de Auxiliu ,faying too much^difp. 59. e-r- 60.
per tot.
4. Vide &ftiU*i» in Luc. cap. 17, page 222.
5. Ccrfon
(H4)
$.Ger[cn faith, de Vtfcrip. Ter minor, Merittm ( ingtncre ) eft
afttts laudabilis fa&m ad bormw aiterms % ver\ , ve I Interpretative
velreputativepro quo exigitur premium : dkitur reputative prop-
ter Deum, qui honor urn no fir or um r.on eget. Et merit urn vit<e aterna
eft atius laudabilis, e^r.pro quo Dignifieat Deushominemad vitam
aternam* He faith alfo, Operump*rt.$,foL izp.A.Sdtt.Gromorfii^
that God hath a Law, qua non liget ad fuiobferv ationem : earn
qutppe deferens pee nam mnincurr it : Impletio tamen ejus premium
meretur & Cor°*Ai*>* EtfoL 3 19 2. D. he faith that Vita nature
( fine gratia) poteft merer i bona temforalia • and that not ex patio,
Jed propter quandam adequation em operum honor urn [nor urn de ge-
nere, adbonum temporal^ & fape de C 9n i rH9 a ^ vitam (jratU
difponit,
6. ^Melchior Canus hoc. Com. L I **pag. ( mibi) 450, 'Dupli-
ces fmt operations noftrt* gtudam quas no fir nomine reddimus y
& qui no fir a Gratia Merit ifque nitunsttr nt Sleemofjna & Jejtt-
nittm.
SECT. IV.
I Will trouble my (elf and the Reader with no more of this
work. Only that all this be not mifufed to the further aliena-
tion of mens mind? from each other, then there is juft caufe, I fay
again that 1. Alljlhe Papifts are not to be charged with the opinion
of fome : Soh and fome others deny all merit of Congruity,
Scouu % 2xA many more Schoolmen and others, deny all merit of
Condignity, fave what is ex pMo : ( vid, Scot ufenu dift, 17.^1
2> pag, 108. ( Edit, Venet. 1506.) Some of them, at Durandus %
tAriminenfis 5 &c. deny all proper merit of Condignity , whe-
ther ex opere or ex patto , and differ not from Protectants in this,
any further then in the ufe of the name. tValdenfis is fo far againft
the name it felf, that ( as he is cited by many of our Divines^ he
faith, He is the moft pious Divine and the beft Chriftian, that ac-
knowledged no merit at all. And fintarentts and Taulus Bttr.
genfis are content to go with him : And the reft of the Papifts
with QonUrems that held the conference at Ratubone with our
Divines,
Diviocs,for Reconciliation, did confent to lay by the very word
Merit : and ours confentcd to forbear to fay, we are juftifled by
Faith only, and fo we and they did wholly agree in the point of
Merit.
a, Yea, I may add that their latter writers ,efpecial!y theEng-
li(b,do feera more willing to withdraw from the higher fort , and
to give lefs to Merits, then others formerly did. And I can truly
fay, that of all the Papifts that ever I conferred with, I never yet
met with two that didnot difclaim merit with feeming zeal, and
profefs to truft in the fole merits of Chrifts. Though I confefs
I am jealous that this Reformation is not general in other Coun-
tries, but calculated to the Meridian of England : becaufe the
Jefuites and Priefts know that the odium of the name of merit, is Blfliop the P*
a great prejudice to their caufe, therefore they do not here indue W>*&'Mfl
their profelytesfo deeply with this Do&rine : However it be, I j^Mn^
am glad it is fo for the poor peoples fake. Their late Chriftian Wotwn.paj,
Moderator, mentioneth fome late profefsion of theirs, wherein *4$ )fajib,'
they profefs that by Merit, they mean nothing but Revrardakls : wv ^w
and Rewardablenefs no Proteftant denyeth. w^Z7 7
Many of them are content to deny the name of merit, to that ^ bxvehtaTd
of Congruity before Converfion. Petrus a Santlojofeph inSuavi often before)
Concordia, pro fcientia Med.Difpnt. I . ds Pradefi. Sett. 4. pag. 35, that every (in-
56-&C. faith, Jjfertio I Sxcommtini omnium Catholicorum Sen- wrujullifiel
tentia prima Gratia non datur exmeritis natxralibut ipfi'tt trade- '{ e J°L
,i- • , j rx - 1 l /■ r j- j mer GrAC *
jhnati , Jed ex mera Dei Libtralitate rjr m/ereco-du , q. a. of God
tritium lufltficationU non ejfe ex nob id , Jed ex Dei Gra- through the
tia } &C merit of chn(l
And Francifctts a Sa n Ba clarL is fo moderate as to fay (pa*> *&&***•_
1 3 ?, 1 36. /*. Deus natter a y Grat.) Non omnx prom JJij Conditions the tinner himl
ta inducit Titulum luflitia Tromifiario : ficut in Scripturis Aum fe'f.
promittitur ptccatoribvs Remiffio fi pttnituerint x Coflatio Rem'JJlonU
vel prima grntit % non eft ex juftitia^fecuxdnm omnes * quit requir
ritur fofum ut difpofitio ad Mam, non tit optufufficiens adfundandum
Juftttiam. juftitia ergo oritur ex Condttionefolum qvtexigil
cjuandam condign tat em operit, nonfolum aliqualem decent: am operid
& operantis. And indeed moft or all of them difclaim this juftice
in their merit of Congruity. 1 would they would fay plainly , It
is no merit at all : aud fay the like of their merit of Con-
dignity.
Y One
(i 4 6)
One thing more I would fay to prevent mifunderftandings, and
abufes of others. It will be exceeding necefiary for young men,
chat have not read the Papifts themfelves, to gather what is their
judgement from our moft learned, judicious Divines , who knew
what they faid of them, and were not carried by paflion or pre*
judice to wrong them : and not to take all for cerrain that every
hot Preacher fpeaks of them at random ; nor that fome lefs ju-
dicious and more pafsionate writers do affirm : For, to fpeak
freely and truly , many fuch there are that are better skilled in
wounding then healing, in dividing , then doing our common du-
ty againft divifions, and in mif- reporting or draining words to the
utmoft advantage of the enemy of peace.
If you ask me who thofe writers be that I would commend to
fuch, as dealing moft candidly and truly with the Papifts in this
point , and from whom a young Schollar may credibly take an
eftimate of their Dodtrine : I Anfw. Among many others, thefe
feven I would commend to you for this ufe, as the faithfulleft Re-
porters of the Popifti Dodrine of Merit. Davenant, de Inftit.
AlluaU Wotton de Reconcil. Chamier, de Merit, in Tauftr. Voffius
in Thefde Meritii bon. operum* Camero^PreleB. &c. Dr. Field of
the Church and Bilhop Vfher.
Not that I would difparage any other faithful men ; but I will
name to young men but few.
And becaufe it will not only fliew Mr. Crandons and Mr. Eyres
unworthy dealing with me , but may be a means to keep the
younger Schollars from mifapprehenfions of the true ftate of the
Controverlie herein between the Proteftants and the Papifts, and
fo may prevent the guilt of much fin many waies , J will here an-
nex the words of one of thefe Divines, ( faithfully tranflated, for
the ufe of tJieEnglifti Reader. )
Davenant , ( de In ft a. attuali cap. 5 3 . ) thus opens the ftate of
the Controverfie.
What the Adversaries held concerning this , and what is to be held
according to the Rule of Verity % I fkall next Jhew. And feeing that
on both fides in this (fontrover fie % the Authority of the holy Fathers
is Wont to-be pretended, it will be Worth the labour to tremije inafe'W
Words , What eccurretk in themjvhich mayfeem to favour either the
.Advtrfaries or us : This therefore in thefirfi place muft be granted ^
that the Words merit and meriting are frequently ujcd bj the Latin*
* Father u ,
('47)
* Fathers. Hence the ?iipifts t becaufethey often find the word merit * And the His
in the writings of the Fathers, cry oat , that they are all againfl the fy the Grctii
rproteftants. 'But the) make themselves ridiculous, Who in a queflion V others.
about the moft weighty point of Faith, do reft on one Word , and that
evilly wrefted befiles, yea again/} the mind of all the Fathers. For
with the Fathers, To merit, jignifeth nothing el fe, then To obtain or
get fome benefit from God, a good work mediating ( or being a
means thereto). • J <nd merit figmfieth With them nothing elfe , then
A good work ordinated of God to Reward , (or to be rewarded).
Therefore to merit eternal life, n to do thofe works which according to
Qods Ordination are the means of coming to it. If any man will in
this fenfe call the (jood Works of the Regenerate merits , to wit, be-
caufe they are Ordinated of God to the Reward, and [ball fay, that the
Regenerate do merit life eternal \ becaufe, walking in the way of Gods
Commandments^ they at Ufi, God rewarding them, obtain the Crown
of Eternal Qlory-> in the manner of f peaking he agreeth with the Fa*
thers ; and in the thing iff elf with us, in both he differ ith from the
Tapifts. " ■ — lAndif) leaving the Fathers, we defcend to the
antienter and founder Schoolmen, we [ball finde with them alfo that this
word merit doth denote only works grateful and acceptable , and doth
not include either any Condignity to the Reward of eternal life , on
the part of the Works^ nor Debt on Gods part, according to Jufiicc ,
properly fo called. Parifienfis in Traft. de Merit, thus Writeth , Of
this Which is commonly faid i that fome works are meritorious of eter-
nal life i and that by every work done in charity, a mxn defer veth
eternal life, it no way feemeth that by the Condignity of any work,, *
man can deferve eternal life.
Aquinas, though he grant merit of Condignity in Words, I. 2. q.
114. a. 3 . yet indeed he denyeth it, When he excludeth from this me-
rit equality of fuftice. For he teacheth ib.a. I. Juftice is a certain
equality ; and there fore [imply Juftice is between them. Who have
[imply an equality. - ■ ■ But in thofe, in whom Jufiice is fe-
cundum quid, and not [imply , in them al[o thereafon o[ merit is not
[imply, But it is manifeft, thut between Qod and man there is
the greatefl inequality — and therefore there can be no merit of
man with God y but upon pre[uppoJftion of Dvine Ordin.it ion ; that
is Jo that man may obtain that of God as a Reward, by his oWn work,
to which God did depute to him the vertue of worl(ing. From wh>ch
words /gather, that Aquinas by merit evenof Condignity , did mean
V 2 nothing
(i 48)
nothing tlfe, then a work thM Jhould obtain the Reward by Gods Or-
dination y without i quality of value to the Reward, Without Debt of
Inflict in God to give the Regard. Whence he faith, fine art. ad 3 .
That our aft ion hath not the nature of merit, but upon prefuppofi-
Hon of Divine Ordination^ and that God is not made a Debtor Jim-
fh to us\ but to hmfelf\ in as muck as it is due that his Ordination be
fa/fi/ltd. Durandus, by a nuritorious atl under ftandeih nothing elfe
then An aB ordinable to ReVvard^and exprejlj denyethjhat merit of
Condignity ftritity taken , can be in man to God. To tbefe I m\j an-
»0wfr»tff Scotus, Gregory, Occam, Gabriel, Alfonfus, and very
many other Papifts of bejt note , Xx>^o profejfed/y taught that the
Works vf the right ems done by the help of Grace , had yet no intrin-
fecalCondigmty to eternal life 9 but as to this Reward, they wholly
refledon the gracious acceptance andfromiftofGodWe will not there
fore have any Qontroverfe with the Fathers, nor with tbefe founder
Schoolmen , about the b.tre Wflrdmer.t, ( though it be much better
andfafer to abftainfrom this Vpord) but we fW// contend again ft the
Utter Papifts^ who fo defend merit, as that for theft ftorkj which they
call merit tythey affirm God him felf to be in Inflict a Debtor to men,
and do make a Condignity or Equality between theft merits of man,
and the h'eXtiardof Eternal glory. So htDavenant*
And if Proteftants can fo far digeft fuch words of thofe of
dquinas which I cited, by the help of other explications , as to
profefs that we differ but in words from him t (who fpeaketh more
harihly then moft of the ancient Schoolmen) 1 leave it then to
the enquiry of the learned, and moderate, what the number of
the Papifts proportionablymay be, that we agree with , or differ
from in this point : And if Proteftants will have no Controverfie
with Fathers and fuch Papifts about the bare name of merit, 1 leave
it to consideration, with what peaceablenefs and fobriety Mr Cr.
and Mr. £. did write, and how like to Proteftants they dealt , in
making me a Papift,who difclaim the very name of merit : yea, in
faying, that the worft of Papifts maintain no other merit then I
do, who deny all. properly fo called.
Learned T>u Field in the Appendix to his third Book of the
Church, citeth many Papifts, as faying the fame with us about
Juftification and Meritand he approveth even of Staple tout Do-
dx'me ; and he there tells us, that the Papifts and Proteftant-Di-
t ine$ at the conference, at Rat is bone 3 fully agreed in the point of
Juftification^
ri49j
Juftification , and concluded to repreii the very term of merits :
cap 11* & 12. vid. ttiam li. 5. append. part 3 />• 2.
C homier cites Sotus, Latomus, Cj> totf, Gregor,
de Falentia, Hofius, as fpeaking againft meritof Congraity before
Juftification : the Council of Trent , as neit'er affirming nor
denying it: and Durandus as denying proper merit of Condignity,
and Conrad. Chirgius as following Status in affirming it, to be on-
ly ex pMo.
Chemniiius, Exam. Coned. Trident, in cpt. 4. de boils oper'ib. p,
185. (cited alfo by Davenant) faith thus, Jn the Reconciled, Qosd
IVorkr do plea fe God for the Mediator % and have rewards corporal
stttd found in this hfe, and after thu Ife : hut of the free Promife
of God, not that G.odu made ow Diblor for the perfection ana digni-
ty of owr.wkf : *sZnd.m this fenfc our (Divines ) do not abht.r the
W'ord merit ; as it was ufed bj the Fathers,
See alfo what is cited out ofBucer and Calvin, in the fame place
by Davenant y p-572.
l r offius Thff. de mer. operib. p. 66. faith , IVe dart not Vvholl]
condemn the word (or name of) meriting, as being ujedb) virj ma-
ny of the ancients ', and ufedby the Reformed Churches in their (fon-
fejfionsy as the Auguftane *»AVettemberg ; yet Vce thir.k it fitter
to fpeak^ as the Scriptures, efptciallj When the Word merit is ambi-
guous, andejpecialty in our age, is dangerous in refpeli ef pride.
Mr. Wctton de Reconc. cap. ult, p. 399. 403. brings in many
Papifts againft merit of Congruity ( and lb againft our being by
works put into a ftate of Juftification ) ; and taking it to be no
merit, but a meer difpofition that went before Juftification. As
CapreoL in 4.*/. 1 4.^. 1 ,/*. 3 . 'Antonim Pathujfa. Ii. dtgrat. & pr<t-
deft. c,6. & de lib. arb. cap. 6. £t Domix. Sotus , & Petrus Sotus
l.de in flit. Sacerd.lett.9* de pcerit. Hofius in Ccnfejf.Catbcl.
c. 73 . And SuariK faying,;/, r. 37, n. 2 . Hxc ift communis fen-
tentia Theologorum. And Bellarmine and ftg - confefsing that it is
but a controverfie about a word : And r . 4co he faith ; Some
perhaps will expeel that J debtte thiscp'mon oj the P 'apt /Is about merit
of Congruity : But it feems to me a thing not to be done, becattfe I
have maae it clear, that it belongs not to the Faith of the fourch of
Rome, of which alone I hold controverfie with the Papifts. And
(hewing that the fpeeches of fome particular Papifts gave out -
!Diiines^cca(ionto^ifpat€tlusqueftion, he concludes, "Bntfot
'V 33 Mffc
me$ 1 tiring Icught to be pardoned , if 1 do knowingly and purpofely
abftain from that difputation , of Which there is nofootjiep in the
Council of Trent, in fo long, and fo artificially and accurately
compofeda Definition of Iufiif cation.
And thus i have truly (hewed, both in word and deed, how far
the Papifts go beyond me, in the Do&rine of merit ; and yet have
given you the Judgement of our moft learned Divines , concern-
ing the true ftate of the Controverfie (in part) left any (hould be
provoked by miftake, to think that we differ further then we do.
For my part I am in this matter of the fame Judgement as Dave-
nant, and juft fo far as he, do I differ from them , in the point of
merit and Juftification by works, if I be able to underftand his
meaning and mine own : and this I cheerfully and unfeignedly
profefs : But every angry man that out-goeth him, I cannot ac-
company.
Chap.VII.
What it is that I mean by Antinomianijm : And
what I take to be the truth which it oppifeth.
HpHere are yet two parts of my task remaining, which I under-
X took, in referrence to the offended Antinomians, before I
come to the exceptions of the Orthodox. The firft is,to acquaint
the world what it is that I call Antinomianifm : Mr. £. and Mr.
Cr, would perfwade men that I mean the Proteftant Religion, and
that an Antinomian and an Anti-Papift with me are all one. Were
it but to convift thefe men of falfhood, I would fay nothing to
this ; it being as needlefs to impartial men, as to convid a Maho-
metan of errour.But becaufe I would leave no room for unbro-
therly jealoufies, nor matter of this kind for unconfcionable cen-
forioufnefs to work upon, I will freely declare what are thofe
opinions which I take- to belong to the Antinomians, as differing
from
(MO
from the Proteftants : Though as I know every Antinomian holdeth
not them all , fo I will not call them Antinomians that hold but fome
of the lefler and more innocent ; ( though I think the kaft be very
bad. )
And that what I (hall mention are indeed the Antinomifts opinions , I
appeal to the Reverend Minifters that have converfed with them, efpecially
about London : as alfo to the writings of Dr, Cr if pe, ToKti, Cornwall Eaton %
Den, Saltmnrjh , and the reft well known among us : as alfo to Mr. Welds
Rife, Reign, and Ruineof Antinomianifm and Familifm in New-£«^/W:
as alfo- to the writings of our Divines againft them : efpecially Mr. Gai^ker^
Mr. Burps, Mr. Rutherford, Mr. Bedford, Mr. Qeree> Dr. To) for.
And that you may fee what I hold, as well as what 1 difclaim,I will give
the two extreams in two Columnes, and that which I take to be both the
Truth and the Doctrine of the Reformed Churches, in the middle.
Antinom.
I. T)Ardonoffin,Re-
conciliation,and
purification are Im-
manent i^yfffs in
Cody and from Eter-
nity : So that even be-
fore men believe 5 yea
before they did fin, yea
before they were born ,
yea before ever Chrifi
dyed for them, the
EleB were Actually
Zpujlifted , pardoned 5
and Reconciled to God;
tbivgh not: mani-
fefted
Truth.
i. /^od did of his
Vj own good plea-
fure Decree from Eter-
nity , to do all that he
doth in time : and par-
ticularly to give to cer-
tain Individual determi-
nate perfons , faving
faith in Chri(t,and there-
upon pardon and Jufttfi*
cation, or Right to Im-
punity, and to life. But
this Decree is noAclual
Juftification or pardon,
nor gives them the faid
Right } but fuppofeth it
not yet given j elfe t> od
could
Papifts and others
in the other extream.
I . f^od did not from
^J Eternity Im-
mutably and perem-
ptorily Decree the actu-
al, absolute purifica-
tion , pardon or falva-
tion of any Individual
perfons, but only of Re-
lievers in general, or
men if they, wi I believe^
never decreeing infal-
libly to caufe any Indi-
vidual per jons f& to Re-
lieve: or ^at leafi he was
moved by the fore feen
works.
OS*)
Antfnooa. Truth. ContraTy-Biwtn.
felled fitch, nor $ufti- could no« Decree here- m rks f men to j ecret
fed in confcience or. after to give it; Juitifica- thuforthem: and fo
v /• uon is not therefore an ,/,;£ r r m1 j-J
f eeli »&* immanent ftftjuc is any '** c «/ f °f th * 4f< \
Eternal aft caBcd Jnftifi- rence,betwcenthem and
cation in Scripture, nor *fwrj 5 originally of
any Infidel or impem- themfelves,
tent (inner, (aid to be
Juftified.
2. /^Hrijt(fayfome)
ed as a Creature to
keep the Law, as that
he did it for him-
felf , or at the ut-
mofi that he might
be a fit Redeemer, as
having no guilt of
his own : Bui he did
not obey for us 9 fo
as to merit any thing
for us at Gods hands
thereby : And as a
Creature, he was un-
cap able of meriting at
Gods hands ; for himfelf
or for us : (fo fome of
our mo(l learned Di-
vines fay.)
l.&EfusChnft fatis- 3,jEfusChrift,asthepub- j. CJfBB Socinians
J fed Gods Juflice jike Sponfor, did bear " r^ t y dt $ e r m
,inthe f erfonof t n {^SoXeS* <*#"*"«**•
and *nj
2 . £efus Chrijl was fo
J thepublick per-
for}, containing in Gods
Account all the Elect ;
that they did in Gods
Account , or in Law-
fenfe , obey, and per-
fectly by obeying, ful-
fil all the Law in
Chrijl : So that God and
his Law do take them
thereupon, though yet
unborn , as having
perfectly in Chrifi.
obeyed. ( Mr, (jr.
faith few confidera-
ble men own this.)
2. TEfus Chrift being
*• God and man, and
by the Union of natures in
one perfon, being capable
even in the humane na*
ture to merit for others ;
did as the fecond Adam ,
perfectly obey the Law ,
and by that and his fuf-
feringsdid merit of God,
all that good , which
fhould after be conferred
on the Eled , ( or any
others) for that confide-
ration ; but we d\d not in
Gods account or the
Laws, obey our felves in
Chrift : nor did he there-
in perfonate any man
more then other; nor did
God intend man the be-
nefits immediately,but in
his time and way.
his
Antinom.
bis Elect •, fo that in
Law- fen fe and Gods
account \ They them-
f elves did fit is fie in
and I) Chrifi •, and
to them all
one be) had
their
y fo
fet-
ing* the pro-
per full execution
of the threat ning
of the Law to man :
andfo acquits them
ipfo fa&o, on the
meer fufering ^ and
fo it is theirs as
paid or fuffered by
Chrift, and Accept-
ed by Gody without
or before any fur-
ther means of con
veyance or Appli-
cation^ to give them
a right in it> or its
fruits. {This opini-
on is i neon ft ft
with the former :
for if we perfectly
obeyed in Chrifi ,
what need w: to
\fuffer for dif obedi-
ence in Chrifi f at
leaft
Ms)
Trm
and made to his Father a
fatisfa&ion fufficienc for
the fins of all : But this he
did in the perfon of a Me-
diator, that undertook to
bear this penalty , and not
in the perfon of the Eleft,
or any particular flnner, fo
as that in Law-fenfe , they
themfelves might be (aid to
have fatisfied in him as ful-
ly asif in their natural per-
fons they had born the
whole penalty of the Law,
for every (in ? And he be-
ing not himfelf the offen-
dor , but the Mediator ,
Chrifts facrifice was not the
proper fulfilling of the Law
according to the fenfe of
its Threatning to man ,
but a valuable confidcra-
tion, on which God might
grant pardon and Grace to
finners in his time , and on
fi: terms , withthe honour
of his wifdomjufticeand
Mercy. And fo being are-
fufable payment : it was ac-
cepted but to thofe ends
which the Gofpel manifeft-
eth, tft* tfut men might
have pirdon and life given
them by a Law of Grace
in and with Chrift : and not
be pardoned ipfo fafto , on
the fatisfiftion : Though
fatisfa&ion ftricMy refpe-
ding God as Legiflator
and
Contrary Extreim.
any penalty for ou,
as the meritorious dr
promeritorioiu Caufe$
but only as occafions :
that he did
not make any fatis-
f action id Gods zfu-
(lice for us : but
only fuffer from the
cruelly of wicked
, and not as
from a $ufl^ offend-
ed God : and fet
us a coppy or ex-
ample of Patience
by his death 5 for
our Imitation. O-
thers fay , that
Chrifi did fatisfe
for fin -j but fo e-
qually for all men^
that he had no fpe-
cial intent in his
dying , of commu-
nicating Pardon ,
purification 5 and
the other benefits
of his death , any
more to his Elect >
or any known In-
dividual perfons ,
then to all the reft
of the world : And
that he intended
X
Antinom.
leafi for any fin ex-
ec ft original, if for
that ? I will not call
this opinion properly
Antinomian, becaufe
fome of our own have
Jpoken too incantc-
loujly about it: hut in ■
deed it is this or the
former , that mufi
animate all their er-
rors, and is the very
life and foul of them
all [: fo that they tan*
not be avoided, if one
oftbefebeheld.)
4- V V Hen Chrifi
V V hadfuffer-
edandrofe again ju-
ftified, All the Lie B
did in Law fence and
Gods account rije ju-
stified in Chri (I: and
fo their j unification
before God is com-
-pleated : and they are
as righteous as Chrifl
him fe If was righteous,
as having the fame
right coufnzfsJ?y being
then reputatively in
hiip, when he was ju-
ftified,
(154)
Truth.
and Reclor per Leges , be
for all men : yet if you take
the word as comprizing all the
ends and intents of God and
the Mediator, fo, as God did
fpecially intend the infallible
juftification and falvation of
his Elecl, by Chrifl:, fo did
Chrift- dying intend the fame ;
and therefore to give them
faith to that end. But we mult
ftill carefully diftinguifh be-
tween that which Chrift offer-
ed and God accepted as Reclor
and Lawgiver ^ and his further
Intendments as Determiner of
Events, and fo as the Eleflor
of his chofen.
Contrary Extream:
no. more but to
give out a conditi-
onal pardon to ally
without determi-
ning to caufe any
infallibly to per-
form that condi-
tion y and fo be
actually partakers
of thofe benefits.
4. /^Hrift might be faid
V.>upon his Refurre&i-
on to be juftified himfelf, fo
far as he might be faid by fu-
fception and imputation of
our faults to be guilty. But
no individual perfon was a-
ftually juftified in that his
juftification. And though
even as the publique perfon,
he might be faid to be then
juftified, yet he never was fo
the publique perfon, as that
we were really or reputa-
tively then a&ually exiftent
in him, nor confequently ju-
ftified in him 1 No man be-
ing in him 5 unjte4to him, or
4. Hp#<? Socinians
JL make our righ-
teoufnefs to conftft
wholly in our own ho-
ly Qualifications and
actual obedience^ and
the pardon ' of fin
without any ftatisfa-,
[lion to zfuftice :i
And therefore that
as the fins of the v
World were never
charged upon Chrifl,
fo far as to cauft
him to undergo the
penalty for them -, f»
Ancinomi
flified. So that as tru-
ly as Chrifi himfelf
was righteous by his
obedience^ fatisfatli-
on and refurrection,
fo truly and perfectly
with the very fame
righteoufnefs are all
the Elect righteous,
though yet unconver-
ted^ and the greyest
(inner s , or per J? ca-
ms of the truth 7 yea
as Righteous when
persecutors? a* when
penitent and belie-
vers : for even belie-
vers can be no more
righteous then Chrijl
himfelf
5. S^HriJl is the
^^ only perfon
Covenanted with -by
God : Or the New
Covenant is not
made t$.us 7 but to
Chrijl only », and with
him : Or (as 0-
t hers fay, that would
feem more under-
flanding) The New
Covenant is not
made
Truth.
a Member of him, but by
Faith. But When they exift
by faith.then they are in him
the head : And as to the
bearing of fin or puni(h-
ment, and the fatisfatiion of
Juftice , Chrift was in the
place of mankinde in gene-
ral, and not of the elect on-
ly : fo may it be faid of his
rifing from that punifh-
menc, though it was for the
Elect fpecially, as to the in-
tention of their Good. Our
Righteoufnefs therefore be-
fore we believe cannot be
faid to be in Chrift dying or
rifing actually ,but only cau-
fally, as the effect in a meri-
torious caufe, not yet legal-
ly applyed to our felves.
5. A S the eternal will of
Jl\ the Father and fon,
concerning mans Redempti-
on,may be improperly called
a Covenant between the Fa-
ther and on.and the promi-
fes of a Saviour to the world,
may be called a Covenant to
man concerning a Redeem-
er ; and the prophetical pre-
dictions or promifes made
before Chrifts incarnation,
and directed as to him incar-
nate, may be alfo improper-
X 2 ly
Contrary Extream.
he could not be faid
to be juflified from
any fuch charge up-
on his Refnrreciion,
when he overcame
the [nffering. And
fo that his Refur-
rection was but to
confirm his Media*
torjhip and doctrine,
and put him in a
capacity of Ruling
and teaching us 7 and
not the conquefl of
any penal fuffcr-
ings.
IEfus Chrifi
on*
ly undertook
on his part to fa-
tisfie Gods juftice
for the fins of all
alike , and with
eaual Intention of
their Good. And
God only gave him
the World as his
pur chafe hereupon ,
that he might pro-
pound
Antlnnm.
made with us imme-
dfAtly and direclly,
hut only as we are in
Chrijiy and fo con-
Jequentially and tn-
direttly with us.
( Hence it would
follow, that there is
no pomife to us y
hut only for us to
Chrjft : and that
. there is no duty im-
fofed on us by the
Covenant 3 but on-
ly. on Chrifi^ : and.
they frofefs that;
Chrifi is the only
Undertaker, and the
Condition is requi-
red only of him,
and not of us, and
therefore fay that it
is his fin if we
break Covenant ^and
lit him fee to it :
Nay , how x can we
break ok keep Cove-
nant, with God) if
none be made with
us ? Or how can we
be -fad to be in Co*
tenant with God?
. 6. The:
Contrary Exrream.
found the terms of
Mercy to them 2 con-
tained in - the New
Covenant made with
man : viz. That
whofoever will Re*
pent and believe
Natural Free-will,
afsijled with an in-
different, fufficient,
056)
Truth.
ly called a Covenant then
with the Son \ fo we readily
confefs, that there was a pe-
culiarLaw impofed onChrift
incarnate concerning our re-
demption, and peculiar pro-
mifes made to him on condi-
tion of his performance of
his part for our Redempti- full be faved : and
on; and that this is fitly cal- r leave it to their
led a Covenant between ■
God the Father and the Me-
diator; and that the giving
oftheEle&to Chriftto be
infallibly drawn to believe, univerfahnon-diflin-
and fo to be jultiriedjado^:- guifhmg Grace Jo fuL
ed,fanftified and glprified.is pi the conditions But
part of the matter of that Godnev€r ' the
Covenant. But that is a di-
ftind Covenant from that
which is made to man -.There
is, befides that,a new Cove-
nant or Law of Grace enn ft-
ed by God Redeemef,which Chrifi undertake , or
determined on what terms purpofe by any differ*
juftification^and falyation,&
other fubordinate benefits
fhali be due in Law-fence,
and fo prefcribeth man his
duty and thexondition, & giveth him right to the be-
nefits: According to this Law (hall we be judged. And
this is not made with Chriit,but with us^God doth not
promife Chrift to pardon him or us, if Chrift will re-
pent, believe, &c. in the Gofpel fenfe. It isa moft
weighty & needful thing for every Chriftianto fee the
Covenant between the Father and the Redeemer, and
that between. G,od, and. the Redeemed T intheirtr-ue
difference. 6<The>
Eleff to Chrift, ante-
cedently to their own
Believing, any more
then others. Nor did
encing Grace to draw
them any more then
others to believe.
T
Antlnom,
'He Cove-
nant of
Grace u i^ib-
folute , and hath
no proper conditi-
on, as to us,but on-
ly, as to fefus
Chnfl : The only
Condition was,
that thrift fhould
make fatisf action
for fin : and that
is. performed :
There remaineth
therefore no more
condition to be per-
formed. God doth
not require faith
or repentance of us
as Conditions x but
promise to give
them as bkf sings.
We do but receive
what he hath en-
gaged himfeif to
give. (The rea-
fins they give
make Chrifls own
fatisf action to be
no more the condi -
tion then our
Faith : For that
was Gods gift, and
God
(157)
T,uth.
6. nphe Conditions of Gods
X Covenant with the Medi-
ator are performed already • 2.
And we confefs that as God hath
revealed that he hath eleded fome
determinate perfons infallibly to
be faved, fo he hath revealed his
decree to give them faith and new
hearts, abfolutely, without any
proper Condition on their parE :
And thisj'evelation may be in fe-
veral refpe&s called a predi&ion,
a promife, or Covenant : But this
is not the Covenant or Law of
Grace, which conveyeth pardon,
juftification and right to glory :
None being named in it , or fo
defcribed,tbat they can know that
it at all belongs to them, nor can
plead any right from it, till it be
already fulfilled, by the giving of
the thing promifed. 3. But the
New Covenant or Law of Grace
which conveyeth Right to impu-
nity and Salvatian to men, is con-
ditional properly : and faith and
repentance are properly conditi-
ons and nd man fhall be juttified
by this Covenant without them.
Not that God expefteth that the
Eled perform this Condition by
the power of Natural Free-will,
without hisfpecial grace; nor that
it is uncertain to God, who will
believe: But his Law of Grate as
well as of Nature, being his means
to rule the world, and to convey
falvation to his Eleft in a way fai-
X. 3 table
Contrary Ettream*
6. r^ods Coyi
VJ nant or
promife of Grace is
only conditional - ?
and the condition
to be performed by
Natural Free-will,
afsijled only with
a General fuffici-
ent Grace, by all
that will have the
thing promifed.
There is no fuch
thing as fecial E-
leclion to Faith,
but only an Elc*
ction of fome to
falvation, becaufi
God forefaw t
rvouldbelieve when
others would not:
Nor is there fuch a
thing to be found
in Scripture, as
ah flu re promife
of Faith or the frf:
favinz Grace to
any. The Sc
ptures ufudfiy •
I edged for this .
all perverted. Nor-
doth Godg:
cial differ
Antinom.
God knew it be-,
fore hand^ as well
as he knows who
will believe.) It
is but a defcri-
ption of the per-
Jon whom God
will five, that we
call a Conditio-
nal promife (fay
they,) andnotfuch
indeed.
J. \72Jion with
V chrift, and
confequently puri-
fication , go before
Faith: For the ffi-
rit is given us be-
fore Faith : Elfe
how could we be-
lieve : and the
Sprit flows from
Chrift as our Head
to us as his CM em-
bers :
Truth.
table to their natures ; it feemed
good to him to make his Promife
or Law of Grace general and con-
ditional, that the benefit might be
freely accepted, and freely reject-
ed, and the blame of mens pertih-
ing, as being unpardoned, might
lie upon themfelves, and be char-
ged on themfelves in Judgement,
according to this Law As aifo that
Minifters might make a general
offer of Chrift,and pardon to all,
and have grounds to invite all to
come in : with many other weigh-
ty difcernable Reafons : It is not
this conditional Grant therefore
by which God diftinguifheth man
from man, till themfelves diftin-
guifh by performing the conditi-
on : But it is Election, and the ab-
folute promife of faith to the E-
lect,& the giving them that faith,
which firft makes the difference.
7. HP He Scripture never men-
•*- tioneth any Union with
Chrift, or Juftification before
Faith : but the contrary. That
degree of Spirit, which is
promifed frequently to thera
that believe, flows from Chrift
as head to his Members : But
that degree of the Spirit which
is only to work Faith, is given
by God who eleded us , and
is called his drawing us to
Chrift ; And it is the ingraff-
ing us into Chrift, and bring-
ing
Contrary Extream.
grace to any, to
caufe them to be~
lieve , unlfs as
by the good im-
provement of their
Natural parts, or
of Common grace^
they firft differ-
ence themfelves
from others by be-
ing better prepa-
red for that (pe-
dal grace : elfe
God fhould be an
^Accepter of per-
fons %
7. HP HE Spirit
is . not at
all given to caufe
men to believe :
but only helpeth
them by a general
fufficient Grace.
Scripture ever put-
eth the giving of
the Spirit after be-
lieving, and not be-
fore : They that will
have
Amlnom.
bers : and there-
fere tve are Mem-
bers of Chrift^and
United to him^ and
juflified before we be-
lieve.
8. Qod loveth
J his Elett as
well before their
fnitb and Conver-
fion^ as after. He is
unchangeable 5 and
doth not love more
or lefs now ^ then he
did from Eternity. :
And therefore he
loved Paul as well
when he was mur-
thering the Saints ,
as when he fuffered
forChrijl htmfelf :
and loved- Ma-
naflfeh as well in
his Witch- crafts and
Idolatry ^ as when
he relented. It is
therefore legal and
blafphemons for
Preachers to fay^
that God hateth the
Elect unconvertedj
or
C159;
Truth.
ing us to him for Union, and
giving the grace , which is the
Condition on which Chrift is
given to us in Union : and not
a confequent of Union with
him. The Spirit for Union flows
from electing Grace before
Union and Juihfication.
8. TTOw Love is in God ,
XJL is paft our reach to
know properly or exa&ly :
But as we afcribe Love to him
after the manner ofmen,fo muft
we conceive of the manner of
it, denying all humane imperfe-
ction in it : As Gods Love is
taken for his Will or Decree to
do good to his Eleft , fo it is
eternal, and never varied. 2. But
as God hath made a general
Law for Government, and that
Law may change its moral ads
as men change their ftate or
actions, without any change in
God; and that Law determin-
ed what (hall bedue to men, as
well as from them ; and what
the Law doth,Goddoth there-
fore when men are wicked, God
is, as it were, their enemy , in
Law-fenfe , and may befaid, as
Redtor according to Law , not
to Love them, but to hate
them, in that the Law doth not
fpeak good of them but evil,
and give them no Right to life,
but to<feath, And when upon
con-
Comrary-Extieam?
have the Sprit ?
mufl fir (I believe by
the help of the Co-
Jpel and Common
Grace.
?. Qod hath in
J propriety of
fpeechy that which
we call in man
Love^ Hatred^ &c.
at leaf by an Ana-
logic of Attributions
And his Love is
not hisEjJence, nor
a Denomination
from without^ &C.
but an affection or
proper A£t of his
Will : and this God
really changeth 3 as
men change > a
become more or
lefs lovely tn his
fight. Nor is this
any diminution of
the honour of Gods
Immutability , ??or
contrary to thofe
Scriptures that pro-
claim him unch.:.
Antlnom.
or that he loveth
them after , any
better then before.
C And according te
this Doctrine they
muft hold it blaf-
phemous , to Jay,
that Chrift recon-
ciled the Father to
[inner s y or procured
Any Love to them ,
more then was to
them before-^ or that
Cod loveth us in
Chrijl 3 or Accept-
eth us in the
beloved, or is well
f leafed with us in
his Son , being as
well fie a fed before:
Nor can we fiir up
any to duty by the
i^poftles motive ,
that with fuch fa-
cr/fice God is well
pleafed^ he being
as well pleafed
without it. Nor
may we think a man
in a regenerate
ft ate , any more
happy then theun-
regenerate, as being
better
(160)
Truth.
converfion, the Law gives men
Right to Life , and God is , as
it were, obliged by it to do
them good in fpecial , he may
be faid,as Re&or,to Love them
in fpecial, whom before he ha-
ted. So that the change is not
in God, but in the finner , and
the Law. 3. Alio Gods im-
manent Complacency, Appro-
bation or Acceptance,called his
Love 9 as it is not his EfTence
fimply considered , but an ex-
tnniecal Denomination of it
from the object , fo is it necef-
fary , both that we diverfifte
that denomination, According
to the diverfity of objects, and
fay, He Loves the Believer who
is Lovely , and hateth all the
workers of iniquity, Pfal. 5. 5.
and not that he loves the wick-
ed as well as the Godly 1 and air
fo that we change fuch De-
nominations when the objects
change, and fay , He loves the
fame man when Godly , better
then when wicked ; becaufe it
is from the object that we de-
nominate God as Loving or
Approving. And fo our Di
vines of the Affembly make
Accepting, which is an imma-
nent ad, a part of Juftifkation
in time, after Faith 4. Exe*
cutiveiy : as the Affect is deno-
minated from the Effect , God
may be faid to love more or
lefs.
Contrary- Extream.
able. For allthcfc
Scriptures [peak of
a Moral change, and
not a Phyftcal , and
muft be underftood
according to the
fubjeCl they treat
of. God is not fickle
or unconftatit , or
culpably mutable^
as men of levity
are : He mvir
6 h angel h , but in
fuffcient caufe :
This is all that the
Scripture intend-
eth : He is not vi-
tioufly mutable. But
te make God natu-
rally unchangeable
in his Will or Affe-
ctions, or Eftima-
tion^ as well as in
his Effence , is to
abate his nature :
It being bafer, as
Phyftcal Kyigents,
to be or att al-
tvayes alike , then
as Free-Agents^ to
vary our Actions as
there is caufe : A
fhnc is not more ex-
cellent
06t) * ^
Amlnom. 7V«/J!;. Contrary- Extream.
better Accented , iefs. 5 If we knew not how ceHent tjhen a mxn %
Approved , or fo- it is, yet when Scripture tell- becaufeit is le[> mu-
loved of God : or etl \ us that he loveth the ubl nor A cor „
that Gdthnks an] righteous and hateth al the %htnA Uvingbof U
, , , * workers of iniquity, and lov- _ , ^ , ' 3
bitter of, him, ** e th men becaufe they believe *" * R " k > lh f»*
likes him better and Jove Chriit, Job. \6- 27. Clock. If matabilt-
then before he did ; we muft believe the Scripture, tj,be a di [honour to
left we fuppoje a and fay, as it faith, and not God, Aclton ttfelf
nge to be in the contrary. would be fo , nnlefs
God.) ht were Jli II offing,
as Creating^ cjrc
p.CT fit Moral Law 9. XHc Moral Law (at 9. cr'O Unbdic-
is not in fey ce to 1 kaft ) as in the hand -*- v ers the
believers, (oraso- of the Lord Redeemer and LaW $ f mris> as
tbirrttis Abrogated P?"?' , hl * . L i w ' d ° ch obh »j made to Adam, is
*vi ■»/ *° & a j| nis (ubjeds to duty, and r nr ?
to ihem,er asothers) makes them guilty of fin and ™ full force, without
it is no Luw to hem, p Un ,{hment, even temporal *»1 Remedy in
erhathno \ower over and eternal, when they tranf- Chrifls blood , and
them to oblge them, grefs. Yet not with a fixed a Covenant of
er they are not under ° r Remedilefs guilt , as before Grace , provided or
it : It doth not oblige- * he L r aw of Grace nor as be- ma d € p [sible : they
1 j l.,**l* fore Converfion when we had n < 1L rr/.A
them I odutyMthey no InCereft in thc Remedy . *// {the non-Elccl
are obliged meerly But with a Removable, Reme- at Ua l i ) are **
by love, and by the diable guilt or obligation to ™ liC h bound to obey
Spirit, or el fe their punifhment, we having a&ual perfectly , that they
pew nature is to Intereft in the Remedy, which may have Life, as
will difTolve the obligation, by t f, e en ^ Ccn ^ tion
-there no f itas p i i SLmwaf
LuvLv could be J j n n 1 • j 1
U only the Law as no Tranfgrc ' ffion f and no and (hall be judgtd
written in their gullc ^ and con f cquent i y n o only by that Law,
hearts, that bind th pardon, no bewailing or con- and have no more
them- Kor cant hut fefsing of any guilt, no Inter- u do wth the Coljt
Law Y cefsion V€n
perform Duty with- will diiloive the oblig
«i obltga'io* : It Phoning us. Were
, *, r Law in force, there
Antlnom, Truth. Contrary Extrcam:
Law oblige them at cefsionof Chrift, norap- tenant of Grace in
alltopunijh- plication of his blood for in C h r! fl t „ enj f
t" rneni, or make f rdon .> nor an y P ra y« t ,one fuih bad been
obliging be- , 5 .. for pardon, nor any other ,' „ ,
!he Ve LwTo thCm g y means to that end : Nay, » 4 *- ' *<*<**«
makcau ttpon An 1 then Chrift never dyed for t km f elves are fo
wofLftobc tranfgrefsion, any adual fin of any of far under the Ft-
work/of fu- y^r it is al- theEleft : for if it be no nalty of the Law ,
on, tr anTfo ready fulfil- fin, or bring no guilt or ,^ ,W w ^
Po^ry? led in Chrift, obligation to death , how thew felves fatisfie
#& *< ^>' Vl C Sf V ° r Ci* ?<#" fir"
are bimdiy 7 remove by his death any , J J * J v
aS it. P/^7, '* fuch guilt ? or himfelf the temporal pu-
him, and can bear that death for us, nijhment, and that
it oblige m to obey which we are never oblig- in Purgatory, if not
it again? Chrift hath ed to bear our felves ? It here : For Chrift
done all our law for muft be in nature due to ma j e f a tisfa£lion
us : we have no more us,orfoconfidered,before en uf ort h c eternal
i • / » y any other can bear it for J / n .»
to do with the Law, J God did not quit his foment : and
nor it with us : And jntereftinus, nor lofehis therefore it u no
we have in Chrift per- Authority over us, of go- derogation from
feffly fathfied for aH verning us, by Redem- Chrtfts death, to
fin againft that Law, ption, but acquireth there- f a y,thatwemuftfa-
to the end of our lives: by a further right : Chrift t ufa hen , or in
^therefore how can ^^t fur gator,. And for
a fufij fawfed Law from under * Smm T the preceptive part
oblige m t» punijh- rann y . >j or t0 be Law- of the Law , God
went, cr make us lefs, but to be under a expecleth that we
guilty ? No more better Law. To be from •perfectly fulfill it ;
then the Laws of under Gods law , is to he having given
Spain can oblige be from un f t r J» Go " m no Law, but
r „ tn ,P M vernment and Judgement. , ,
an Engltfb wan, that The m[{ ' f ^ Law what we may per-
ts not under them ?••■ in our heartSj freeth us nol fcWy fulfil/. Tea,
(The reafon of this from it, as it is in. nature or its our fart to- do
€&K 7 irViM as much Scripture, but doubly ob- mere then any pro-
prove ligeth per
Amtfloflw
prove all the Ele£t,
whle wicked and
unregenerate^ to be
under no Liw , as
the Believers : and
therefore they fay
all i be Elect are
juftifed.)
X©. Qod feeth no
V Jin in his
Th ismuft People: thai
ontheAnti- // MM that
nomian . r n
grounds, be ts formally
Zc^il- fmqajforne)
ss&f w< the
feeing they £ aw beifif
nuke them w t w
equally to deadto tbem^
iedSidft- 1 ' and fulfilled
ZStF and fatisfied
Chrift. i n Chfifi ,
there can he no fw^
where there is no
Law in force. Or (as
others) he feeth no fin
in them^ as theirs, but
as Chrifts , who un-
1 dertook it , and hath
born it : Or , he feeth
no fin in them 3 fo as
to
Truth*
ligetb us : and cnabfeth
us to perform it in our mea-
sure. It is the fame Law
that is written in Scripture
and in us.
Contrary ExcreainT
per Law requireth,
even to fulfill fome
Evangelical counfels y
which are no Laws 5
or elfe we are but un-
profitable fervants ^
having done nothing
but what was our duty.
But doing this above
our duty. Js eminently
meritorious.
10. POD feeth not
^ the tranfgrefsion
m Jacob, or fin in ffrael,
which Idolaters without
the Church do live in : Nor
the Reigning fin in Saints ,
which he feeth in the wick-
ed : becaufe it is not in
them. Nor doth he fee
their fins, as unpardoned ,
when men believe and re-
pent : Nor impute the fins
of fuch to their condemna-
tion. Nor doth he obferve
iniquity in his people , in
rigour of Juftice, to take
them at the worft , andufe
them as they deferve. But
he feeth their fin to be fin,
and to be their fin, and not
Chriftsfin : and he feeth
them by it as defiled in
themfelves, and lefs excel-
lent and amiable in his
fight: and therefore he
Y 2 would
10. feVery Be-
l/ever is
totally unpardoned j
nil he be baptized :
and for every mor-
tal fin after Bap-
tifm^ he is unpar-
doned till he have
confeffed it to the
Trie ft y and made
fatisf action , and
received Abfoluti-
on. Every mortal
fin committed by
the Regenerate ,
( and fuch they do
commit ) doth put
him in a flate ef
damnation again ,
and long may he
lie in that flate be-
fore
Antmom.
to impute it to them
at all, that is^fo far
as to be their [in ,
er to efleem them to
be thereby guilty of
deaths
n. cj-'Ht affli-
ftions of
the Eletf {fay fome)
or Believers (fay
all) are not Pum fo-
ments at all : nor is
fin the meritorious
eaufe.of them, but
only the occafion^ as
being the difeafe
which they are ap-
pointed to heal :
therefore we muft
not bewail fin as
the caufe of fuch
Offerings,,
(164)
Truth.
would have them leave thofe
fins , ard he will purge them
from them. And he fcech their
fin, as deferving his wrath, and
their eternal death , and ma-
king them guilty thereof, that
is, obliging them thereto , till
he pardon them : and fo far
as to inflid on them fome of
his wrath in Caftigatory pe-
nalty : And thus far he may
be faid to impute fin to them 5
though not to their condem-
nation?
1 1. npHe afflictions of Be-
X Jievers are not the
effects of the rigorous Juftice
of the Law of Works, as un-
rcmedyed : Nor are they from
Gods hatred to the perfon f
nor intended to his defini-
tion, or more to his hurt then
good : But yet they are cha-
ftifements : and all chaftife-
ments are punifhments ; and
fin is the meritorious caufe :
and they are the Execution >
and for the Demonstration of
Paternal Juftice \ and to the
hurt of the finner ; though
that hurt be fanftified to his
greater good.
"Contrary Extream.
fere n covet y -,ye*
perhaps /.ever re-
i fiver, but perijh in
it. And njemal
(ins rrufi befatis-
fiedfor^ by Juffer-
ing the pains of
Purgatory,
1 1% Qod punifh*
J eth Be*
lievtrs in Reveng-
ingjuflice^for fatis-
f aft ion for their
fen, and is fat is-
fied by fuck fuffer-
ings* And he oft
intendeth their dc-
ftruftion by it, when
they fall into mor-
tal fm. \^And in
Purgatory their tor-
ments mufl be pro-
portioned to their
f n, as to the tempo-
rdpmifbmtnt,
JZ» Should
Antinom.
12. SBtuld God
in ft ct on
the Elect j ( though
wfdels \ the leap
pumfhr^ent for fin ,
be fhould bt unjufl *,
as punifh ng twee
for one fin , feeing
Chrift hath fully
fatispd for it aU
ready, elfe we might
fay alfo that men
may be damned for
fin , though Chrift
fully fat is fed : for
the degree of pu*
mfhment varies not
the cafe, as to the
injupce initfelf.
13. c p Reaching Re-
pentance j
and Humiliation
as neceffarj
to pardon of ftn ,
is a Legal preach-
ing* and not a preach-
ing Chrift and the
GofpeL
Tlutb.
12. r^Od doth moft un-
^- I doubtedly punilh
for thofefins that Chrift fatis-
fied for : Yec is he not unjuft
in fo doing. The fulnefs and
furb'ciency of Chrifts fatisfa*
(Sion muit be denominated by
its ends, to which it was made.
And it was never Chrifts end
in giving fatisfa&ion , or the
Fathers end in Accepting it ,
that the redeemed (hould be
liable to no degree of puniih-
ment (nor that they (hould be
pardoned before Faith ) :
therefore Chrifts fatisfa&ion
was full and fufficient : though
we be chaftifcd , yea and
threatned conditionally with
eternal death. ( Yea though
fome thathefatisfied for, da
perifh for unbelief. )
Contrary Extream.
12. QOD king
J abfolttie
Lord, may notwith-
flanding any thing
tn bis Laws ^ tor*
ment his mofl inno-
cent or Godly people
eternally in Hell,
without injuftice,
(fay(ome.)Andhe
will make trite Be*
lievers fatisfie here,
and in Purgatory
for their own fins 5
though Chrifl hath
fatis fed fer them ,
and they had inu-
re ft- in Chrift by
faith{fay others,)
y
means
13. ' J^He Law of pure
Works,taughtnot
Repentance as a means to
pardon , nor required any
butdefpairing Repentance;
for it gave no hope of par-
don.To preach Repentance
therefore as a means to par-
don, is not to preach that
Law, but the Covenant of
Grace, and Chrift, that
gives Repentance to ffrael 3
aadRemifsionof Tin.
13. <J*HZ Gofpel
rcquireth our
Contrition for fatif-
fatfion to Gods jfu-
flicefor our fin , and
to merit de 'Con-
gruo 5 our fir ft rfufli-
ficatian^ and de
Condigno, our fey
cond Juflifi cation^
X'3
*4sT*
Amlflom,
(166)
Truth;
ComrtfyEiatija.
14. Hfo preach
Damnation^
and to f reach Works,
and put men upon
Doing for falvation,
is to deny Chrift and
the Gofpel , and to be
Preachers of the
Law. To preach the
Gofpel, is only to De-
clare the fatis faction
already made by
Chrifi , and that all
the Elect are par-
doned thereby , and
to propound this to
be believed by them.
14. "TO tell men that
they fell under the
guilt of damnation by fin ,
and lie under it ftill,till they
Repent and believe, and fo
be delivered by a pardon
through the blood of
Chrift : this is to preach as
Chrift and his Apoftles did %
Not to fet up the Law chat
is taken down , but to tell
men how far the Law is noc
taken down, nor its fir ft
fentencereverfed. And the
Gofpel prefcribeth Doing
forfalvation, as well as the
Law , and muft be fo
preacht, and obeyed by all
{ at age ) that hope to be
faved.
15. tfUftifying faith
' is but the Be-
lieving that our fins
are already pardon-
ed 3 ( from eterni-
ty , and , on Chrifls
fatis faction ) before
we believe : or it is
the Apprehenfion of
Gods fpecial Love
to me in particular :
Or it is the Re-
ceiving
15. TUftifying faith is not
the Reception of
the knowledge or fenfe of
our former Juftification ,
nor the belief that our fins
were before aftually par-
doned, or that now they
are fo. But it is the true be-
lief of the Gofpel, and the
fincere Acceptance of
Chrift, as he is offered
therein ; that is, of Chrift
as Chrift ; that is , As the
Son of God that hath given
him-
14. cjfO preach the
Gofpel (fay
the Socinians)is but
to declare the perfon, v
and Doftrine , and
example of Chrifi\
and call men to obe-
dienct , that God
pardon them.
To preach the Go-
\ (fay Papifts) is
to tell m :n that chrift
hath fitiified and
merited to procure
us a power to merit
Life for our fielves ,
andtofatisfiefor the
temporal punfhment
of our fens.
iy$Uftifying faith
' is not the Be-
lieving that Chrifi
hath fat is fed for fin,
nor the acceptance of
him or pardon as on
that account offered:
but it is the obedi-
ence to the teachings
Law and example of
Chrift (fay the Soci-
nians. ) fpuftifying-
Fdith
Antfaom.
ceiving of Gods
J>uftifying Sentence
in my own consci-
ence y whereby he
gives me the feel-
ing or knowledge of
my former ffuftifi ca-
tion.
(i6 7 )
Truth*
himfelf a Sacrifice for fin,
and orTereth himfelf to me
to be my Saviour, from the
guilt and power of fin, and
eternal damnation , and to
give me eternal glory, and
to be my Teacher, and my
King in ruling me in order
thereto. Men are not cal-
led to believe firft that they
arejuftified, but to believe
for Juftification.
Centra y Exueim.
Faith is the A(jent
to the Truth of Gods
Word, whereby our
hearts are wrought
to Charity and Hope,
andfoto the obedience
of Gods Law , and
this is the matter of
our juftification (fay
the Papijls.)
16. jT is Legal
„ Preaching to
call men to pre-
parations heforthey
Believe ( with the
Faith afore defcri-
bed) as if a man
could come to Chrijl
too foon : or as if
God would not Ac-
cept him unlefs he
bring the Price of
humiliations in his
hand. To tell men,
I can give you no
aflurance that you
are pardoned , or
I cannot perfwade
you to believe you
are pardoned , un-
lefs you repent
and forfake your
fin •
16. ^"] O preparations
J_\ are required as a
price to buy Chrift or par-
don. Yet no man can take
Chrift for pardon,that feel-
eth not himfelf in Law con-
demned : nor for his Phyli-
tian that feels not himfelf
lick : Though the feeling
alfo come from Chrift ; yet
that which is before Faith,
comes not from Faith, nor
Union with Chrift,but from
Chrift to draw us to Faith
and Union 3 And if thefe
apprehenfions of fin and
mifery, be not deep and
erTedual,Chrift will be neg-
lected, and never received
according to the nature of
his office, nor to falvation.
No man can come to Chrift
too foon: Rut men may be-
lieve that they are Juftifled
too foon ; and they may be
hindred from coming to
Chrift,
16. (s^/fAny and
long pre-
parations are ne*
cejjary {fay the Pa-
pijls) to our fafti-
fi 'cation, to procure
it by way of Merit
of Congruity. And
when men are fujli-
fied, they can have
no Ajjurance that
they are J u (lifted,
but a probable con-
jecture : It is a
dangerous thing for
men to be confi-
dent that their fins
are pardoned : fuch
perfwafions will
bring them to fe-
curity , and drown
them in fin - A
Gl
Antlnom.'
fm-^ this is to p reach
a Legal Gofpel y and
to call men to Faith >
tf they have the
fruits of Faith al-
ready. (As if all
preparation were a
fruit of tfuflifying
Faith ! or as if
■ tfuftifying Faith. 9
were a Belief -that
we are ^uflifed!
which is not true. )
(168)
Truth*
Chrift, for want of feeling
the need of him ; and that
even when they chink they
are come to him Men muft
Accept of Chrift as he is
offered,as foon as pofiibly
they can : but they cannot
fo accept him at all till they
feel themielves loft,and un-
der Guile. We may believe
to Juihfication, before we
actually forfake fins of
Omifiion in our lives,
t houghnot before we for-
fake it in heart.But we can-
not know that we are Jufti-
fied , till we forfake fin in
heart and life.
Contrary- Exrream^
Godly doubting and
uncertainty is far
better for us : for
that will . keep us
humble and watch-
fitly and fearful of
finning , a nd ther ?-
fore no man fhotdd
prefume to fay 5 he
hath Jjjurdnce.
17* lUflification
by Faith
is but the Reception
of Gods Declarati-
on to our Conscien-
ces -, that we are]
juftified before : or
the knowledge or
feeling of our for-
mer purification.
Or (fay fome ) a
Work of God begun
from Eternity^ or at
Chnfts death , and
now terminated in
mr Confidences. We
were
17. 1 Unification I or the
-*- knowledge or fenfe
of pardon in our Confciences,
is afterthat Justification which
is by Faith in the ordinary
fenle of Scripture, Juftifi-
cation by Faith, is tnforo Dei ;
that is, It makes a change in
our Relation, the Law of
Grace juft.fying us from
whatfoever we were guilty of:
And what the Law doth , the
Law-maker doth by that Law.
We are by Faith 1. Confti-
tuted Juft in Law-fenfe by the
pardon of our fins,. 2. And
thereby Virtually Juftified by
fentence, becaufe the Law
is
jHfilification
(fay the
ifis ) is only
the Infufion of
charity , and fo 0-
ther habits of Grace
into the foul y where-
by it is made Re-
ally righteous in the
fight o- God^ and
defierveth eternal
Life : Or (as 0-
thers ) it confifleth
partly in the Re-
mifisionof fin, and
partly in our Inhe-
rent
06 9 )
Amlfibml Truth. Contrary -Extteim:
were before pardon- is Ttyma fadkii. Juftifica- rent Qualifications ^
ed • the oblwati- tion and pardon are cither the an £ t k at eit h er
{that is, Guilt) was ^J* . Bu£ Pardon y is cer . Inherent Kighte-
dtQofoed : That tainlyan Ad of God, aslle- '"Mf hath th *
which Faith doth, dor,by his Pardoning Ad, or precedency , and
or God by Faith, is Law of Grace, or Promife is mofl principally
but to bring the ( which are all one ) And a meant by the term
knowledge, feel- further Juftification there will Juftification.
j minfn** be by fentence at Judgement.
tng, and comfort And y the Ju ft ir lcacion in Con-
ef it into cur own fciencej though a pretious
conferences , where me rcy, yet is in excellency and
God ereð atri- necefsity far below both thefe,
hunal and Abfolv- and oft long after the former.
eth us.
1 8. ^Elievers 18. ^He Lord our Saviour 18. ^J\fO Be-
mil fl not x and Judge hath taught ^lievers
pray for pardon of Believers to pray for Pardon of m » fre j ume
fenfe then before Con fciences. Yea daily muft we certainly pardon-
menttoned, that is, prayj f or gj ve us our trefpaffes : ed already , and
for pardon in our And in fo doing we-pray i. That therefore they
Conscience , or the God would continue that par- mu Jl daily pray
knowledge and feel- don he hath given us ,( Prayer r w t f, e p arc [ on
tng of former par- being the means of that continu- ^ a £ formef
iZ* : iir» +lJ ance - ) *• That he would give us J r J . f * m
don i Bite they m - a ^^ ^ J ^ fins , with the
plyafaljhood; as if newe dfi n which we daily com- fame mmdeastf
they bad not the m it : to which alfe prayer is a they never had
thingthey ask alrea- means. 3. That he would not been pardoned,
dy: and jo deny Gods execute upon us any temporal feeing it is un-
Grace.in begging punifliment further then is ne-. kmvpn t$ t f Km9
that which they ceffa^ to our good, and which ^ , y
t, L h « will not fanftifie thereunto. """ J
have z That #r
AntJnom.
have received 5 and'
fhould be giving
thanks for. Their
fins were all pardon-
ed -on Chnjls fir/i
undertaking to fa-
tisfie {By this Rule
no unregenerate
man neither may
fray for Pardon. For
if he be Eletf^chrift
bore his fins 5 and
they are pardoned :
If not Eleft\ it is
impofsible, and not
fit to defire God to
pardon them with-
out Satisfaction.
And becaufe they
know not whether
they are Elect or not ^
they know not whe-
ther they may pray
for pardon or not.
Befidesthat they fay
the wickeds. prayers
being abhominable 7
we mufinotput them
upon prayer. So that
no man mufl pray
for pardon, but only
Jons for the feeling
of it.)
(170)
Truth.
That he will not withdraw his
Spirit, and give us up to our own
hearts lufts. 4. And thofe Be-
lievers that know not themfelves
fincere, and actually pardoned at
all, do pray that God would par-
don ihem, if they are aot par-
doned ; and clear it to them if
they are. Much more evident is
it, that unhelievers,though Eled,
fhould pray for pardon ; For as
they are unpardoned, fo their dis-
ability will not excufe them from
duty. Simon CMagnt was exhort-
ed to pray that the thoughts of
his heart might be forgiven him.
Though they cannot call on him
on whom they have not believed,
yet is it their duty both to believe
and pray. And they may by com-
mon prayer call on him on whom
they believe, but with a common.
Faith, which may be better then
nothing. The Spirit which help-
eth our infirmities, teaching us to
pray with groans unexprefsible ,
doth impell us daily to pray for
pardon, even before God, as well
as for holynefs.
Contrary-Exiream.
or not : and that
not only to weaker
Believers D or to
the mofi y but to
all that have
not fome fpecial
extraordinary re-
velationsto aflure
them of it. And
with prayers for
pardon,they muft
joyn meritorious
Works, as Almes-
deeds , and the
likejogetherwith
fatisfactory pen-
ance 3 Pilgri-
mages, &c. to
procure pardon.
And they mufl
feek Indulgences
and par dons from
the Pope.
z$. Be-
'fcntlnom.
ip. ^Elievers
mufl not
fray twice (atleafl
f<y fome, that would
be more moderate )
for the far don of
one and the fame
fin - becMife tf it
rver' not pardoned
froTfi eternity , nor
At Chrifis death,
Tet at the utmoft it
is pardoned on our
firjl believing and
begging pardon. It
is therefore unbelief
to pray again for the
fame things as' if
Cod did not grant
it at the fir ft, when
he hath fromifed to
give what ever we
ask. It is the work
cf faith therefore ,
to take men off
their praying for
fardonofoldfins.
070
Truth.
I p. TJElievers may and
JD mult pray for the
pardon of one iin many times,
even of the fins of their youth
and unregeneracy , till they
dye. i. Few Believers reach
affurance of their own fince-
rity in the Faith : and all thofe
muft doubt as much of the
hearing of their prayers, and
of the pardon of fin , as they
doubt of their fincerity : All
thofe therefore muft pray for
pardon,as is aforefaid. 2. All
muft pray for the continuance
of former pardon for the fins
of their youth. 3. All muft
pray for that pardon or j uni-
fication (as it is more properly
called) that (hall be by the
fentence of the Judge, at the
la ft day, and this in refpect to
all fin paft, yea though they
were never fo certain of being
fo juftified. 4. We may pray
againft fuch temporal Judge-
ments as may be inflided for
fin, when the eternal punifh-
ment is pardoned : ( as in
Marj4(fehs cafe is plain ) I do
not think a fincere Lhriftian
can be drawn from praying for
pardon, even of paft fin,
though he were fo overcome
by reafons againft it , that he
were not able to defend what
he doth.
Z 2
Contrary Extreara.
19. npH E Pope
A or any Con-
fe([or may impofe
on afinner the fay-
ing of fo many
prayers a day 5 at
fuch hours , in fuch
words, and that for
many years , and
that as a necejjary
means to the par-
don ef fome one fin.
Be may alfo appoint
him to go to the La-
dy of Lauretto's
Shrine , or fome
other, to pray fo oft,
and to fay fuch
fummes of monyfor
indulgences, and the
fin fha/l not be far-
doned till that be
done : No nor (in.
fome cafes ) till the
foul hav: fujfered
in Purgatory , or~ic
helpt by the frayers
of the Saints in
avert*
20. Ail
P70
Antlnom. Truth, Contrary Exfteam.
'20. a A LL f m zc - Xl O / in .. t0 cc ! meis 20 - THere If
P*ft,pre- . . .1^ dually pardoned 1 m a5fud
[m, and to come, is «t being no fin, nor capable of fardm m tk end
J , , a&ual pardon : Though fu- V w . ,.,, ,
pardoned at once : ture pardon be certain, and /« f/f* ¥'> <^
/W^/ to^ not f au f Ui (which fome rail a holding all tn fuf
imperfect , but one Virtual pardon, but fcarce pence till then, fome
perfect infant ane- well ) yet it exifteth not. Par- are not pardoned fill
ous all : he therefore don is perfed in its kind, when they have fatisjiedin
that is once pardon- all fm is pardoned , though j HT n At9n%
ed, needs not feek tha f wh,c *V s not /f fin or
. r 1 J g u " c * mu " nave a future par-
agaw for pardon. doniW h en the necefsity arif-
eth.
21. {~^Hrifl hath 21. /^Hrift hath fatisfied 21. &T was
^ fulfilled for V--^ G ° ds Juftice for all / mver t y
ys the Conditions of the * he fins of them that (hall per- intm Q r chri n
„ z 1/ form the Condition of the - , J r &
new Covenant, as well New Covenant : but he nei- t0 do ° r M"
ashehath jattsfiedfor ther fatisfied for any mans fi- '**J tht *g as tn
Mr breach of the old. nal non-performance of thofe our Jlcad, but to-
And therefore when Conditions , nor did he ever give a holy Rule
we are in doubt of the perform thofe Conditions for and Example, to
fincerity of our Faith us, but caufeth all his chofen em y k us t0 do
md Repentance, we to perform them themfclves ; if r d
a r ~i 1 Chnft was not capable of r -, A .{ . f
tnuft fay , Though thofeverya a s , wh ichwecall f'thatttupof-
I have not Fatth or Re- Evangelical Repentance and fible for us not
pentance, yet Chrijl Faith : He was not converted only to believe
had : He hath Repent- from fin to God and holynefs, and Repent , and
ed and Believed for who had no fin. He could not obey fincerely, but
me, and therefore I am believe on himfelf for pardon u he per f e£{
fafe. All our Rights and falvation nor accept htm- without / n J md
r r • . £ fe« as an offered faviour to r ,*,, /, ' , ,
Mfaefiu cut of cur himfelf - Ifth e contrary Do- f»V U the wh <> le
{elves mChriJt, and a r inewer«true, Infidels may Law, yea and to
there- com- ««
AntJnomS
therefore our Faith
and Repentance
tnuft be fought in
Ckrifl, and not in
our f elves : (It is
hut fome few of
them that hold
this horrid point.)
(17?)
Truth.
comfort tbemfejves that
Chrift hath believed for them
( if it be not a contradiction )
and impenitent perfons that
Chrift hath Repented for
them. But the performance Counjels.
of the Conditions of the new
Covenant. is that which Chrift
hath referved ( in his fatis-
fadion, obedience , and legi-
flation ) for our felves to
do.
Contrary Exc:ean>,
do much more in
works of fuper-
errogatfon in obc~
dience to Chrijls
22. WE mu ft be-
lieve that
we are in the fe-
cial favour of God ^
but not aueftion
whether this our
Faith he true-, any
more then we muft
queftionChrift him-
felf : If it be the
work of the Spirit
to caufe us to be-
lieve y we do hut
abufe the Spirit
in queftioning his
works.
22.
IF all muft believe
Godsfpecijl favour,
and none queftion the truth of
their faith , then moft muft
prefume to damnation , and
believe that which is falfe. All
wife men that know the deceit-
fulnefsof the heart, and the
weight of the Cafe, will be
diligent to make fure their
calling and fincerity, and
not trail fuch hearts too eafi-
lv. Yet (hould all Cbriftians
do far more to get and acl
Faith , then to try whether
they have it ; and many erre
infpendingthat time in que-
ftioning Grace, which were
better (pent in ufing it, and
labouring to get or increafe
it.
Tr is the
22,
mofl pious
and fafe courfe for
to live in doubting
of our orvn good
eftate , and not to
prefume that we
have true Grace.
It will but make
us like the Pha~
rifee,tofay, I thank
thee Lord that I am
not as other men !
when the doubting
Publican fball be
$ufttfied before
him,
z-i
aj. U
Anclnom.
23. jT is a Le»
■* gal deceit-
ful way to gather
our Affurance by
marks of Grace in
our f elves , it being
only the rvitnefs of
the Spirit that can
ajjure us, and Faith
that can apprehend
it. It is to lead a
man for comfort
from Chrijl to him*
felf) and to give
the Spirits office to
our own Graces ^
Even Faith it felf
may not be ufea as
a mark of faftifi-
cation^ but as an
Inftrument to ap-
prehend Iufitfica
tion^ and jo to af
fureusby the very
believing that we
arejujlified.
(i74)
Truth.
23. Qcripture requireth us
w3 to try our felves,
whether we be in the Faith,
and Chrift be in us ? and de-
li vereth many marks to that
end: as ?/;/;» 3. 20,21. 1 fob.
1*7 and2. 5,<$,io > .and.2. 3,
10,14, 24. and4-7, 16. &c.
and makech large defcriptions
of the Godly, by which they
maybe known, PJal. 1. and
15 hem. 8. t, co 14. \t is
therefore dilobedience to
God,nottotry by marks of
Grace : a grievous fin againft
Gods Spine, to judge all its
Graces to be fuch common
things, that they will not diffe-
rence the Juftified from other
men,and to judge Godslmage
fo contemptible a matter, and
to think that the great falva-
tion of Chrift , by which he
delivereth his people from
their fins, is fo common or
fmall a thing, is a great dis-
honour to Chrift. Yet we
fbould take heed that we
make nothing to be fiire marks
of Grace, but what God hath
made fuch : Of which Faith
is the chief : Having firft be-
lieved to Juftification,we muft
review that fame belief, as a
mark by which we may know
our Juftification.
Contrary Extream.
23. Y}Apifts and
•** prophage
men agree in this
with the Antino-
mians , and fay ^
that no man can tell
by any Graces of
God within him,
that he fhall cer-
tainly be faved, but
have jome hopes.
Tet in other re-
$e£ls they over-
value mens own
qualifications and
aclions y taking
them asmeritorious^
and as if they were
rf fuch worthy that
God fhould do them
wrong if he f\)ould
not fave them who
are fo qualified •
fpecially their more
coflly Works , as
Almes-deeds,Suffe~
rings, &c.
24* h
Antinom.
fi75)
Truth.
Contrary-Extream.
24. rT is legal
•*■ and car-
nal to fetch our
comfort from any
thing in our (elves.
We cannot rightly
believe in Chrift,
unlefs we jo dif-
efteem all highte-
cufnefs of our own,
as to account it
dungy and not tv
fetch comfort from
it, nor to argue our
troubled confer-
ences into Peace 5
from it. He that
mil quiet a trou-
bled conscience by
any Righteoufnefs,
Graces or Works
of his own , doth
make void Chrifts
Righteoufnefs 5 w' h
mil fiand alone ,
or not at all. To
look at any thing
in our f elves , is
to depart from
Chrift.
24. TOO man muft fetch
x\ comfort from graces
or duties as meritorious , or fa-
eisfaftory to Gods ] uftice, or in
any Co-ordination with Chrift 3
as taking the leaft part of his
office or honour, hut in fub-
ordination to Chrift , as being
tokens of his Love , and his
Image on us , and Conditions
of hisPromife,and duties of his
prefcribing^ and a righteouf-
nefs fubordinate to that of
Chrift, and well pleafir.g to
God, fo we may take comfort
in them , and fo to lead men to
Chrift for comfort, and to gra-
ces and duty for comfort,are fo
far from being contradictory ,
that they muft go together ; .or
one follow the other. He that
takes comfort in Chrift more
then others may do, muft have
fome reafon in himfelf for it
that others have not : Believ-
ing in Chrift, loving Chrift, and
obeying Chrift, are not deny-
ing or forfaking Chrift : nor to
fee that we have fo done , and
thank him that enabled us, and
rejoyce therein as a token of his
love, and as a part of our falva-
tion, this is not to defert his
righteoufnefs- If obedience be
againft him that we obey , then
difobedience fhould pleafe him.
24. J{LL that
mil have
true comfort, mufl
merit it by their
good Works : and
to them mujl rve
look as the caufe
of our pardon and
Acceptance with
God. And when
any trouble for fin
dothfci\e upon the
confeience, we mufl
make God fatis fa-
ction by voluntary
penalties , or look to
fuch merits and fa-
tisfaffion already
made. Tea the opus
operatuiry^ bare
action of a duty 3
yea our voluntary
worfiipy may pleafe
Godandappeafe his
wrath 5 and procure
us Qrace.
25. It
Aminom.
Truth.
Contrary Extream?
ay,
VT is a car-
nal and
2$
LL wicked men are 25
jljL under Gods Go-
car-
vernmenc, and owe him Duty 9
and as they ought to perform it,
fo we ought to prefs them to it.
There are Tome Duties which
wicked men are to perform to-
wards the getting of Grace, as
hearing the Word , Read-
ing, Confideration , beg-
ging of Grace , &c. of thefe
, there can be no doubt. And they
Cod h and we mujt thac fty we may ml exhort the
not perjwade men wicked to pray , may as well
fay, we may not exhort them to
ceafe being wicked, and to de-
fire to be better : for defire is
the Soul of pray er : and we ne-
ver exhort men to pray, but we
exhort them therebv to defire
legal course of Mi-
nijlers , to put
wicked men upon
duty : particular-
ly upon Prayer ,
feeing the Prayers
of the wicked are
abhomination to
to offer
God an
abhomi-
* We ex-
hort men nablethin?
tO put up , • ~°
fuch ( how far
Scab- the fryers
bi°e mi They °f *" e mc ~ the thing they pray for,and not
areabho- ked are ab
minableby - . -
accident, homwablc^
becaufe * r
not fuch as Or not , I
^^,0 refer you
put up; t0 w fj at J
and not to ;
have Jam
in my Di~
pray will
be more
abhomi-
nable then
foroc
prayers of
the wicked
t o lye and dtflemble. And Te
ter exhorted Simon Magus to
pray. A praying foul is return-
ing (at leaft) to God. There-
fore we may bid them pray , as
well as return ; and when we
exhort them to any duty which
is proper to believers, as to de-
retlionsfor light in God, &c. we do there-
Peace of by exhort them to ceafe being
confeienct* w * c ^ ec ^» tnat tne y ma y be a ^^ e
to perform it. Inability in them
Juftificth them not.
§Ome
nal preach-
ers do indeed bend
all their endea-
vors to draw
wicked men to out-
ward Reformati-
on, and labour not
to convince them
of the evil of their
hearts > nor to
change their fiates^
and humble them^
and bring them
over to Chrift^as
if there were no
difference but out-
ward^ between man
and man : Being
themfelves unac-
quainted with Gods
fanttifying Works
on the Soul \ they
preach but little
and coldly of them
to other's : t and
thefe go into the
Contrary extream
from the Antino-
mians.
26. It
Antinom-
Truth.
Contrary-Extream,
t6. IT is a car-
nal and le-
gal courfe to
do a?iy good , 4>r
avoid evil for
fear of Hell , or
for a CMinifter
to perfwade men
fo to do. The Spi-
rit of the Gofpel
is a Spirit of Love-,
And it is ftter for
a- Slave to fear
the tormentor, then
a childe er free
fubjcff. To for-
bear fin for fear
if Hell, is to fin
more y and a mark
that men have yet
but a Spirit of
bondage.
26. *TpHe Predominant af-
X fedion in Chrifts
Kingdom fhould be Love : and
the more any man doth all from
Love , and the lefs he needeth
fears of Hell, the better he is ;
and Minifters (hould do more
to draw men to the Love of
God in Chrift, and to that end,
prefent him as lovely to them ,
thenmoftdo. But yet 1. God
hath made a Hell. 2. Threat-
ned a Hell to all , if they for-
fake him. 3 . Put the PafsiOn
of fear into our natures , for
himfelf and for our good.
4. And fan&ificd it by re*
newing Grace* 5. And com-
manded us to ufe it on this ob-
ject:. 6 And leaveth the beft
men on earth fo Imperfect in
love, that they have need of
fear to excite and reftrain them,
where love is defective. 7. And
all Chriftians living can fay by
experience , that fears of Hell
hath done them good. And
therefore it is a duty to fear
Hell, and to perfwade men to
it : and Scripture guideth us
in this way.
26. $Ome Prea-
chers in
praflife run in the
extream Contrary
to the Antinomi-
anSy and preach fo
much of the tor-
ments of Hell y and
fo little of the Love
of God y and the
blejfednefs of en-
joying him, or the
Riches of his grace
in Chrift^ that they
do not excite men
to have any de-
lightful loving
thoughts of God ,
but imprint upon
mens minds 5 ap-
prehenjions of him,
as a terrible tor-
mentor and enemy
to mankind.
27. IT is a mtr- 27. n^Hey that have not 27. ^Hofe go in
cinary,fer- X the life of Grace, the con-
viU, and finful muft ufe Gods means to get it. mry extream, that
'th^ They that hav.^mui^ ^
Aminom,
thing to a5t for
life andfalvation •,
or to make the Re-
ward the end of
our duties. We
mufi aft from life,
and not for Life :
Nor muft any
teach other wife.
28.
Qod
J not
(178).
Truth.
from it : but as they yet want
more grace here, and glory
hereafter , fo muft they feek
what they want. Were it" (in-
fill to ad for the Reward and
Crown, God would never have
propounded it to us , as our
end and great motive/and com-
manded us to feek it. If we may
not ad for the Reward , then
not for God : for God is our
Reward .- This errour fubvert-
eth the fubftance of Gods
Laws, and is a deadly enemy to
a good conversation, and to fa I.
vation, and utterly intollerable
among Chnlhans,
Contrary Extream:
fay, Wicked men
may merit the
life of Grace of
Congruity, and
the juft Merit the
life of glory of
Condignity. And
that fay ,Men may
fo ufe well their
natural gifts , or
common Grace,
as that God is
obliged to give
them fupernatti-
ral or fpecial
Grace.
can-
not hurt
an Eleft per*
fon r and there-
fore we may not
once fear that
God will hurt its:
Nor may Minifters
teach men to fear
it.
29. flow grofs
foever the
fins. of a Believer
may be i and how
28. POD will not damn an
^- r Eled perfon,and will
do him good by his Caitigatory
hurts. Yet God will oft hurt
us, that he may do us good,and
permit us to hurt our felves by
finning: and he can hurt us to
damnation, though he will not,
and his means of our efcape, is,
to caufe us by fear and care to
prevent the caufes of it.
29
3\fO man
28.
■
can be
ajfured of Gods
J fecial favour , or
of his falvation at
leafl : and therefore
all men ought to
doubt and fear
Hell, as fuch as
have no affurance
to efcape it.
TF men live in the ordi- 25. *TH E an-
nary pradife of grofs t i ent Fa _
fin, or impemtently in any thm mi ^
known fin, they ought to judge , , h
that they were never uftified : mm m ? a PP >
If. rmf
Antinomy
oftfoever commit -
ted y or how much
foeverhe may neg-
lect God and duty^
be ought not to
queftion his puri-
fication. For that
were to make God
as mutable asfin-
tiers' ^ and to un-
juftifieusas oft as
roe fall into grofs
fin : as if his love
did change^ or bur
flates change as
cur actions do : we
ought to believe
we are far done A in
the very dtt of
K^fdultery or Mur-
der.
(179)
Truth.
If a believer fall into grofs fin ,
fpecially oft,and into the great-
eft meafure of negligence that
may ftand with fincerity , he
(hall lofe the afTurance of his
Juftification, whether he will or
no : and he ought to conclude,
that, If he Repent not, he (hall
perifh,and be unjuftified again*
For the certainty of our perfe-
vering- J unification , is joyned
to the certainty of our perseve-
rance in Faith, Repentance and
iincere Obedience. And there-
fore a Believer in fo low condi-
tion, may be bound to queftion
his pardon for thofe particular
fins ; yea fo far to queftion his
ftate of Juftification , as to try
it afrefh , and. get the clouds
and veil removed which his fin
hath drawn over his Graces ,
and the face of Gods love.
Contrary Extream.
run in the contrary
extream. Eufe-
bius cites ( appro-
vingly) O rig en,
faying , that to be
fure that a man
fhall continue ho-
nefty and to be ho-
nefl are contradi-
ctory : for if he
once take himfelf
fure, hi will neg-
lect that honefty
that he thinks he
is fure he jhallnot
lofe. For no man
can fee k to avoid
an evil^ that is
not pofsible for
him to fall into.
Therefore we ought
fiillto doubt of our
falvation and con-
tinued juftificati-
on.
30. a^H O S E
Preachers
that fet Believers
en Confefsion of
fin, and Humilia-
tion , and heart-
breaking for fin y
er
30, IF we confefs our fins,
Qod is faithful and juft
to forgive us : and we muft
humble our felves under the
mighty hand of God , that he
may lift us up. He delighteth in
the humble and contrite Spirit,
and fuch as trembie at his word,
A a 2 Blef-
30,
T
Hofe on
the con-
trary extream to
the Antinomians y
fet men on Confef-
fionsy Penance, and
Contrition, as Me-
ritoriom>
(i8o)
Antlnom. Truth. Contrary Excrtam.
are legal Preachers-, Bleffed is he that feareth al- ritorious or [atisfa-
andthofe are leral wayes : bleffed are the poor in ttorytoZuffice, in
tttfe it-, at leaftf hideth hu fin ftall nw ^ G*r# : ^ **-
tt be for pardon , per# r thing to lead men
that they confers up to Chrifi, as
and Repent. the prof itiatitn for
%\., n'Ht'j are ler J».* A LL our humiliati- 31, ri^Be Merits
ralPrea- X> ons , rcftitutions or A of Chrib
thcrs/drenounc* "SSSSSSSSSt f.f^
m derogate from his favour t Thac was only the God to man , ^r
thenghteoufnefsof WO rkofChriiV Nor is there turn arva 1 hiS
Chrifi ± who do tell any change in God , when he is wrath ^ but only
men in time* of reconciled, or his wrath appeaf- Pur chafe to men
Calamity, that they edevenbyChrifthimfclf. Yet a power of doing
tnufi humble ihem- a * fl Go <* WI "™ \ ^P ardon f™* thofe works which
ri r • w P a » nns, and juftifie us at nrft , .r \u*- ««»«, n n *«
[elves for the ap- £ ithout Re J ntance and Faith f their own Cm-
pedfing of Gods as Conditions ; fo he will not dignity do merit
wrath $* and if they give us a compleat Remifiion Reconciliation and
would, have: God of particular (ins , where they freedom from
Reconciled ^ and are known, ( efpecially greater judgements. And
Zfudrements re- flns ) wit h° ut renewed &*&*- therefore alt they
moved\ they mull ta «^ and Faith , andforfaking t y rw iUefcape or
; ■ 5 ,7 T> of the fin, and fo of Reftitution ■ ■ , . J {, r
lament their fin , in cafe of Wn defrauding , avert the wrath of
and amend their where it may be made. It is Go4>^muJt fatispe
li*Oe$ : and if they therefore a Minifters- duty to his fafiice them-
hdve robbed or dc- call men to humiliation * as a -felves ydnd\ merit
fmdedany^ there means of Gods adoal-Recon- his favour. Which
isno^ Remifsfon , . ciUat ; on > fl app~<™g-°f J* *ugi£; done by fay
w»nom± Atjmmi Judgement* % and hath abtin- & £ . ' ■ ,
Ms»; where it canbe dant warrant in the wor^ of ^-/^ w.-aJfy,
made* God > '**
Aritlnom.
made, and is known
to tea duty ! As
if all fin were not
pardoned before we
were born, when
Chrifi hath fatis-
fed for it ! or as
if God did forgive
to day, thofethat he
was offended with
yefierday ! $r as if
our Humiliation 9
Reftitution or Re-
formationjould do
any thing to ap-
ftafe Gods wrath >
and procure for-
givenefs before
God, which was the
work of Chrifi.
32V rr-He Law
M of Chrifi
' doth not threaten
eternal damnati-
on , but only tern-
poral judgements.
Believers \are un-
der * no Litw* that
threat eneth' dam-
nation.
Twb,
Go d : But not to fay, that thefe
arc proper caufes ofappeafing
Gods wrath, or of Reconcilia-
tion , nor do it in the fame
kind as Chrift doth is : but in
fubordinationto Chrift, and as
meer Conditions , without
which the caufes will not pro-
duce the effect
Contrary Extream.
and repeating the
the name tftfu fo
many times in
their prayers, and
carrying the Re-
licks of Saints, and
praiing to them
ana fafiing , and
wearing fack-
cloath fo long ,
hearing Maffes y
32. THE Law of Chrift
threatneth damna-
tion ; the not- pardoning of
fin, the non- liberation from the
damnation we were under - and
a far forer puniihment , in de-
gree. But becaufe it threaten-
ed this only to them that be-
lieve not, nor Repent , there-
fore this (hall never be execu-
ted on the penitent and belie-
vers.
Aa 3
32. ~T*HE Law
1 of Chrifi
doth not onely
threaten damna-
tion to Believers
if they fall away :
but doth procure
the Execution up-
on many who do
fall away.
Amlnom.
33. J/ffRtn *> e
pray , in
the Lords Prayer,
Forgive us our
trefpafles , we
muft not wean it
'of remitting the
eternal Pun/jh-
rnent^ but only the
temporal : For we
are wholly freed
already from the
eternal.
34. JVZHen life
^ or any
benefit is promi-
fed on Condition
of any Mural du-
ty, then we mujl
underfiand it as
the voice of the
Law of Works ,
and not of Grace.
(T82;
Truth.
33, Y^E muft daily pray for
™ pardon of linin re-
fpe# to the eternal puniftiment,
becaufe (in is not pardoned till
committed and repented of ;
and not yet remitted by publick
fentence. Prayer for pardon is
one of Gods means thereto.
And me thinks the Antinomi-
ans (hould think the perfeel fa-
tisfa&ion of Chrift hath as well
remitted the temporal punifh-
ment as the eternal.
34. pOD doth make no-
^ thing the Condition
of life on our parts , but fome
Moral duty : Faith and Re-
pentance are moral duties :
though not only as others, but
have an eminent fitnefs for their
offices, which is an eminent
moral excellency. Adions as
meerly Phyfical , are not fit to
be Moral Conditions of a
Promife.
Contrary Extream.'
m
33^ lJfE mufl
not be
confident that
our fms are for-
given as to the
eternal punifh-
mtnt , but live in
a doubting of it ,
and fee k it as not
done : and the
temporal punifo*
tnent is not for -
given^but wemufl
bear it here or here-
after.
,34. rr*He terms
on which
life is ftiS pro-
pounded to us , is
to fulfil the whole
Law of God h and
he hath given us
no Law whtch
we cannot fulfil.
And if we do more
then is command-
ed , we jhall me-
rit more abun-
dantly.
S3* Good
Ant'nom.
35. Qood works
J are not
via ad Regnum ,
the way to the
Kngdom above $
Chrtft only is that
way : butthejare
figns of Faith 3
and the way of the
Saints , who are
Chrifts jpiritual
Kingdom here ( 'f
Works bt marks of
true Faith , why
was the ufe of
marks before' deny-
ed , and is by the
fame men*)
36. r^Onverfion
work of the Spirit
only : the word is a
dead letter, and not
the lnftrument of
the Spirit in our
conversion: for God
doth not create by
infrumcnts , and
converfion is a
creating^ in which
we
Truth,
35. TJAith , Love , Repent-
JT ance, New Obedience,
are the way to the everlafting
Kingdom of Glory : Chrift is
the only way. of one kind, that
is, as Satisfier and Meritor , as
Mediator between God and
man : But Conditions on our
parts are another way : and
Chrift is no fuch way at all. It
is dangerous blindnefs when
men cannot fee how the necef-
fity of Faith and obedience
ftand fubordinate to Chrift, as
being the means by us to be u-
fed for falvation, but men muft
make them inconfiftent as
means , as if Chrift our King
excluded obedience , or his fa-
crifice excluded all means on
our parts.
36. /^""Onverfion is the
V-^ work of the Spirit
by the Truth : Though the
word be not fufficient for con-
verfion without the Spirit, yet
the Spirit worketh by the word.
The truth of God revealed in
the Word, is as the Seal,
and the Spirit as the hand to
Imprefs it on our Souls , which
are as the Wax to receive its
Imprefsion , that Gods Image
may be ft amped on us , and his
Laws written on our hearts.,
God
Ccmrary-Excrcam;
35-
QUR works
are the me-
rttortous way to
falvation , and
Chrift is but the
way to that way ,
or a procurer of
thofe CMeritorious
works of our own.
K^And they that
deny this^ are ene-
mies togoodworksy
and friends to li-
centioufnefs , and
their Doffrin^
traineth men up
in a vitious life*
36. (J^HE Spi-
X rit of
God doth convert
us 9 only by giving
us the moral fuafi-
ons of the Word,
which are fo re-
fijlible, that when
God hath done all^
he leaves it to our
Free-Will to turn
the Scales, which
fQWC*
(i8 4 )
Aminos Truth. Contrary- Extream.
we are meertyfaf- Godmayufethelnftrumentsto fometimes maketh
five, and the Spi- create a quality (at ieaft), fuch Go j s Grace ^
rit alone deth all. asGrace^and toexcueusto aud , and fo J me .
timefruftrates all.
holy ads.
37. tT is the
courfe of le-
gal Profcffors, un-
acquainted with
the Spirit^ to fit
them/elves en
tasks of duty , be-
fore the Spirit
moves them to it,
and to work their
•own hearts to ele-
vations of Faith ,
Love j Sorrow, Joy,
Heavenlinefs, &c.
which is hut a
framing to them-
felves fomethdng
like the Graces of
tfie Spirit ,andthen
taking up their
comfort in it 7 and
bowing down to
Idols of their own
making. Whereas
we an [0 meerly
fafslve in all, that
we muft but wait
tht Spirits mo-
tions*
3 7 . 9m T m He work of the Spirit,
Jl is to fetus a working
according to the word : which
he doth by making us willing :
and that is by (hewing us Rea-
fons to make us willing , and
holding our thoughts on them
by fober Confutations. When
therefore men endeavour not
themfelvcs to acl: their own
Graces, but idly fay they wait
for the Spirit , it is a fign that
the Spirit doth not excite them;
and when they arc acted by ir-
rational Impulfes , they have
caufe to queftion whether it be
by the Spirit of God : And
when men can fet themfelvesa
work in believing, loving , con-
fidering, &c. it is a fign the
Spirit is operative, in firft excit-
ing them thereto. The Spirits
workings, and our ftrongeft en-
deavours muft go together, and
not be feigned inconfiftent.Elfe
God would not have comman-
ded our endeavours. Holy acti-
ons are not the lefs the Spirits,
becaufe they are ours, but they
cannot be from the Spirit but
by us , nor by us but from the
Spirit. We muft do what we
can
37. jT is but a
fancy and
delsfiry conceit to
dream of any fpe-
cial excitations
and afsiflance of
the Spirit y dfltnti
from that of the
word and provi-
dences : Nor doth
the Spirit- any
thing therein but
to give us thofi
means. It was on-
ly for the confir-
mation of Chri-
(lian Religion in
the Primitive
times, that the
Spirit was given-?
but fince then ,
God leAveth all to
be done by the
word alone, which
that Spirit then
fealed,andby Pro-
vidence, and mans
free-Will. So that
the
Anrtnorru
tions y and att when
he movctb us, and
not run before bim y
nor endeavour to
hammer out graces,
and duties our
Selves, leaft we
make our Jelves
ourownfanftijiers,
as well as our own
Saviours.
38% Jjtimane
learn-
ing is a vain thing
and an Idol to he
demohjhedy and an
enemy to Divine
truth : No confe-
quences drawn by
mans reafoning are
§f any force. Hu-
mane Teaching is
needlefs to Be-
lievers. The Sp-
rit is their only
Teacher , and the
Law is written on
their hearts 5 and
therefore they nted
not teach one an-
other.
(185)
Truth*
can in commanded duty , and
wait for the Spnit in obedience,
and not in idle difobedience.
Duty is duty>whether the Spirit
move or no : and our quench-
ing it may be a caufe chat we
want it : and its help oft comes
in moft in the midft of our own
endeavcurs.We muft not there-
fore forbear duty , for want of
the motions of the Spi-
rit : though we may fet on it ,
and be the longer in it when the
Spirit doth move and help
us.
38. A LL truth is Gods :
JljL naturajly and fuper-
naturally revealed, are revealed
by him ; men that have re-
ceived it,are bound by the Law
of nature to communicate it or-
derly to others ; and it is ne-
verthelefs Gods , becaufe men
teach it. It is impious ingrati-
tude, and idolizing of men , to
call any true knowledge of God
or his Works \ Humane learn-
ing , fo as to deny ic to be of
God , who is the Father of
lights, from whom cometh eve-
ry good and perfeil gift. All is
true that follows from a truth ,
by true reafoning : The Spirit
teacheth by the word , and by
men, or elfe Cod .vouldnot
have commanded men to teach,
and that in feafon and out of
B b feafon.
Contrary- Extrcam^
the giving of the
Spirit is long agoe
ceafed , only f ana-
ticks conceit they
have it.
3$. rr^ffe Con-
trary ex,
tream to the An-
tinomians is fol-
lowed by many un-
fanttifed learned
men - who think
learning fufficient
to give them a
faving knowledge
of Gods truth 5
and do ffudy for
learning all their
lives , but never
heartily fray for
the Spirit an hur :
That are proud of
that knowledge
which will ccn
(iW)
Antlnom. Truth. Comrary-Ettreami
tther The Spirit feafon. True Chriftians fliall demnthem, and
will have mLret ■ ?ot have need to be taught to do (w» at the
in hit work, w .^tnieWta]4^ which-
in m* wvt*^ w f or tney arc a jj tail p nt this of ' n ..)j J r t
more then drift God, and Ho already know him »°* u J™tbem^.
will have in his. f ro m the ieaft to the greateft , *» d make the ™ r J
elfe they could not be Chrifti- name of the Sprit
ans : but they need further a derifion.
teaching to know him better,
and to know his will.
39« ^Blievers 39. "RElievers are one with ^ ( rr'ffo/e err
areUnu ^ CMM Relatively , '* 1 /„ the
tedloChr:ft with «Jwband and wife the Head fcf w b
w r * i. a, »t and Members of aPolitical bo- , ...
the fame kink of dy . and onc by fomc fimilitudc are ready to deride
ymon^ as dhe T)t- f natures, through the Spirits Chriftians when
vine nature of indwelling and working ; and theyfpeakoffucha
Chr ft is to the united in affecTion of love ; and Union with Chrijl
humane^ and as in interefts partly -.and one in as t he Scriptures
Chrift is to the Judgement fo far as we are mntion . Not fa
T7 ,/w. ,„j»l^ fanctified , holding the fame , r J ,
Father: andthere- truththat chrift hath delivered ™ir wg or de firing
Jvre all that is his, us . But to fay that we are one a f ter the p "v*-
is theirs 5 and all na tural perfon with Chrift, or ledges of the Saint si
that is theirs jsMs: one God , or that our fins are As if we made our
They are therefore his, and his holynefs is really f elves Gods , bj
perfettly righteous ours, are no lets then Blafphe- md kj n ~ chrift our
and holy in Chrift. m Y> and hombk P nde - nead and Sove- '
raign.
ao fXBlievtrs 4°- "RElievers are fully Ran- 40. rrH B con-
"° are al- fomed ' partly fandl " ' trar J ex *
ft** Caved fo far fied and juftified from all paft tr earn is maintain-
thing behind, httt judgement. And therefore PP that f n P'
mani- though bav ti
Antlnom.
manifeftationfor
their comfort :
And thankful-
nefs to God that
hath faved
them. If they
fin, it is not they
hut fin in them •
and in the Spirit
And in Chnft 5
they are alrea-
dy perfetf. It
is a debafing of
Chrifi and free
Grace , and the
Priviledges of
the Saints , to
feign them to
he fo imper-
fett 3 that they
mufl yet have
more far don ,
and increafe in
favour with
Cod 3 when they
are perfect in
Chrijt, in whom
only God feeth
them y andnotin
themfelves.
Contrary- Extream.
have us dye in
fin , and fatis-
fie in ?nrga-
torj ; and by
frophane men,
that will not be-
lieve that any
do or can at-
tain to that ho-
lynefs that God
in Scripture
makes necejfa-
«*7)
T,)Ub.
though in fomc refpefts their
J unification may be (aid to
be perfect ; yet properly
and abfolutely it is not per-
fect. Much of their fan-
dification alfo, and their
glorification is yet behinde.
He that thinks that heaven
addeth nothing to us , but
manifeftation , and not any
perfonal perfection , may
think he is in heaven when
he thus dreams of it ; but
we look for a better
heaven. Gods Kingdom be- ry to falvatton^
fore the fall , was , and his and common to
Kingdom in glory will be a a U fa f Ave d :
Kingdom of perfecl fub- bu% fa pef _
feds : But it is the nature r » J /
of the Sons Kingdom of f™*' ! hem ' r
Grace here, to be a Kingdom I eves > ' bec H e
of imperfect: ones (even in they have tt
refpect of pardon , as well not , that none
as fan&ifkation, what ever
fome fay ) • As it is Chrifts
office to be a Phyfitian,fo his
Church is an Hofpital , and
every member fick and
weak. Let thy glorious
Kingdom therefore come, O
Lord,where all imperfection bate them, and
(hall be done away , and let deride them
my foul wait in prepared therefore as
longings afterit. fuch\ and fo en-
creafe their own
damnation*
have it indeed \
and that all that
pretend to it,
are but proud
diffembling hy-
pocrites , and
Bb 2
I have
(W)
I Have now (hewed you what I mean by Antinomianifm I
that Mr. £. and Mr* O. maybe proved falfe Accufers, who
fay,ImeanAntipapiftry : And 1 have {hewed you what I take
to be the Truth , that they may not fay , that my minde is Po-
pi(h , while 1 only accufe other mens opinions, and conceal my
own : and I have added the contrary extream to Antinomia-
nifm , leatt any friould run from it, into as bad an errour : and
that you may fee how Chrifts Truth is crucified between thefe
two thieves , that would" rob him of his Glory , and men of
their fa fety and Peace, while each pretendeth to the only way of
Aflercing and Vindicating thera. 1 know fome of the opinions
that I here call Antinomian 9 are more properly Familifm ,
and are not held by ordinary Antinomians. Yet I annexed
them as appertaining to that Se&, both becaufe thofe of the
higher (train, do maintain them , who adjoyn fome Familifm
to their Antinomianifm ; and becaufe their principles fo lead to-
wards them , that thofe feem to be travailing that way, that are
not yet come to it. if you would fee the Authors cited, that
hold thefe points , without being at fo much labour as the
reading of their own Books, you may finde moft of them in
the citations in Mr, Rutherfords Book , and Mr. Burgefs againft
the Antinomians. I (hall now proceed to the reft of my
task,
CHAP.
(I8p)
CHAP. VIII.
My %eafons why Itake, 7he Iujiification by Faith y
treated of in Scripture , not to be the juftifi*
cation of confeience^ or in it : but fomewhat ante*
cedent.
SECT. I.
BEcaufe the great offence that is taken againft me , and that
hath (o exafperated the minds of this fort of men , is my
contradiding their Do&rine of Juftification ; which Doctrine
confifteth mainly in thefe two branches $ i. That the Eled are
all Juft.fied from eternity, or from the death of Chrift , before
they believe : 2. That Juftification by Faith, is but in foro con-
[ckntUi or in our own feeling, and terminated in confeience, and
not in foro Dei, (further then confeience may be fo called) I (ball
therefore here give my Reafons to the Church of God ,
of my contradiding both thefe : and I will begin with the
latter,
The thing that I (hall prove is this.
Prop. The Juftification by Faith, fo called in Scriptures , is not
the knowledge or feeling of juftification before given, or a Juftifica-
tion in and by our own confidences, or terminated in confeience, but U
fomewhat that goes before all fuck Juftification as this ts ; and is in'
deed a Juftification before God.
You may perceive that all this Proposition cannot in terms be
concluded in each Argument which I ufe : But I will fuppofe my
felf to deal with the ingenious , that love truth, more then for-
malities , and come not to pick quarrels, but to underftand my
meaning : and therefore it (hall fuffice me , to conclude that
Bb 3 which
§• r -
(ipo)
which is equipolient,or which is in fenfe,the thing in Controverfie.
Before i come to Arguments,I muft tell you, that the contrary
minded are much at a lols among themfelves, how to defcribe
their Juftification in foroconfeienti , and what to make it , and
what name to give it ; fo thatfome of them feem to be afhamei
of the plain terms and dealing of the moft , and though they
hold the fame thing in fubftance, yet they endeavour to finde new
notions for it, and to put a better glofs upon it, then the rude An-
tinomians were wont to do.
Their common defcription of Juftification by Faith, is, that it
is the feeling, afTurance, or perfwafion of Gods love, or of our
pardon and former Juftification : or actually confidered, that it
is Gods Declaration to our confeiences, that we are juftified ; or
confeiences juftifying of us. And therefore they make Faith,
which they call the Inftrument of it, to be the bt lief that we are
juftified, or, as Saltmarjh faith, A perfwafion more or lefs of the
Love of God. Mr. Temble faith, Jn foro Divino, in Gods fight ,
efrc, even -while the Eletl are unconverted they are then aBually
juftifted and freed from all fin by the death of Chrift : &c. 2. In foro
confeientiae, in our own fen fe : Vvh\ch is but the Revelation and cer-
tain Declaration of Gods former fecret all of accepting (thrifts right e-
oufnefs to our Juftification*Vindic.grat,p.2l>'Dr,TVi>ifs faith ^uare
fi qmdmortefua nobis impetrat Chrifius^quod adpeccatorum no fir 0"
rum remijfionem attineat fenfum ifium amoris Divini peccata noftra
remittentis, nobis impetret necejfe eft^indc.QratM. i .part. 2.§. 2 $,p.
272, 273 • And if it were but the feeling of pardon that Chrift
himfelf purchafed, it may well be faid that it is no higher matter
that Faith received). So pag, 279. c. 1. Sedadvenientefide , &c.
turn dent urn agnofcitur & percipitur hie amor Dei erga nos in Chri-
fto Jefu. Vnhe dicitur fuftitia fhrifti imputari nobu per fidem s quia
non nifi per fidem dignofcitur a Deo nobis imputari : Et turn demum
jufiificari dicimur ejus generis jufiificatione qua pacem ingenerat
finfeientiis noftris. It a pag, 18. b. Nobis vero non nifi per fidem
Innotefcit. Et li. 2. part* 2. p. 434. Applicantur autem ifiaperpra-
dicationem Evangelii, non utdenovofiant,fedut nobis innote/cant.
Et cum docet zApofloIus no s fide Iufiipcari^nihil aliud ex inftituto
dmt % quam nos luftificari per fanguinem Chrifliyfive propter Cbri-
fium crueifixum* So 2SS.0 Ludiomaus Colvinus.
*Mr« Otvm* * ^ ne l earne d man kfck» tnat > Abfolution in heaven , and
Judication differ as part and whole ; and that Juflification ts
terminated in confcicnce ; and fomakesa Jongerwork of Jufti-
fication, then they that fay it is fimul &femel ; or, then I whom
Mr. Cr. blames for it : and fo that whole begun in eternal Abfo-
lution ( or from Chrifts death) and ended in confcience, fhould
contain 'mmanent and Tranfi^nt ads together ; and no fmall
number of our own withal, as there defcribed. Some moil learn-
ed judicious men affirm , that God fetteth up a Tribunal in the
foul, and there firft arraigneth and condemneth the finner, and
after jufttrieth him by his own fcntence : and this they will not
ff i ve to be j unification \nforo confcientUpor done by confcience;
but by God, at a certain bar, in the foul,and that is not forum pri-
vatum neither , but publicum. To this I argue, that it can be no
other then a fidion : for mans foul is capable of no fuch thing as
they defcribc, except by Enthufiafm, or extraordinary Revelati-
on. Whatfoever fentence is revealed to mans foul, the Intellect
muft be both Paftive and Adive in it. Yea if it be an Axiom,
Thou A B. art Iu(tified y the Intellect is the Agent to gather this
from fome premifes ( from Scripture and confciences evidences );
or elfe it is revealed immediately from heaven , into the foul , as
Prophefies were to the Prophets : And of how dangerous con-
fequence it would be, to the comfort of moil Chriftians on earth,
to aflure them that they are all unjultified , till they are Juftified
by fuch a Revelation, is not hard to judge. To this it is replyed
to me, that Cjods Workings on the foul arefecret , and it may be ,
though we cannot tell hoWit m*j be* To which I fay, No man more
willing to accept of fuch a Reply then I y if the thing were firft
proved out of Scripture to be fo : But to take it for granted ,
without proof , that Juftification by Faith , is fuch a Sentence in
the foul or confcience, whereof the foul or confcience is not the
Author or Ador ; and then to fay, It may be fo, though we
know not how, is to mcunfatisfadory. Reafon muft vail to Gods
Revelation, but not to mans unproved fuppofitions : efpecially
when we have fo much to fay for the contrary. It is paft doubt
to me, on confederation of fo much as is commonly acknowledged
concerning the nature of the fouls adions, that there can be no
fuch fentence pronounced in man, but man himfelf mull be the
pronounccr ( excited by God ) ; or elfe it muft be an Enthu-
fiafm, or immediate Infpiration or Revelation , fuch as the Pro-
phets
(192)
phets had, and man be but the Receiver of it." So that however
fome by plaufible words would put a better face on it, die feufe of
allfeemstobethe fame , thai jufiificat ion by Faith is the Revela-
tion of god in and by the confeience y that We m e formerly Juftified :
And fo their Juftification by Faith,is the fame thing that we com-
monly call the AfTurance, or knowledge of our Juftification , in
fome degree at leaft. I prove the contrary.
SECT. IT.
ARgument i. From Rom* 2. 13. and 3.20. 28. &c. Therefore
by the deeds of the Law^fhaHno fiefh be Juftified in hid fight ;
Therefore we conclude that a man is lufiified by Faith without the
deeds of the Law : For not the hearers of the Law are jufi before
Qod , but the doers of the LaW /hall be lufiified, Whence I thus
argue, Such lufiification at is in Scripture denyed to be attainable
by the Works of the Law , fuch U that Which is affirmed to be by
Faith. But it is another lufiification^ difiintl from that in confeience,
viz . lufiification in the fight of God % Which is denyed to be attainable
by work* of the L*W. Therefore it is another lufiification ; viz. in
the fight of God^ Which is affirmed to be by Faith. The major is un-
queftionable. The minor is plain in the texts cited alfo. If any
fay , Juftification in confeience , is Juftification in the fight of
God ; I anfwer, Its true that God feeth when we are Juftified in
confeience : but In the fight of God, (ignifieth , In the Sfiimation
or Judgement of God : And if Coram Deo, and (for am Confcientia,
may be diftinguifhed, as by them they are,then we may diftinguifa
them alfo* All Juftification in the fight of God, is not Juftifica-
tion in confeience, or in a mans own fight : And where they con-
curr, yee are they formally diftincl: things, Many are lufi before
Qody that are not yet juft in their own fight, or in the knowledge
of it.
Argument 2. From Rom. 19. 20. That every mouth may be
flopped, and all the world m*y become guilty before God : therefore
by the deeds of the Law Jhall no fi?fh be lufiified in his fight. If it
be
r
l r MJ
be gailtincfs before God, from which we are Juftified by Faith,'
then it is Juftification before God, which is the Juftification
by Faith. But the Antecedent is plain in the Text, therefore.
Though conference alfo fhall one day be convinced and witnefs
againft them, and therefore the Text faith, that every mouth fhall
be (topped, yet it is of Guilt before God, that it is convinced $ and
this being the Terminus a quo of Juftification, it muft needs fol-
low, that Juftification is diredly before God , as being the free-
ing us from guilt before God : Yea in time they are frequently
feparated : For many a man is guilty before God , long before
be ftands guilty in the convidion of his own confeienee : and fo
is many a thoufand Juftified before God , long before they are
Juftified in their own confeiences.
Argument 3. Rom. 3. 22,24. Even the Right eoufnefs of God ,
•which is by the Faith of lefus Chrifi unto ally and upon all them that
believe. To be Juftified by Faith, is to have the Righteoufnefs of
God to be unto and upon the Believer : But the righteoufnefs of
God is unto and upon Believers ufualiy ( if not ever) before they
arc Juftified in their own confeiences, therefore. This feems all
clearer then to need any further confirmation.
Argument 4. Rom. 3 • 2 3 , 24. For all have finned and come Jhort
cf the glory of God. being Inftified freely by hid Grace , &c. that is,
All them that believe , as the foregoing words exprefs. The
Juftification which is by Faith, is oppofed to coming (hort of the .
glory of God : The Juftification infenfe, is oppofed to the fenfe
of our coming fhort of the glory of God : therefore the Jufti,
fication by Faith is not the fame with the Juftification in fenfe
( «r confeienee. ) This needs no further confirmation.
Argument 5 . Rom. 2. 25,26. and 4. 7, 8. Juftification by Faith %
id the fame thing ( or at leaft, of the fame nature of aclion ) with
forgivenefs of fin, covering fin , and not imputing fin by the Lord :
*But thefe are aiftintl things , andfeparable from lu ft if cat ton infenfe
or confeienee, therefore, Many a mans iniquities arc forgiven that
knows it not ; and are covered as to God, that are bare as to
themfelves. God imputeth not every mans fin to him, that is Un-
acquainted with Gods non-imputation. Thofe whom I difpute
againft,do commonly grant that this non- imputation of fin is not
the feme thing with Juftification in confeienee : But it is the fame
thing with Juftification by Faith , as is put paft ail doubt in the
Cc Text;
094)
Text • therefore Juftification by Faith, and in fenfe or confeience
are not all one.
Argument 6. From Rom. 4. 3. 5. 6. 9. 11. 22,25, 2 4* Abra-
ham believed God, -and it was counted unto him for Right eoufnefs :
But to him that Vvorketh not, but believeth on him that juftifietfr the
xngodly, his Faith is counted for right eoufnefs. Even as David alfo
defcribeth the blejfednefs of the man to whom God imputeth righte-
oufnefs without Works. For roe fay that faith was reckoned to Abra-
hftm for Right eoujnefs. And he received the fign of Circumcifion.a
feal of the right eoufnefs of the faith, Which he had yet being uncir-
cumcifed : that he might be the Father of all them that believe ,
that right eoufnefs might be imputed to them alfo. And therefore it
was imputed to him for righteoufnefs : Now it was not written for
his fake alone that it was imputed to him : But for us alfo to whom
it Jhall be imputed i if we believe on him that raifed up Iefus our
Lord from the dead. So Gal. 3 . 6. and lam* 2.23.
From all thefe I thus argue .• Juftification by Faith is the fame
thing with Gods Imputing'righteoufnefs to us, or imputing Faith
for righteoufnefs : Juftification in fenfe or confeience, is not the
fame thing with Gods imputing righteoufnefs,or Paith for righte-
oufnefs: therefore Iuftification by Faith is not the fame thing with
Iuftification in fenfe or confeience.
The Major is as true as Gods Word. The Minor is yielded by
thofe that I difpute againft, commonly. They fuppofe that Gods
Imputing righteoufnefs to us, is at Chrifts death,or before we be-
lieve : though the Scripture exprefly contradict them. Nay hence
I may further argue thus.
Argument j. From the forecited Texts. If Iuftifyfng Faith
be not the Believing that we are already Juftified, or the know-
ledge or feeling of our Juftification or pardon , then Juftification
by that Faith is not Juftification in fenfe or confeience : But the
former is true : therefore to is the latter.
I prove the Antecedent thus ; Believing, or knowing, or feel-
ing that we are Juftified or pardoned, doth follow Juftification or
pardon : Juftifying Faith doth not follow,but go before Juftifica-
tion and pardon j therefore believing that we are juftified, is not
Juftifying Faith.
• If they fay, It goeth before Juftification by Faith, but follow-
ed* Juftification frqm eternity, or at Chrifts death ; I anfwer ,
Scripture.
Scripture mentioneth no fuch thing as the latter, Which they fay,
itfoHoweth : However it muft be conreffed that it is not this
Juftification whicii the- Apoftle fpcaks of in all this difcourfe;
Ram. 3. and4.whichgoeth before Faith. For i.Elfeit could noc
be a Juftification by Faith ; 2 Faithit felf is imputed for righte-
oufnefs in that Iuftification which is by Faith : But Faith muft
exift before it can be imputed for righteoufnefs. And further
confider , the Faith which they defcribe doth not exift,before
Faith is imputed to us for righteoufnefs : Faith is imputed for
righteoufnefs before a man doth believe that he is already Iuftifi-
ed: therefore Iuftification by Faith goeth before their Iuftifica-
tion in confcience.
If any fay, that it is not Faith it felf, but Chrift that is impu-
ted for righteoufnefs : I anfwer, 1. In fomefenfe Faith it felf is
imputed, clfe the Apoftle would never fay it , and fay it fo oft as
he doth : and we are not now on a difcuffion of the fenfe ; but
in what fenfe foever it be , Faith muft exift before it be imputed
as the Apoftle faithit is. 2. Mr.Gataker againft Saltmarfb bath
(hewed, that they that fay , Faith is imputed , and they that fay
Chrifts righteoufnefs is imputed, and not properly Faith , do not
differ in fenfe, but in the fitnefs of a phrafe : and he (hews it is
fit to fay either ; fee the words in him. 3. It is as plain in the
Apoftles words, as the tongue of man can fpeak it, that it is Faith
that is imputed for righteoufnefs, and not only Chrift believed in.
Which I undertake to make clear on any fit occafion, to any man
that is truly willing to know the Truth, and of competent capa-
city in fuch matters. In the mean, time, fee but what Mr. Won on
de Reconcil. hath faid, and John Goodwin of Juftification , and fee
how Mr. Wotton on John, pag. 45 3 . clears it from Rom* 2. 16. and
9. 8. Where the word imputing is alfo ufed , and where
you may clearly fee how it is ufed by the Holy-Ghoft.
Argument 8. From Rom. 4.4,5. Juftification by Faith is a
Reckoning the Reward to a man of Grace : Juftification in con-
fcience is not a reckoning of the reward to him ; therefore Jufti-
fication by Faith is not the fame as Juftification in confcience.
To reckon the Reward to hin\ is to adjudge it to him, or to judge
him to have a Right in it, or to give him that Right in it, of fneer
Grace, and not to give him the knowledge or fenfe of his former
Right.
C c 2 Argument
Argument 9. From. Rem* 4. 13, 14. Juftification by Faieh,
is the fame thing as making us heirs by Promife, through the
righteoufnefs of Faith. But to be made an heir by Promife ,
through the righteoufnefs of Faith , is not the fame thing as to
know,feel,or believe that we are juftificd, or to be juftified in con-
ference ; therefore.
Many a man is made an heir, that is not certain of it , nor be-
lievCth it : and if he did believe it, yet to be made an heir is one
thing, and to feel or believe it is another. The Promife alfo doth
firft convey Right to us, and that it may do long before we
apprehend that we are the perfons that have that Right.
Argument 1 o. From Rom. 51* 2. Juftification by Faith goeth
before our having Peace with God, and our having acqefs into
the Grace wherein we ftand ; Juftification-in confeience dojth not
go before our having Peace with God, and accefs to that Grace
wherein we ftand : therefore Juftification by Faith is not the fame
as Iuftification in confeience.
Argument 1 1 . Rom, 5 16. The free gift is of many offences un-
to Iuftification ; The Juftification that Paul treats of, is the free
flft oFRemiffion of many offences : but this goeth before Judi-
cation in confeience : therefore the Iuftification that Paul
treats of, goeth before Iuftification in confeience : Gods
gift of Remiflion muft go before -the knowledge or belief
of it.
Argument 12. Rom. 5. 17 LMuch more they which receive
abundance of grace, and of the gift of Righteoufnefs, [hall reign t &c.
The Iuftification by Faith, and which Paul treats of, is the gift
of Righteoufnefs : Iuftification in confeience is not the gift of
righteoufnefs, but the knowledge or fenfe that righteoufnefs is
given us .* therefore.
Here you have the true nature of Iuftification by Faith . It is
Gods giving us righteoufnefs (Remifsion of fin through Chrifts
blood) , on our believing. To give righteoufnefs goes before gi-
ving knowledge of it, or comfort in it.
Argument 1 3 . From Rom* 5 * 1 8. Therefore m by the fence of
one j Zudgement came upon all men to condemnation, even fo by the
Righteoufnefs of one, the free gift came upon all men to Iuftification
of life. The Iuftification which Paul means, and is by Faith , is
the iuftification of life * and oppofed to condemnation by Gods:
Judge-,
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Iudgement Iuftification in fenfe or confcience is not fo> but fol-
lows it : therefore they are not the fame.
By Iuftification of life, is meant the giving or adjudging of life
to us : But afTurance or knowledge that it is given us, follows the
gift, and is not properly the Iuftification of life, but the Iuftifica-
tion of comfort.
Argument 14. From Rom* 5.19. For as bj one mansdifobe-
dier.cejnanj were made /inters, Jo bj the obedience of one, {ball many
be made righteous : Hence I thus argue.
Iuftification in TauL fenfe, and which is by Faith, is a making
men righteous : Iuftification in feeling or confcience , is not a
making men righteous, but followeth it ; therefore. Iuftification
m Pauls fenfe, and which is by Faith, is not the fame with Juftifi-
cation in feeling or confcience.
The Major is in the text , and context : The Minor is ac-
knowledged by them that I difpute againft. To declare to a man
that he is righteous, is not to make him righteous , but followeth
it ; If it be a true Dcclaration,thc thing muft be true in order
before it be Declared true. By making righteous, 1 do not mean
( nor doth the text ) as the Papifts do, a making us conformable
to the Moral Law of God, by fan&ification ; nor yet the giving
us the vertue of particular Iuftice, whereby we give every man
his own ; but the Text by m»ki*g us righteous, means , making us
not gwlty of death , which is done by remitting our guilt, the
Condition of Remifsion ( Faith ) being firft given us.
From this text and fome of the reft before cited, I. commend to
the Readers confideration, whether it be not evident that confti- *£&
tutive Iuftification, or making us righteous, be not that firft Iufti-
fication by Faith, which Scripture mentioneth ? And hereby, 1 . 1
would convince thofe af a miftake> that fo precifely tye the word
Jufiification to fignifiea fentence of Iudgement, that they affirm
that this is the Iuftification, yea the only Iuftification by Faith ,
that the Scripture mentioneth ? Whereas it is a making us righte-
ous that Paul means, which is done by the Promife, or Legal Do-
nation or Condonation, and goes before the Sentence - y and may
it felf be well called Sextentia Legu } and that far better then we
may fo fpeak of the Laws of men ( as I could fhewby clear rea-
fon ; ) and it is Virtually the Sentence of God as Iudge ( at
leaft. ) I confefs that Iuftification moft ftri ftly fignifieth the lu-
C c 3 • dicial
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dicial Sentence : But it is plain that in Pauls Epiftles
it iignifieth more frequently the Sentence of the New
Law.
2. Let the Reader here judge ; whether Mr Cranions reviling me
as a deluding Papift, for diftinguifhing between Conftitutive and
Sentential Juftification , as having no ground in Scripture, did
more credit the Papifts, or himfelf, and were any wifer and hone-
fter then the reft of his book ? 1. 1 might have diftinguilhed be-
tween things of fo known, palpable difference as Juftificatio Juris,
and Juftificatio Judicid, though the Scripture had faid nothing of
it • becaufe it fuppofeth the matters of common Reafon and na-
tural verity. 2. But yet he may eafily fee both branches of the
Diftindion in many texts of Scripture , and particularly Confti-
tutive Juftification is in this, if making or Conftituting righteous
be Juftifying, as the terms, and the foregoing 18. verje do (hew
that it is. Here is «7« >9</i/a $ £&**&< 7?dvfa Mysj-iot kaI^^yksovJ)
ci <aroMoi Oppofed to cP/a *? nrtf^tfJioH* T« ivfo itpQfdv* (ifxctf ahot K&ji-
s-fi^MjAv 01 woKKoi. And he that hateth and curfeth every man that
faith to the wicked, Thou art righteous, a"nd that Juftifieththe
wicked ; will undoubtedly make a man righteous before he fen-
tence or declare him righteous.
And for the other branch of the diftin&ion, if I muft prove
that there is fuch a thing as Juftification by fentence in judge-
ment (that is, that there is a Judgement and a Sentence ; ) and it
be not enough to prove that we fhall be- judged by Chrift, who
(hall come to Iudge the quick and the dead ; to omit many
more, I only now refer fuch a man to Math. 12. 36, 37. But I
faj nvto youythat every idle Word that men (ball /peak, they /hall give
account thereof in the day of ludgement. For by thy words thou
Jhalt bejvflified, and by thy words thoufhalt be condemned ; viz. in
that day of ludgement.
Argument 15 . From Row* 8. i, 2. The Juftification which
Paul treats of, freeth us from the Law of fin and death ; Iuftifi-
cation in feeling or confeience , freeth us but from the Accufa-
tion of confeience , and inward difquiet of minde ; there-
fore.
It will prove a dangerous Dodh ine, to teach that God doth
make internal Declarations the Inftrument of conveying right to
his favours , or the foundation of our Right, and To lead men
from
(^99)
from thatfurc Word which is the Tnftrumcnt and foundation-
The obligation of the Law which is diflblved by Juftification , is
an Ad .of Law, whether we feel it or not ; and not an ad of
confcience, nor alwayes there felt : therefore it muft be an ad of
Law, that muft diffolve that obligation (to punifhment) and not
an ad of confcience, nor an ad upon confcience, as fuch. But of
this more anon.
Argument 1 6. From/fa*** 8.30. Whom he called^themhe alfo
Juftified, and whom he Jufitfied y them he alfo (j iortfied. The Jufti-
fication that "Paul fpeaks of, and is by Faith, belongeth to all the
called : The Juftification in feeling or in confcience , belongs not
to all the called : therefore they are not one kinde of Juftification.
I (hall fay more to this alfo anon.
Argument 17. From Rom* 8. 35,34. WhofbaR lay any thing to
the charge of Gods EleEi ? it is God that lufiifieth ; Who is he that
condemneth ? The Iuftification that Paul fpeaks of, is oppofed to
mans Accufation, as that which it freeth us from , as to the effed
of it : But fo is not the \ uftification in feeling or confcience; there-
fore they are not all one.
It is not in our Confciences that men Accufe us : they
have no Accefs thereto : they lay no charge there againft
us.
Argument 18. From the fame place.The Iuftification that Paul
treats of, is oppofed to condemnation by any man whomfoever :
But fo is not Iuftification in confcience j therefore they are not
the fame.
Argument 19. From Rom. I 1. 30. The Qentiles ^hich followed
not after Right eoufnefs y have attainedto Righteoufnefs , even the
Right eoufnefs Vvhich is of Faith. The Iuftification which Paul
treats of , is attaining to righteoufnefs , even the righteoufnefs
which is of faith. Iuftification in foro ConfcientU is not an at-
taining to Righteoufnefs, but to the knowledge or apprehenfion
that we are righteous : therefore they are not the fame Iuftifica-
tion.
Argument 20. From Rom. 10,4, 10. Tor Chrifl u the end of
the Law, for right eoufnefs y to every one that Bclieveth. For With the
heart mmbelievtth unto righteoufnefs^ and with the mouth conftf-
fion it made unto falvation. The Iuftification that P.tul fpeaks of,
is a becoming righteous upon our believing , Chrift being then
our
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ourRighteoufnefs ; Iuftification in confcience isnotfo, but a
knowledge or fenfe of it : therefore they are not the
fame.
Argument 1 1. From QaL 2. 16. and 21. compared. The Iufti-
fication which Pt.nl treats of, and is by Faith, is the coming of
righteojifnefs by Chrift ; as oppofite to the coming of righteouf-
nefs by the Law, (to the perfon fo juftifkd ) : But fo is not luiti-
fkation in confcience : therefore, &c.
Argument 22. FromGW. 3.8,9 All that have the blefling
Promifed to Abraham 9 and the faithful with him , are juftirled in
Pauls fenfe, and by Faith. All that have that blcning are not
luftified in foro Confcientia : therefore they are feparable, and ofc
feparated, and not the fame. Jf all that are not luftified in con-
fcience or feeling, are not bleffed with Abraham , ( that is , are
not heirs of the promifed Kingdom , ) and his feed , then woe
to thoufands of poor diftreffed Chriftians, whom by their lives,
we have taken hitherto for fincere.
Argument 13. From Gal. 3,1*1. But that no man is luftified by
the Lato in the fight of God^ it is evident ; for thejuft (hall live by
Faith. Iuftification by Faith, and in Pauls fenfe, is the life of the
. juft, and is in the fight of God : Iuftification in foro Confidently,
is not fuch , but Followeth it ; therefore they are not the
fame.
Argument 24. From Gal. 3.21, 22. Is the Loft? then again ft
the Promifes of (}od> god for bid? For if there h*d been a Law
given which could have given life, verily right eoufnefs fhould have
been by the Loft. But the Scripture hath concluded all under fin ,
that the Tromife by Faith of lefus Chrift might be given to them
that believe. From ihefe words I may raife divers Arguments ,
One is from the Inftrument, and foundation of the Relation , the
Law;the Promife. Iuftification in Tauls fenfe,and by Fakh,isfucfi
as the Promife doth giv&,and theLaw would have givenjf it could
have given Life. Iuftification in foro Confident 1 a is not this, but a
confequent of it : therefore.
For the Ma jor,that the Text fpeaks of Juftification, is evident
in thofe words, Righteoufinefs fhould have been by the Law. For
the Minor,it is confeffed by the moft learned of mine Antagonifts,
whofemain plea is, that Juftification is only the Sentence of the
Judge, and not of the Law or Promife. And in the thing it felf
it
(Id)
it is efident,in that to allure the confcience , is a fep*rable eflfed.
that alway follows not the Law or Promife : but to convey Legal
right to the benefit conferred, is an inseparable effed , as foon
as the Promife að and iseffedual. This ihews alfo that Jufti-
ficatio Juris, is true Juftification.
Argument 25. From the lame words I argue thus. Juftification
in TWj fenfe, and by Faith, is either the giving of life, or an ad
of the fame nature : Juftification in confcience is not fo, but is the
giving of Affurance, knowledge or fenfe that life is before given
us* therefore they be not all one.
(•Argument 26, From the fame words I argue thus. Juftifica-
tion in Pauls fenfe,and by Faith is oppofite to the concluding men
under fin : Iuftification in confcience is not fo , but is oppofite to
the knowledge or fenfe of our being concluded under fin ,
or to the concluding our ielves under fin ; and not to Gods
concluding them under it by Law : therefore they are not all
one.
Argument 27. From Qah 3. 24, 16. 7$ bring us untff £hrift ,
that Vte might be justified by Faith : For je are all the children of
Qod, by Faith in florijl ^fefus : Juftification by faith, and in Pauls
fenfe is the fame, or of the fame fort as to the ad , as is the ma-
king us the children of God. But fo is not Juftification in con-
fcience , but is as the fenfe or affurance that we are already the
children of God : therefore, &c.
Argument 28. Tit as 3. 7. Gal. 3. 24. and 4. 5, 7, Iuftifica-
tion in Pauls fenfe is of the fame kind of adion , as the making
us heirs according to promife, or goes before it. Iuftification in
confcience, is not fb, but follows it, being the Declaring to our
felves that we are already heirs according to promife : therefore
they are not the fame. .
Argument 29. From Gai 4. 6. and Rom. 8. 16. Becaufe ye
are Sons^God hath fent forth the Spirit of his Son into your hearts ,
crying Abba Father. The Spirit it J elf beareth witnefs Voitb our
Spirits^ that roe are the children of God ; Gods witnefs in our
hearts that we are juftified and are his children, •( which is the
thing which they call juftifying us in for 6 ConfcientU ) "is given
to us, becaufe we are firft his children ; and therefore after we
are his children, and therefore after we are Iuftified ; and there-
fore is not the fame with Iuftification, in Pauls fenfe,and by faith,
Dd (for
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( for it is by faith that we are made the children ©f God ; Gal*
3.26.)
Argument 30. Gal. 5. 4. Chrifi is of no eft ft to you \ whoever
of you arejuftified by the Law, ye are fallen from <Jrace. The con-
tinuance in Iuftification in Pauls' fenfe,and by faith, is oppofite to.
Chrifi being of none effeft to us ; and falling from Grace • that is,
Gods favour : The continuance in Iuftification mforo finfcien-
tU is not fo, but is oppofite to Chrifi not affording us the know-
ledge of his efficacy to us ; and to falling from thefenfe or know-
ledge of Grace: therefore they are divers.
Argument 3 1. From Ephef. 1 . 6, 7. To the praife of the glory
of his Grace, wherein he hath accepted us<> in the beloved , in whom
we have Redemption through his bloody the forgivenefs of fins , &c»
Juftification in Pauls fenfe, is the fame with Acceptance in the be-
loved, and Remifsion of fins, Juftification in confcience, is not fo ,
but is the Declaration of that Acceptance and Remifsion j there-
fore they are divers.
Argument 32 From 'Phil, 3.9, And be found in him, not having
mj own righteoufnefs, which U of the Law, but that Which is through
the Faith of £hrift ; the righteoufnefs Which is of God by Faith,
Doubtlefs this is a defcription of a ftate of Juftification. The
Iuftification that Paul treats of, and is by Faith , is that which
followeth, being found in Chrift, and confifteth in not having a
righteoufnefs of the Law of our own, but having the righteouA
nefs, which is of Chrift by Faith. The Iuftification in confcience
is not fuch ; but is our knowledge that we are in Chrift , and have
his righteoufnefs, which is by Faith : therefore.
Argument 33. From /^w. 2. Iuftification in lames his fenfe,
was fuch as falvation depended on , vcrfi 14. and as confifted in
Gods Imputation, zw/. 23. Iuftification in. confcience, is not fo,
but is only the Declaration of this to our felves -• therefore they
are not the fame.
^Argument 34. From John 1.11,12. As many as received him,
to them gave he power to become the Sons of God , even to them that
believe in his name. Adoption, which is an act of the fame nature
with Iuftification,and concomitant, if not part of it , doth not
confift in a Declaration to our confcienees that we are fons ; but
in giving power, or Authority to become fons : ( which is by the
Promife or Law of Grace* and not by fentence internal or eter^
nal:)
( 2°J)
nal : ) therefore Tuftificatton in Chrifts fenfe here , and which is
by Eatth, confifteth not in a Declaration to our confctences,
that we are righteous, but in giving us power, Priviledge, or
Authority to oecomeriglreou*. Ihe Rcaton is the tame.
sirpkmub 33. ftom/oh. 3.18 The [unification by Faith is ^f.^^ x
defcribed as confuting in A T >n betug condemned , oppufite to bet g k' e J'/ f -j^.
condemned a/re*dj 9 becauje he bcLeveth not y &c. which muft needs Crandons
be a condemnation in Law, and not in conlcience, for death.
every fuch a one is not then fo condemned already , nor
is every Believer not- Condemned by his own Confci-
ence.
Argument 36. A mod effectual Argument may be drawn from
1 Cor. 4. 3, 4,5. Where /><«*/ faith, he is not I ufti fled, becaufe he
is confeious of nothing to himfelfand flighteth mans Judgement*
and oppofeth both to Gods , which will not be perfected till
the time of his ludgement Come. I had rather defire the
Reader to ftudy the Text well, then fay any more from it.
A multitude more of Scripture Arguments might be produced,
but 1 hive been numerous enough already.l fhall add fome from
the nature of the ching,and the Analogie of Faith.
SECT. III.
ARgument 1. If there be a Iuftification by Faith in point of
Law or Right , that ever goes before luftification in foro §. j,
C™fcientidt-> then it is not : unification in foro Confcientm that is
the Tuft. ficatton by Faith which die Scripture treats of. But the
Antecedent is true ; therefore fo is the Confequent
The Confequence of the Major is proved thus : The Iuftifica-
tion by Faith, which Scripture treats of, ( at lead commonly , if
not ever, as I fuppofe, when it excludeth all works) is theflrft
luftification by Faith, or of che fan? fort, and not any following
fort, overpafsing the fi.ft : therefore the Confequence is good.
I know hue one man, if any, that.denyeth this ; orjhat affirmcth
it is only a fecond luftification of a different fort from the firft,
Dd 2 that
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that Scripture meaneth by Iuftification by Faith : nor is there
any probability that our firft Iuftification by Faith fhonld be (i-
lenced and pafled over, and a fecond ( of a far lower nature,) on-
ly , or ufually mentioned , without it I When I know any
to difpute againft, I (hall eafily prove what in this I af-
fert.
And for the Antecedent ("that there is a Iuftification by Faith
in point of Law or Right, before that of confcience ) I prove ic
thus : No man is by God , or a well informed confcience , de-
clared to be perfonalfy , actually juft, before he be perfonally
adually juft indeed : But no man is perfonally a&ually juft indeed
but by Faith : therefore.
The Ma jor is plain, in that God and a well informed con-
fcience declare nothing but the truth .- But if they fhould de-
clare him to be perfonally a&ually juft, that is not fo, they fhould
declare an untruth : therefore.
I fay perfonally and atluaHj juft j becaufe it is not righteoufnefs
as it is in Chrift only, not made ours, nor our perfons thereby yet
righteous, that can juftifie us, that have it not in Right : 2."Be-
caufe it is not a righteoufnefs meerly potential, or in Oaufa , that
can juftifie us actually.
And for the Minor, that none is fo juft but by Faith, almoft-all
the Scriptures forecited prove,with many more ; without Faith it
uimpofsible to pleafe God. Heb. 1 1 . 6. The juft [hall live by Faith.
It is the righteoufnefs which u by faith ; and faith that U imputed
for righteoufnefs , &c. Here the common fubterfuge, is by bring-
ing in the cafe of Infants, which have not Faith. To which I ftill
fay, i. That our difcourfe is fuppofed, and to be of the aged, and
the cafe of infants obfcure.-and fo is the Scripture it felf to be
underftood , unlefs you will fay, all dying in Infancy are dam-
ned. 2. Infants are righteous by Chrift upon their Parents Be-
lieving.
The ordinary oppofers have nothing that I know of againft all :
this that I have faid ; but two learned men that have more wit
then the reft, have each of them an objection. The fir ft faith ,
that the firft Iuftification by Faith is indeed by the moral Act of
the taw of Grace or Promife, but it is neverthelefs terminated in
cqnfcienee * ; for it is confcience which the Promife
fpeaks
• (™5)
fpeaks to and aflbres. To which I fay, as I did before :
The ad: of the Promife, I aw or Grant, conflicting Right, Gi-
ving Title, P. emitting the Obligation to Punifliment, in it felf Is
totally diftind from the adt of declaring this to ourfelves which
is faid to be terminated in confcience , and is before it , and may
be without it. A man may by the Princes Grant, be made free,or
noble, before he know it ; and fo may a Traytor be adually par-
doned before he know it,feeing the Princes pardon doth remit the
Guilt, and Conftitute a Right to Impunity, before it notirie
this to the orTendor, at ieaft in order of nature, if not of
time.
The other objedeth , that its undenyable that men are Con-
ftituted Iuft, or pardoned by the Covenant or Promife, before
they are Iuftified in confcience : but it is not the former, but the
latter, that is called in Scripture , Iuftification , feeing Juftifica-
tion is ever [ententia ludicis , and not Legis. To which I Re-
ply.
i. I have fully proved the contrary before.
2. Gods Laws are fuch, that in fome of them may be faid lu-
dicis partes Agere in fome meafure, as well as Legiflatoris : much
execution being done without any other intervening fentence then
that in the Law ; and God having fo exadly fitted his Law to
mens cafes, and defcribed the cafe in the Law , xhat Judgement
is lefs neceffary in thofe cafes, efpecially where himfelf is the un-
erring Executioner , he may flay them if he take them in the
fad.
3. SententU Legis, is a common phrafe, and though
not fo proper as SententU ludicis , yet here it is not un-
fit.
4. What means the Scripture to talk fo much of Iuftification
by the Law, and to yield that the Law would J uftifie us , could
it have given life, or were it not weak through the Flefh ? And
Iuftification by Chrift and the Promife, is oppofed to Iuftification
by the Law : It is plain therefore, that its primarily of Iuftifica-
tion in Law fenfe or Right, that Paul treateth, and fecondarily
orconfequentially of Iuftification , by fentence at Judgement,
(''which is alfo oft mentioned diredly ; ) but never that I can
find doth he once call that Iuftification, which is but the Decla-
ration of our righteoufnefe,to or by our confeiences.
Dd 3 5 At
(206).
5. At the utmoft, all is granted us by this obje&ion , fave the
name. For it is confeifed that we are by Faith made righteous ,
( by Chriits fatisfa&ion, and Merit,as die deferving Caufe , and
by Remifiion of fin as the thing ) before we are juftified in con-
ference : And to fay we are made righteous but not juftined, is
to be more or lefs accurate then Scripture , or then Grammarians
are : Though we confefs that there is a fentential Juftification ,
after making righteous. I would not therefore make any more
debate about the name juflificat.on , when the thing is granted ,
were it not that by this advantage, the Erroneous will interpret
all the texts that ufe the word Iuitirication, of Iuftification in con-
science only, to the no fmall wrong of the Scripture , themfelves
and others. I muft be fhorter in the next.
Argument 2. In the unification in confeience, manjuftifieth
himfelf, or is the true efficient caufe of that his iuftification, Jn
the Iuftification by Faith, which P<u/ treats of, man doth not ju-
ftifie himfelf, nor is any true eminent caufe of it ; therefore they
are not the fame kind of Iuftification
The Major is undenyable, at leaft, if it be not an Entbufiafm,
which they fpeak of, fuch as the Prophets Revelations were : fuch
an a& as knowledge is fuch is confeience. Omne Confcire, eftfeire.
If it were proved that Intelligere eft t ant urn pati &non agere, and
fo that the Intellect were a meer patient in receiving its part , yet
Jntelle&ion is but an Introduftivea.l or pafsion ; that is more
fully faid to be done to or on the man which reacheth the heart :
and in that the Intellect muft'be Aftive, or elfe the order of the
natural operation of mans foul muft be fubverted If the Will
or Aflfcftio'ib be moved by fupernatural Truths or Matters, and
not by the acTion and meJkrinonof the intellect, it will not be
atttti huwfHM t i\oc a rational ad. But iuftification by Faith is not
fuch, I think.
^Argument 3. luftiTcatlon in confeience, or in any Declara-
tion to the foul, is of divers Degrees ar ^rft : (for ought I know
as different as there be perfons ; ) one justified more , and ano-
ther lefs : Iufti icauon bv Faith in Pauls fenfe 2 is in all men at their
firft believing, in the fame mcdi are : therefore they are not the
fame lufti cuion.
The Major is undoubted ; 1. From Chriftian experience :
2. From the nature of the ching , and quality of uur faculres ,
which
(20 7 )
whi$hGod~makesufeof in that fort of luftification. So that it is
as needlefs to prove it further , as to prove that one man knows
more then another, or ibat one man lives more comfortably then
another, or hath more afTurar.ce
Jhe Minor is commonK g nntedbyProteftants. Our juftifica-
tion at our >ft believing- is in che Remifsion of fins paft : and all
mens fins are equally remmed ; all men have equal right to impu-
nity, and equal right to glory. The condufion therefore muft
needs follow.
Argument 4. luftification in confcience may rife and fall in
degrees every day in the fame perfons : J unification by faith
in Scripture fenfe , doth not fo : therefore they arc not the
fame.
The Major needs no proof, but confulting the common experi-
ence of our felves and others. What man hath the fame know-
ledge and feeling of Gods Love, or the pardon of fin , one time
as at another : yea or long together ? To whofe foul doth
God declare Remifsion of fins, every day, and at all times
alike ?
The Minor is commonly acknowledged by thofe that I difpute
againft : Only fome may qucftion whether I hold it my felf •
which I have fpoke enough to before. luftification by Faith in
Scripture fenfe may be faid to be increafed as to the addition of
new fins remitted, which were not remitted before ; or as to the
degree of Caftigatory punifhment remitted : but not as to the
nature of the acl of Remifsion, nor as to the right to eternal life
( though Iuftincation by fentence be yet of a higher kind : ) But
luftification in confcience , is increafed in the very nature of the
thing : And as it may rife, fo may it fall again, many times a day.
But luftification by faith , is not changed according to every
change in our apprehenfions.
Argument 5. A man ts not actually juftified inconfcience.when
he is a fleep,or wholly takenup with other thoughts ( aqd then I
doubt moftofus, liveunjuftificd the far greater part of our lives:)
But a man is juftified by faith , when he is a fleep , and wholly
taken up with other thoughts : therefore thefe are not one fort of
luftification.
^Argument 6. luftification in confc ence is frequently loft and
repaired again ; luftification by faith , in Scripture fenfe, is not
frequently .
(208)
freqnently (nor at all J loft and repaired again : therefore they
are not the fame fort of Iuftifica:ion. The Major is proved by
theccmmon experience of Chriftians; who fometime (atleaft
many) do quite lofe all Apprehenfions of the pardon of their
own tin , and of Gods Special love to diem • The Minor, is
commonly maintained by our Pivine^ agginft the Arminians, Lu-
therans and Papiits ( fave oniy than ZVct^/r 3 and fome others ,
and it feems the Sinod of Dert, excepted infant Justification
from being not-lofeable)But we fpeak of that of a&aal Believers.
argument 7. Justification in confeienee is not enjoyed by every
true Believer. Juftification by Faich is enjoyed by every true
Believer : Therefore they are not the fame. For the Ma-
jor, I* appeal to experience : The Minor is paft queftion.
Only I muft anfwer one great objection againft the Major.,
which may be made. Obj. Whoever belie veth, takech Chrift for
his Saviour , and Btlieveth the Promife of Pardon and
falvation ; and therefore he muft needs believe that Chrift
is his Saviour, and conlequently his Juftifier : and that
there is a Promife of his pardon and falvation. An /#. Whoever
believeth to Juftifkation, believeth that Chrift is the Saviour ,
having made himfelf afacrifice for fin, and received power to
pardon : alfo that God offereth Chrift to him as well as others :
and alfo that there is a Promife of falvation made through Chrift
to all that will believe flncerely , and therefore to him , if he fo
believe : He alfo confenteth unfeignedly that Chrilt fliould be
his Lord and Saviour on the terms that he is offered on. And he
that goes thus far, believeth to Juftifkation. But this fame man
that doth thus believe, may be ignorant that he doth believe fin-
cerely : Either not knowing the nature of faving Faith , as di-
ftind from comirlon Faith, but thinking a common Faith may go
further then it can : Orelfenot knowing his own heart, or mif-
judging of what he doth through fear and temptations : and fo
he may eouclude he is an hypocrite, or unbeliever, as having but
a temporary faith, and not a faving faith : and thence he may
conclude, that though Chrift be offered, yet he doth uot fincere~
ly accept him , and though there be a Promife of pardon and life
to true Believers, it is not effe&uai to him who is none.I conclude
therefore,that every true Believer'is not Juftified in confeienee :
Some may be condemned by a miflnformed confeienee :
What
What more common then the fad experience of fuch
Cafes ?
Argument 8. Juftification in Confcience, is a thing that a
true Believer may not only live without, but die without : Iuftifi-
cation by faith is no fuch thing : therefore they are not the fame:
I. Experience tells us of Godly people that have dyed without
the former ( immo qui nece violent* feipfos per diderunt ) : 2. God
hath no where promifed that a Believer (hall not dye till he attain
Iuftifaation in Confcience : or if he lofe it , that he (hall
not dye till he have recovered it. At leaft I may thus
argue.
Argument 9. Iuftiflcation in confcience doth not evermore
immediately and infeparably accompany Iuftirying , or true fa-
ving faith : luftification by faith doth evermore immediatly and
infeparably accompany fuch a faith: therefore they are not the
fame
Irgument 10. No Infants are Iuftificd in confcience ; All the
Infants of Believers that are in a ftate of falvation , have
that IuftLcation which is by faith ; therefore they are not the
fame.
To prove the Major, there needs no more then to prove that
they have not the ufe of reafon • for if they do not fcire t they do
not confeir*
The Minor is proved thus ; 1. It is the fame Promife that is 1 would not or -
made to Believers, and to their feed, as the feed of Believers ; and gueftom the
the faith of the Parent, is the Condition of that Promife ; there- c . a f e °fW*M*
fore the Infant is fo Iuftined by Promife , upon the Parents be- oV c %°f tbe
lieving, as well as the Parent himfelf is. I refer you for this , to m™fcZle\n''
what I have faid in my Book of B? ptifm. this more
2. Infants ftand accufed and condemned by a Law ; therefore pi*incne y but
they muft be difcharged and juftihed by a Law,or Promife as well mi !?? c ? ihat
■\i ° * will Co do
as others - tbemfelvcs.
3. If Infants have no Promife of pardon,then what differ they
from the Infants of Heathens.
4. And if there be no Promife of their pardon, who can tell
that any of them ever are pardoned.
5. Or who can Baptize them for Rem ifiion of fin. All this I
fay, as to them that fay, 'nfaxits and all the Eled are juftified in
Chrift whenhefatisfied 3 and this may fave them that are not
E e capable
(iio)
capable of Believing. But to what is faid, I further an-
fwer.
6. No manhath an actual right in Chrift, or actual Remif-
fionorluftification,uponthe meer payment and acceptance of
theranfom, without a further means of conveyance ; No word
of God gives any fuch Right. Let them prove it , that af-
firm it.
7. Infants have no other kinde of Right to Chrift, then the
aged have, upon the meer payment of the price, before a further
conveyance . But the aged are not in a ftate of! unification or
falvation by it before further conveyance : therefore Infants are
not.
8. Elfe according to this Doftrine, why may we not fay that
Heathen Indians are faved by Chrift, as well as Chriftians I n*
fants } For they are not called to believe in Chrift any more then
Infants : And either Infants of Felievershave fome Promife of
pardon, more then the Heathens that never heard the Gofpel, or
they have not : If they have no more Promife \ then we muft
fay alike of them, that either both may be Eleft, and fo Juftified
in Chrift without Faith or Promife ; or that neither are Elect,
juftified or faved. If there be a Promife to our Infants of pardon,
more then to thofe Pagans ; then I have what I feek: viz,. That
Infants have a Juftification in Law or by Promife , diilin6t from
that in confcience, and from the benefit which flows from
Chrifts death , meerly as a price paid and accepted , without a
further Conveyance of a fpecial Right , which all have not.
Argument 1 1. Juftification in confcience, is but a Declaration
or knowledge that we were actually juftified ( or made righte-
ous) before. Juftification by Faith in Scripture-fenfe is notfo,
but the making us firft a&ually righteous : therefore they are
divers.
Argument 12. Juftification in confcience freeth us but from
the Accufation, Condemnation, and Confequent terrors of con-
fcience, and not from the effed of Satans, and the Laws Accu-
fations before God, nor fromCiods Condemnation. J unificati-
on by Taith, in the Scripture fenfe, freeth us from thefe latter,and
not alwaies from the former : therefore they are not the fame.
Our falvation depends on our Juftification by Faith in Law , or
before God ( as many Scriptures (hew ) : but our falvation doth
riot depend on the knowledge of this, and of Juftification in con*
fcience a .
CanJ
fciencc It is only our comfort that dependeth on that.Our peace
with God is the attendant of one, and our peace of confeience
of the other. Juftification in confeience ( commonly, and more
fitly called Aflurance, or fome degree of the knowledge of par-
don ) is a great mercy, and highly to be valued. Bur compared to
our Juftification by Faith in Right and before God,it is fmall and
intonfiderable : differing from it as much as a mans prefent com-
fort differs from his fafety and eternal falvation. He that liveth
fadly here, may dye well and live happily hereafcer.
Or take the Argument thus. Juftification in confeience difTol-
veth not the Laws obligation to puniftiment : Juftification, or
pardon of fin in Law-fenfe by Faith , doth difTolve the Laws
obligation to puniftiment : therefore they are not the fame.
Argument 13. Juftification by confeience is by a fallible and
unauthorifed Judge ( as to any certain decifion ) : Juftification
by Faith is., by God the fupream,rightful, infallible Juuge^therc-
fore they are divers. I know nothing by my felf faith Paul % yet
am not thereby juftified .• there is one that Judgeth , even the
Lord : Hereby he exprefTeth that confeience hath not authority
of Decifion for life and death, but of Difcretion for comfort or
difcomfort.
Argument 14. Men may be juftified in confeience by other
Graces as well as by Faith, and in the fame kind and rank , Co-
ordinate with it, if not without any confideration of it. ( for he
that can find Love, Hope true Humility, &c. may receive the
knowledge of Gods Love by them by way of evidence, as well
as by Faith) '^ut Juftification by Faith is in a fpecial and princi-
pal manner by Faith ; therefore, &c.
If any fay, I equal them my felf. I Anfw. 1. I have (hewed
before that I do not. 2. If I did , yet the Argument is good ad
bominem^n that I plead upon their principles with whom I deal.
Obj. But it is not objectively by way of evidence only that Faith
juftifieth in confeience, but it is effectively ex natura aEins , be-
caufe Juftifying Faith is a Believing that I am juft in Chrift.
Anfto. Then either you were fo before, or not. If not, you be-
lieve a fa lfhood. If you were, either by Faith, or without. Not
without 1 For without Faith it U impjfible tj ,p/eafe Ged : and it
is by Faith that we are juftified : being till rhen all concluded un-
der fin : If by Faith, then you were juftified by Faith, before that
Ee 2 Juftification
(112)
Juftification by Faith which you plead for. Furthermore ] your
belief that you are juftified in Chrift , is either fuch an aft as all
ought to perform, or not : If it be, then either moft mutt be-
lieve an untruth, or elfe it is only fome common Juftification that
you mean,which all are partakers of : but that is not it in queftion
now. If not, then either you have iome ground more then others
in Gods Word, for to bottom your Faith of particular Iuftifica-
tion in Chrift upon, or not : If you have, either that Scripture
nameth you (which it doth not ) or it defcribeth you as a quali-
fied perfon diftind from others by fome qualification by which
you may know your felf. But this it doth not : and to affert fuch
qualifications before Faith, to which Iuftification is annexed , is
Pelagianifm, or worfe. If you have no grounds in Gods Word
to bottom your particular belief on, which all have not, then
i • Your particular belief is confefTed not to be grounded on the
Word, and then I had rather it were yours, then mine : at leaft, I
durft not truft to it. 2. Then it muft have the very nature of an
Immediate Euthufiafm or Revelation from Heaven: and if you
fay, you have fuch, I will not deny it • but if you fay ; All the
juftified by Faith have fiich, I (hall not believe you in the leaft ,
without better proof.
Argument 15. If Juftification by Faith , be Juftification in
conference, then Juftification is a part of Sanftification ( which
is the work of the Spirit making a Real change on the foul.,) But
Juftification by Faith is not a part of San&ification. Therefore it
is not Juftification in confeience.
The Minor is undenyed. The confequence of the Major is
proved from the defcription of them both : Sanftification is the
Real mutation on the Intellect and Will; on the Intellect , it is
Illumination, acquainting us with Divine verities; On the Will,
it is the entertainment of thefe as good, &c . Juftification in con-
feience, is Gods illuminating our underftandings to fee the Truth
of our Condition, that we are righteous ; and the affecting the
heart to Rejoyce herein ; both are a real change, and an illumi-
nation, whereas Proteftants have taken Juftification hitherto to be
a Relative change , and diftinguHhed it from San&ification, and
that in this refpedt. ( Though executive Remifiion be a Real
changej
Argument 16 1 If the Faith whereby we are juftified in Scri-
pture
pture-fenfe,benot the fame aft of Faith, with that whereby we
arefuppofed to be juftified in confcience, then the Justifications
are not the fame : But the Antecedent is true -, therefore fo is the
Confequent.
The Antecedent (which only requireth proof ) is proved by
the defcription of each of them. The Faith whereby they feign
that we are Juftified in confcience, is,fay they, a particular belief
that my own fins are pardoned ; or that I am juftified, or righte-
ous in Chrifts righteoufnefs, or that I am Elect ; Or a perfwafion
of this ; or an Affurance of it. The Faith whereby we are Jufti-
fled in Scripture- fenfe, is a believing the Gofpel , and thatChrift
is the CMeJJiah , and an accepting of him as he is offered in the
Gofpel : It is a receiving of Chrift Jefus the Lord : As many
as received him y to them he gives this power ; fob.i. 12. Or it is a
believing in or on Chrift for Iuftification and pardon , and not a
believing that we are pardoned already.The conclufion therefore
cannot be avoided.
Argument 1 7. If Iuftification by Faith, be that in confer-
ence, and fuch as the moft learned maintainers of it affirm ( that
is, an immediate fupernatural Declaration of God to the foul,
that it is abfolved, without our own difcourie to coifed it by way
of Conclufion from other Premifes) then the duty of Examina-
tion, to try whether we be in the Faith, and whether Chrift be in
us,feemsvain : But the Confequent is unfound : therefore fo is
the Antecedent. The reafon of the Confequence is here, where
God immediately by fupernatural Revelation declareth to a man
that he is juftified, there is no ufe for his own reafonings and col-
lection thereto : No more then of a Candle at noon : for Gods
immediate Declaration is the fulleft teftimony : efpecially if it
be fo convincing and deciding as the maintainers do affirm it. But
all that are Juftified by Faith, according to them, have thefe De-
monftrations, or Declarations from heaven •• therefore to all
believers do they make examination ufelefs : which yet the Scri-*
pture doth command.
Argument 1 8. If God juftifie all Believers by fuch an imme-
diate Revelation or Declaration to confeience ( or any the like )
then Iuftification may be felt, and difcerned in fe, as fanctification
may, and not only in and by its figns, caufes , effects , concomi-
tants* But the contrary hath hitherto been the Doftrine of Pro-
Ee $■. teftanta,
( 214)
teftants,who have taught that ele&ion and Iuftification cannot be
difcerned in themfelves but only by the figns.as fanftification,e£r.
Argument 19. That Do&rineis not true, which contradið
the experience of the Generality of the Godly, in a cafe where-
in their experience isfitfordecifion. But this Dodrine ( of the
mod learned of that way ) that Juftification by Faith, is fuch an
immediate Declaration to the confcience or foul, without the ufc
of mans reafoning to colled: it, is contradictory to the experience
of the generality ( the moft ) of the Godly, ( of my acquaint
tance, fo far as I can learn ) : therefore, &c. Sure I am, 1 know
not my felf of any witnefs or Declaration of God to my foul*
which was not in the natural way of difcourfe , (' though fuper-
naturally excited, afiifted and fucceeded) ; the Intellect recei-
ving the objective Species, and feeing a Rcafon for the Conclufi-
on in the Premifes : and not that ever I knew any Conclufion,
which is revealed neither in nature, Scripture, nor by humane te-
ftimonie, without knowing the Premifes, and how it rifeth from
them. Yet I confefs I have experience of ftrange unufual in-
comes of Light, and very fuddcnly, when I leaft expected it : but!
it is only in a Revelation of Conclufions from Premifes, (hewing
me fuddenly the reafon of things which 1 obferved not>or fought
after before in vain. But never found 1 an immediate Revelation,
Euthufiafm, or Vifion*
Argument 20. That Dodrine is not to be embraced which
tends diredly to the deluding of fanatick, proud and melanchol-
ly perfons, and to drive all fober Chriftians,or moft,to unavoid-
able defpair ; But fuch is this Doitrine, that all that are Juftified,
have fuch immediate fupernatural Revelations, that they are ju-
ftified or pardoned, without the ufe of difcourfe to colled it :
therefore
1. Howdire&ly doth this encourage every one that hatha
ftrong melancholly, opinionated, or diabollically deluded fan-
cy to conclude that they are Juftified by Revelation.
2. Hownecefifarily doth it leave the generality of fober Chri-
ftians to defpair, who never felt fuch Revelations, when it is
concluded that all the juftified, that is thefaved,muftfeel them.
3. What means is there to difcern delufions,from fuch Revela-
tions
4. All Chriftians then muft live by feeling, if this hold.
CHAP
(?*5)
CHAP. IX,
The reafons why I judge that the EleEl are notjuflified
from Eternity , nor at Chrijls death, nor while they
are Infidels or impenitent. And that we did not Merit
or fatisfie jujlice in Qhrifc but he did it in the per*
fori of a Mediator.
SECT. I.
HAving ( I think ) proved that the Juftification by Faith, §, T
that Scripture fpeaks of, is not the fame thing which they
call Juftification in foro ConfciextU, or Gods Declaration to the
foul, or fentence in the foul that we are juft or pardoned , I am
next to prove that we are not juftified from eternity, or from the
death of Chrift. 1 he former as diftind from the latter, I will
fpeak of but briefly, and then fpeakto both conjun&ly.
i. TheEledarenot juftified from Eternity : I prove it thus.
Argument i. To be juftified, is either to be made juft, or wit-
neffed to be juft, or maintained by Apologie to be juft, or efteem-
ed juft, or fentcnced juft. But the Ele&areinnone ofallthefe
fenfes juftified from eternity : therefore not at all.
Yet I deny not but a man may, if he will fpeak unfitly, put the
name of Iuftification upon fome act that is eternal, and then if he
fo fay, we are juftified from eternity, the thing thai he meaneth is '
true ; though the words ir the proper fenfe are falfe ? For the
Major, if they have any other fit fenfe of the word Iuftification,
when wc know it, we fhall know what to fay to it. For Dr. Twif-
fes Non punire^ & Nolle punire, 1 have faid enough in another
writing to it. To which I will now add but this. Should we grant
that
(2,6)
that Remiffion of fin may be exprefled by thofe terms- it muft be
on fuppofition of the exiftence of a Capable objed : that is ,
that it be about a guilty perfon. For as it is Effential to Ptwifb-
ment) that it be propter peccatum Jot a fault ( real, or miftakingly
judged fo, at leaft;, and if it be otherwife, it is but Affiidion and
no Punifhment : So is it eflential to any. Nonfmire % or Nolle pu-
mre, which may be called Rem?ftion,that the party be guilty who
is the objed. Yea and that it be an ad of God as Redor , of
mankinde : ( or Angels in their cafe. ) Otherwife God might be
faid to juftifie or pardon a ftone ^r a tree from eternity, becaufe
he doth Non panire t not punifh them* and Tootle pumre , refolve
not to punifli them. Now God was not Redor of the Rational
Creature, before the creature did exift ; that is pall doubt : And
as certain is it that man was not guilty from Eternity. If it be faid
that it fufficeth that his guilt had an ejfe cognitum in God ; I
anfwer, when that is proved, I will believe it.
1 . As the guilt hath but anetfecogmtvm, fo the Remifsion can
have no higher a nature, and therefore not have an ejfe Re ale :
Nav it implyeth a denyal of Real exiftence in both : For as the
*!T e c°g"itum of the guilt, is but Gods foreknowledge that it will
be, or his knowledge that it is future, fo his Will not to punifh, is
but a Drcree to Remit that guilt,when it is guilt indeed ; and is no
Remiffion of it from eternity.
2. A purpofe to punifh, is no obligation to punifhment , nor
makes it due : therefore a purpofe not to punifh, is no Remifsion
of any fuch duenefs or obligation.
3. Foreknowledge is an immanent aft, that puts nothing in
theobjecl : therefore it makes if. not guilty, nor removeth guilt.
4. It is manifeft injuftice among men, to fuppofe a man guilty
and capable of pardon or punifhment meerly becaufe it is fore-
known that he will offend, if any could foreknow it.
5; . Foreknowledge makes no man immediately capable of punifh-
ment : therefore it makes him not capable of pardon.
For the Minor, 1. That we are not conftituted jaft from eter-
nity needs no proof. 2. That we are not witneffed, maintained
by Plea t or fentenced juft, need no proof neither. I know none
that will affirm them. The only doubt is, whether God efteem us
not juft, or accept us as juft from eternity ? But this is anfwered
fufficicntly already, and efpecially in my Reply to Mr. Kendal.
i. The
i. The moft learned deny that Gods fectet eftimatkm is anyju-
ftification or pardon, nor fo to be called. 2. if k were, it muft be
the eftimation of Ood as Reftorof mankinde : but he is not
Redor from eternity. 3. God efteemeth not that to be true
which is falfe , nor men to be what they are not : therefore he
efteemeth not men to be guilty before they are guilty,nor juft be-
fore they are juit : Ob. God efteemeth us jultin time ; there-
fore he foefteemed us from eternity, becaufe efteeming is an im-
manent ad in God. Anfw. According to the commonly appro-
ved Doctrine in thefe high points, we muft fay, that as it is but
Denominmone ex trinfeca>ot Relatione RationtifX moft-.That Gods
Acts of Approving and Difapproving, efteeming juft,and efteem-
ing unjuft, arediverfified and diftinguifhedjfo in the fame refpects
they may and muft be faid to begin and end according to their
objects, without any change in God. And therefore we muft
fay that God efteemeth men juft, when they are jujft, and not be-
fore • For the fame Act orEfTence of God, which before was
only denominated, A foreknowing that we would be juft, was not
to be denominated , An efteeming us to be juft, till we are fo in-
deed. So much for that Argument.
^Argument 2. If we are juftiried from eternity , then we are
juftfied without Chrifts fatisfaction as the caufe of it. But we are
not Juftiried without Chrifts fatisfaction as the caufe : there-
fore.
The Major is evident, in that Chrifts fatisfaction was not from
eternity, and therefore could not caufe from eternity. Nor was
there any effect from eternity to be caufed by it ; Gods imma-
nent acts are commonly faid to be God himfelf ; and Chrifts
Merits did not caufe God himfelf. They whom I oppofe, fay,that
Chrifts death caufeth only the Rem latitat*, at non Aft urn volen-
ti*. They cannot fay, therefore, as in the foregoing cafe, that it
caufeth in ejfe Qogmto : or if they did, the fame anfwer will fcem
fitcing to this cafe , befides what is now faid. But I need not con-
tend where I have no adverfary.
The Minor I (hould think moft Chriftians (hould confefs*
Without Blood there is no Remifsion : It is drift that is the
Lamb of God that taketh away the fins of the world What
need his blood be (hed for the Remifsion of fins, that were re-
mitted from eternity > to do that which was done before. That
F f Doctrine
(»i8) -
Doc%ine which fuppofeth i. That God was fo prodigal of his
Sons blood and funerings. 2. That there was no more need of
the fuflferings and Merits of Chrift , then to manifeft what was
done from eternity. 3. That no Eled man was ever guilty.no not
Adam himfelf upon his fall ( unlefs he could be guilty , and not
guilty at once. ) 4. That we are no more beholden to Chrift,
then for doing a needlefs work, as to our Juftification and fafety ;
and accordingly are no more obliged by his favour to gratitude
and obedience ; with multitudes of the like pernicious C onfe-
quents, which I will not beftow the time diftin&ly to handle , or
form into feveral Arguments ab abfttrdo;l fay, this Do&rine which
fo fubvertech Chriftianity it felf, and makes it but a name and
(haddow, cannot be true, it were eafieheretoheapupfortie
Arguments from fo many Texts of Scripture to prove that there
is no Juftification or Remifsion, but by Chrifts Death and Merits:
but I know the anfwer of the Adverfary would be , that it is true
of that fort of Remifsionand Juftification which Chrifts death'
procureth, but not of that fort which is from eternity ; To which
I'ftepl'y, 1 • No Scripture mentioneth the divers forts of Juttifi-
cation which they feign ( of which anon ) 2 . They have ill per-
formed their parts in defcribing and diftinguifhing thefe two or
three forts of Juftification or Pardon, which yet did lie fo much
upon them. 3. For ought I know, they do totally deftroy the
Merits of Chrift : For 1. Mr. E. and the common fort of them
acknowledge that it is nvt nBum volenti*, but rem volitdm; which
Chrift procured or caufed : fo that Aftive Juftification is hereby
denyed to be any effect of Chrifts death: and how a meritori-
ous caufe can work immediately on the efFeft,without working on
the Agent, and whether the effcd of meritorious caufes be not
dire&ly on the Agent, that he may produce the further erfed: , I
have already d'efired Mr. £. tofatisfie me Though this fcruple
may be well folved, yet I think, not by men of their principles.
And what is the Res Volita ? Ifitbeonly Juftification in foro
Confcienti&i it is unconceivable how Chrifts Merit can caufe that,
without caufing the ad: of God. For the Declaration of our
righteoufnefs to our felves, they fay is Gods aft : and the fenfe of
this, or the knowledge of it, Chrifts Merits do not immediately
effect : Merit is not terminated on our confidences. If they fay,
It is Right to Juftification in confcience, that Chrifts Merits do
caufe.,
(219)
caufe, as the /to»W/^w; I anfwer , no Right nor real benefit
can come to the Creature, ( who is wholly Gods own, and at his
difpofe) but by the Will of God , granting it as the efficient
caufe : if therefore Merit be no confideration , caufmg Gods
Will to grant that Right, there will be a difficulty in (hewing how
it immediately caufeth the Right itfelf,efpscially to Vs. And per-
haps it will anon appear, that chey leave nothing to Chrills death
to do in this neither ; but that according to them, we had Right
to all this, and much more,from eternity.
2. The words of the molt fober and learned man that I know
of/nat writes this way, are thefe, Here Mo things may be obferved; Mr. /. Own.
I . What we afiribe to the 'JMerit of Chrlfl : viz. The accomplifi-
ment of that Condition, \*hicb God required to m*ke way, that the
Obligation which he had freely put upon hi mf elf might be in atlujl
force* And fo much ( borv rightly^ I le.we to himjelf to confidtr )
doth Mr. Baxter aflign to our iVorkj : TheJ,l6. p. 1 40.
And all know,that a Condition as fuch, is no caufe, but an An-
tecedent or Can/a fixe qtsAnon. And is not the death of Chrift
then fairly advanced, and his Merits well vindicated ? My con-
ftant affirmation is, and ftill was, that mans works are not in the
Jeaft degree truly and properly meritorious.and that they are fuch
raeer Conditions of falvation(not of our firft Juftifi«ation)as that
they are no caufes of any right we have (no not to a bit of bread,
much lefs ) to Heaven. Do not thefe men well defend the honor
of Chrifts Merits tr "*n, if they give no more to them, then I do
to mans works ? viz. to be no meritorious caufes, fo much as of
an hours temporal mercy ? that is, To be properly no Merits at
all : It feems to me therefore that they do by their Doctrine of
eternal Juftification or pardon, not only deftroy Juftification by
Faith, but alfo all the Merits of Chrift,and leave nothing for them
to do, for the caufing of our pardon or Juftification before God.
Nay, whether this learned man can make Chrifts fufferings and
obedience fo much as a bare Condition , let them confider that
read him,affirrning that Conditions properly muft be uncertain :
and nothing is fotoGod : therefore there can be no Condition
with God : therefore Chrifts death could be none.
Ffz SECT. '
(220)
SECT. II.
ID lit I will fay no more diftin&ly to this immanent eternal Iofti-
^ fixation, but fpeak to it and the other fuppofed J unification
before Faith, both together ; fordifpatch. For all Arguments
that conclude againft J unification before Faith in general, will
more evidently conclude againft this fuppofed a& from eternity ,
then that fuppofed ad, at the undertaking or death of Chrift.
And here it will flrft be requifite, that we may not make the
quarrel or difference feem greater then it is , that wedifcern how
much of our controverfie is about the meer name of Remifsion
or Juftification, and how much about the Thing or Doclrine.
i. It is agreed on both fides, that God doth from eternity fore-
know every fin that men will commit in time ; and that he De-
creeth to pardon ( aftually, and infallibly, and immutably ) all
the fins of his Elect.
2, It is agreed on both fides,that Ghrift gave himfelf a facrifice
and Ranfom for the Ele6t • taking upon him thofe fuffcrings
which he underwent, that we whohaddelerved everlafting fuf-
fering might efcape.
3 I yield more then they defire or agree to, that Chrifts facri-
fice was a fufficient fatisfa&ion for the fins of the whole world ,
and not for the ElecT only $ and that it was not only the fins of
the Elcd, which were the caufe of Chrifts fuffering, but of fallen
snankind in general.
4. It is agreed on both fides.that Chrift dyed not for all alike,
or with an equal intent of pardoning and faving them : But that
he had a fpecial intent infallibly to pardon and fave all his Ele&;
and them alone : And that the Father had the fame intent in
giving his Son to death $ and therefore gave him the Eleft to be
infallibly (zv^d.
5. Itis agreed onboth fides^tbat Chrift did perfectly pay the
Ranfom which he undertook, and left not any part unperformed :
andthathe overcame Death and Satan, and was Difcharged by
Gods
(Ill)
Gods publick Declaration,and that in him God was well pleafed,
This much we agree in.
The firft thing now to be handled, wherein we differ, is, de no-
mine % Whether all, or any part of this be to be called the Jufti-
fication of any particular perfon, not yet believing or born.
Conclu. x . I affirm, that It is not fit to fay that We are fufiified by
all or any of thti, before Vre are born, or believe.
Argument i. If the Scripture never call this our Juftification,
( or fay we are Juftified before we are born, or believe ) then we
may not fitly fo call it- But the Scripture never calls it fo, ( nor
fo affirmeth) .« therefore we may not, &c*
For the Major, I take the Confequence as granted to be good,
on this explication : That I do not fay that in no cafe it is fit to
take up any Name which the Scripture hath not ufed : but in thii
cafe it is not fit. For i. We fhould not depart from the language
of Scripture, in facred things,without necefsity : But here is no
necefsity : therefore, &c. 2. Specially if it be a point of fuperna-
tural Revelation, and not naturally known. But this is fuch: there-
fore. 3, And fpecially if it be a controverted point , where new
made terms, or altering of terms in the application to the thing ,
may foment differences, and cloud the Truth : But this is fuch ;
therefore. 4. And alfo fpecially, if ic be in a cafe of great mo-
ment, where miftakes are more dangerous. But this is fuch; there-
fore, &c. 5. And efpecially if it be a Name or Word , which is
very frequently ufed in Scripture in another fenfe , and never id
this fenfe : For then it isworfe to ufe that word to a fenfe diffe-
rent from that of Scripture, then to devife words that are not in
Scripture at all : For it tends to lead men to a Mifundcrftanding
of all thofe Scriptures that otherwife ufe it. But that is undeny-
ably the prefent cafe : therefore, &c % So that I think I may fafely
conclude that it is not fit nor fafe to depart from the Scripturc-
fenfe in the ufe of the word Juftification here.
And for the Minor, that Scripture never fo ufeth this word. To
avoid the tedioufnefs of reciting every Text where the word is
ufed, and examining them as to this point, it may fuffice 1. If you
will turn by your Concordance to the Texts , and perufe them
impartially , you may fatisfie your felves. 2. If we only fpeak to
thofe Texts that are pretended to fpeak in this fenfe : it is enough.
We have often urged the Antinomians to cite one Text of Scri-
' F if 3 pti
came peccato
res.
(Ill)
pture that faich, fVe are fuflified before rvetoere born^ or do believe ;
and we could never yet fee one produced that had any ftrong
appearance , of-fpeaking inthatfenfe. Nor do I remember any
more then two , that ever I heard produced , with any (hew of
Reafon.
The firft is that Rom. 4. 5. To him that workeih not, but believ-
etl? on him that Juftifieth the ungodly , hii faith u counted to him for
Right eoufnefs. The forementioned learned man faith , Terhaps
Vv 7 0. a '-i° l ^* 4 ma, y be the f unification if the ungodly ^mentioned Rom. 4.
God Abfolvlng aftnner in heaven , by accounting Chrift unto him,
&c. To this I have faid enough againft Lud. filvinw , to which
1 refer the Reader.
see Anton. *• T K Text b Y ungodly , plainly means ( in my judgement )
Fayus on the unjufl ; God makes thofe juft , by giving them part in Chritt ,
Text, Syrus who are unjuft by their own fins.
Imerpresle- 2 . The common anfweralfo, is far liker to truth then their
llnteDeccato ^xpofition : viz. that it is in fen j u divifo, he that was ungodly,
{ and that in the fame moment of time wherein he was juftified )
and not he that was fo in order of nature after Juftification as well
.as before, yea and in time too.
3. Ungodlinefs is by molt Divines fuppo fed to be oppofed to
fandification, and not to our firft Faith : and they judge com-
monly ( till Mr. Pemble) that Faith goes before Juftification and
Sandincation. And therefore it might be faid that the perfon
juftified is ungodly, as being unfandihed ; but not an unbelie-
ver, if they fay, Can a Believer be unfandified ? I anfwer,
There is no moment of time, wherein a Believer is unfandified :
but becaufe in order of nature a man is firft called , and then a
Believer, and then juftified and fandified, therefore Justification
going before Sandification,and after Faith, the objed muft be ac-
cordingly denominated , quoad momenta ratioms, non tempore ;
and we muft fay, God juftifieth an unholy man , ( becaufe he is
not holy in order of nature till after Juftification ;) but not that
be juftifieth an unbeliever, becaufe he is in order of nature a Be-
liever firft. Though I fpeak not this as giving you any opinion of
my own in this point, yet it being the common Dodrine of the •
Proteftant Churches, (hould not by Proteftants be flighted.
4. At leaft they that bring this Text to prove the Juftification
of the Eled before believing, muft confefs that there is no fuch
words
words in the text. And therefore they that will affirm that un-
godly is as much as unbelieving , their bare word is no proof •*
and therefore we muft expect fome better, or take the point un-
proved.
5. Nay,what need we more words with them, when the Text
twice over tells you what ungodly ones are J uftified , even Be lie-
vers : It muft be, He that believethon him that Jufiifieth the un-
godly, and it is his Faith ( that ) is imputed to him for righteouf-
nefs : And this man is not an unbeliever.
The fecond text cited to prove Juft if cation to be a word ap-
plicable to the eternal aci, or to fome before Faith or exift-
ence of that perfon,is Rom. 8. 3 3. ivho frail lay any thing to the
charge of Gods EUcl I It is Cjodthat jujlifieth , Vrho is he that
condemneth ? it u Chrifi that dyed, yea rathtr that is rifen again ,
who is even at the right hand of God , who alfo maketh inter cefsion
for us: Anfw. The whole fcope of the Chapter (hews that it is-
the fenctified Elect that are here fpoken of, and not any other.
It is they that are tn (fhrift Jefus^ that walk^ not after the flefh , but
after the Spirit , to whom there is no condemnation. V. 1. to 14. It
is the) that are led by the Spirit of God, and fo are the Sons of Qod.
V, 14. That have received the Spirit of Adoption, v. 15. Having
the Spirit bearing them witnefs that they are the children of God*
V.16. That are heirs , and joynt heirs with Chrifi, v. 1 7. That have
Hope and Love to God, v. 24. 28. and are Saints, v. 27. And God
doth exaElly tell us his order ofgiJts.v.yo.Tvhere calling goeth before.
Jufiification. In the very text it is plain; 1. It is fuch Elecl ones as
are chargeable and con&emnable, if God did not juftifie them. But
foare not any unborn. 2. It is fuch as the world is apt to ac-
cufe and flander,and condemn , and this is fpoken to encourage
them againft fuch furTerings from the world ; But the world doth
not fo perfecute the Elect while they arc unconverted , and run
with them to all excefs of riot, and are foolifh, difobedient , fer-
ving divers lufts and pleafures : but when they break from their
captivity, and efcape the pollutions of the world. 3 . It is fuch as
CJirift is interceding for, as for ftrength and perfeverance. 4. It is
fuch as Paul was confident (hould perfevere,and nothing feparate
them from the Love of God.
2. And , though I do believe that there is an. Abfolute Ele-
ction of Individual perfons to Faith and Salvation , yet it is cer-
tain,
(2>4)
tain, that the worck£/<?#, and Elettion, do often fignifie that
which is in time , if not far more often then that which is from
eternity : When God by his Spirits effectual Grace doth c hoofe
one, and pafs by another, this is (executive) Election, andthefe
i'o 1 actually chofen or taken out of the world to Chrift, are Elect :
and this is the moft ufual. fenfe of. the word in Scripture , as I
think.
3. The Text fpeaks of fuch asGodhimfelf doth not con-
demn ; but God by his Law doth condemn all Unbelievers , the
Elect as well as others; though not with a Peremptory , Remedi-
Jefs Condemnation Eorhe that believeth not is condemned al-
ready : And God hath concluded all under fin. God chargeth
with fin , confcience chargeth them , and others may charge
them. I conclude therefore that this Tixt cannot be underftood
of Infidels.
Argument 2. If the name Juftificatien be not fitted to the na-
ture of the thing,z//*.. of the Decree of God to pardon us, or the
prefent immediate effects of Chrifts fatisfaction, as to us , before
we did exift : then it is not fit to be ordinarily applyed thereto :
But the Antecedent is true : therefore fo is the Confequent. Here
we (hould examine the nature of the thing it felf , and the fenfe
of the word , but the former will be our work anon, when wc
come to fpeak of the Real or Doctrinal difference between us
in this point ; and the latter is oft enough done by others. I pro-
ceed to the next verbal difference.
fond*, 2. The name of Pardon or Reconciliation is not ft to be
given to Gods eternal Decree of Pardoning^ or to any eternal att t or
any aft not procured by the Mediation of J ejus Chrift. The proof is
the fame with the former. There is no word of God ( that ever
I obferved, or heard produced by any of them to that end ) that
doth fo ufe the word Pardon or Reconciliation. He that faith
rWe is any, let him prove it if he can. I admire that they nei-
ther do fomething in it, or give up that caufe, being fo much pro-
voked to it as they have been.
Conclu* 3. Thoughthe names of Reconciliation, and Taking
or Purging away fin, {and perhaps Pardon) may be applyed to that
-which Chrift hath done for us with God , by his Merits , before we
believe or Were born, yet fhouldit be very fparingly , ank never but
With fufficient caution to difcover , that we mean not an Abfolute ,
Aiiual
C«5)
sAclual Reconciliation of any man^norfuchapArdoningjurgingjsr
taking away his fin.
The reafon is,becaufe i Scripture ufeth thefe words thus, but
very feldom. You hear not any actatChrifts death called by
any of thefe names, once, for many times that you hear of par-
don to Believers, and Reconciling them to God, &c. 2. You
never read thefe words fo ufed in Scripture , but with fufficient
cautionary light ( there, or neer at hand ) to acquaint us , that
it is not perfonal, actual, abfolute pardon or Reconciliation that
is meant : and ufually this is done two waies ; i . In that the Re-
conciliation or pardon mentioned fromChrifts death, before the
finner was born, is never mentioned ("that I know of ) with ap-
propriation to the Eled, or any fort of men more then others,
nor with exclufion of any finner, but as a common Reconciliati-
on or Pardon : Now it is certain that all men attain not to an
abfolute, actual pardon and Reconciliation. 2. In that when the
Scripture doth mention Reconciliation or purging away fin, &c,
as done before we believe, it either prefcribes us fome Condition
or Means by which it may be made Ours in particular, or elfe
fome other way makes it manifeft that it is not yet ours , any
more then the reft of loft mankinds. Let us perufe the particular
places.
The moft remarked text, and moft urged by them that we op-
pofe is, 2 Cor, 5. 19. That God was in Chrift reconciling the World
unto him/elf not imputing their trefpajfes to them, and hath commit-
ted tons the word of Reconciliation : Noty then Vce are Embaffa-
dorsfor Chrift, as though God did befeechyou by us ; We pray you in
Chriftsflead, be je Reconciled to God.To this I have fpoken againft
L. Colvinm,
Note here, 1. That the Text faith not , God was Reconciled
to the world, but Qod was Reconciling the world : He did much,
and as much as concerned the fufficiency of a Sacrifice > Ranfom
and Satisfaction towards an actual Reconciliation, which through
their own wilful rejection, many do mifs of.
2. Note that the Tex* only faith, God Was Reconciling* &c. not
Imputing their fin. Not that he did not at all impute fin to them :
but he was then, not dealing with them according to the defert of
their fin, but in mercy : So far was he in that work from imput-
ing fin to them, or then charging it on them , that he was pro-
G g viding
(226)
viding a fufficient Remedy for the pardon of it, if they would ac-
cept it freely given.
3 . Note that it is not any fpecial fort of perfons, that are here
fpoken of, buz the world ; whether fimply confidered, as the
whole race of mankinde or whether the Gentiles as well as the
Jews : it is to avoid an exclufion of any, and not to exclude any ;
and therefore it is not meant of the Elect only.
4. The next words moft plainly (hew that they were not yet.
actually reconciled, when the Office of EmbalTadors is appoint-
ed, to befeech men in Chrifts ftead, and as if God did it by us, to
be reconciled to God. If they were Reconciled already , what
need Minifters befeech them to be Reconciled ?. I remember Deii
and other Antinomians fay, that God. was reconciled to them,,
but not they to him : but this vain objection I have anfwered in
two former writings already.
The 2. Text that is urged , is Job* 1. 29. *Beholdthe Lamb of
God, that taketb away the fin of the world. Here note 1 . The text
faith not that, He hath taken away, but he taketb awaj^ as Eraf-
mus and Bez,*^ fignifying his continued ad: in taking away fin :
So that it faith nothing of taking it away before we believe.
Bez>a thinks John pointed to Chrift in reference to his Baptifm, to
(hew them that it was by vertue of Chrifts blood , that the fins of
the baptized were taken away. 2. The word hereufed may figni-
fie the taking away of fin it felf in its power , as well as Guilt :
And though we may not expound it as Grotim doth , of taking
away fin it felf only, yet we may well do as other Expofitors do,
extend it to both. Bez,a blames them that reftrain it to the ta-
king away of Punifhment only, and himfelf expounds it of both,
Punifhment and Power of fin. Now it is certain that Chrift took
not away the Power of fin, or fin it felf before we were born, or
did believe. 3. Note that, if it were granted that it is meant of
taking away fin, at the time of Chrifts death, yet it would prove
but a common taking away, and therefore not an Abfolute and
A&ual pardon:For if it be founderftood,the world will never be
proved to be meant of the Eled: only.
Another text that is ftronger in appearance then this, for the
phrafe in queftion, is Heb. 1.3. When be bad by himfelf purged
our fws, fate down on the right hmd of the A4a]efiie on high. To
which I fay, 1. The text faith not he pardoned or Juftified us,
but
but he made a paretic* , as the words arecxpredy. 2. They
whom we in this oppofe, deny not but that it is the fin it felf, or
power of it, as well as the guilt, that is purged away through the
blood of Chnft : yet none will fay that fin it felf, or theftrength
of it is purged away, before we are born or believe, but only that
Chrift made a Purgation,which fhould in time, being applyed, ef-
fectually , and a&ually purge us from fin. 3. The text having
reference to the Jewifh facnrices, doth plainly fpeak of Chrifts
blood as a price or facrifice • and only intendeth that he did make
a fufficient Purgation of our fins, quoad pret-um y velfacrificri per-
fettionem : as far as concerned him as facrificer" of himfejf. He did
all that was bis part on the Crofs to do ; though there remained
more to do in ihe application and conveyance of Right to par-
ticular perfons, by his Word and Sp.rit : It the High Prieft had
offered a facrifice for the fins of an obftina r e impenitent (inner,
he had not thereby made a legal effectual Purgation of his fin ,
fuppofing the (inner, at leaft, to declare h<s Diifcnt and Impeni-
tencv. Yet it ts lb much that Chnft hath done before we believe ,
that we may ieeilenfon why it may bear the name o^Vnr^tion or
Reconc 7,3* ; becaufeit is a Pardon fufficiently purchafed by him,
and grimed freely by God to all that defufe itnot , when it is
offered them. It a Kings Son pay a Ranfom for ic o. Traytors ,
and his Father giant and feal them a pardon, is it not fit or tol-
lerable language to fiy,the King hath pardoned thefe men, or the
Prince hath bought their pardon > Yet it is no adual pardon, till
they confent, if we ftippofe it to be granted on Condition of their
Confent or Acceptance. And fo reafonable, fo naturally necef-
fary is that ConJi:ion,that itisnotufed to be expreflfed in Par-
dons or the like Grants, bat implyed ; But whether exprefled or
not, it is in the nature of the thing moft commonly fuppofed :
And if it did run in an Abfojute form, yet is Acceptance (till im-
plyed as an unquestionable Condition, and as to it. the Pardon ; s
not intended to be Abfolute. Vet if fach a Pardon were brought
to a Traytor at the Gallows , and he refute it , and be hanged ;
men would fay, that Tke K *g «r S Pardon fuch a manjst t
heVQiljxlly refuftd
I know no other texts that have neerfo ftrong appearance of
favouring their caufe, as thefe cited, efpecially the Iaft,and there-
fore I (hall not need to mention any more , but come to the Do-
drinal difference. Gg 2 And
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ANd here it is hard to fay wherein we difagree, becaufe they
agree not among themfelves, fome faying one thing , and
feme another. Moft ©f them fay, that we are a&ually pardoned
and juftified in Chrift at his undertaking to dye for us ; and that
it is but the knowledge , and comfortable feeling of this that is
wanting to us : Mr. Crandons words arethefe in his Epift. Dedic.
Juftification a4 an Immanent atl in God : Asa&mlly compleatedin
the Redemption which is by fhrifty and in Chrift ; both thefe before
we believe. So that it is Adual and Compleated JuftiHcation ,
which they fuppofe to be before Faith. Many of them ufe to ex-
prefs themfelves, that Chrift being the Pjiblick perfon , herepre*
fented all the Eled,and they dyed in him, and fatisiied in him,and
were juftified in him.
The forementioned Learned man, makes the ground of the
Eleds Abfolution to be, they dying with him t as he fpeaks : and
faith that Chrift is Reckoned to #*,and Cjods Reckoning Qhnft in our
•prefentfenfey is the imputing of Chrift to ungodly unbelieving firmer J
for whom he dyed, Jo far as to account him Theirs , to be flow Faith
and Grace on them.for his fake. And If then this be done for Chrift s
fake* rten is Chrift made ours before we believe : And / cannot con-
ceive holfc any thing Jhould be made out to me for Chrift , and Chrift
himjeif not be given to me. And the Queftion he offers is this s
Whether ^Abfolution from the guilt of fin, and Obligation unto
Death , though not as terminated in the Confidence for Qompleat
fuftification, do not precede cur AUual believing ? So that this
learned man feems to judge that the name of Compleat Jufti ca-
tion is proper to that in Confcience , and not to be given to any
before. He feems alfo to judge that Juftification hath Degrees
and Parts at many ioo or icoo years diftance one from another:
Or elfe Abfolution at leaft hath , which we have hitherto taken
for the fame thing with Juftification. For as he calls this in con-
fcience, Compleat purification ; So he faith Abfolution in Heaven^
and Juftification ^differ as Part and Whole. By this much it may be
gathered where our difference lyeth infenfe, as well as terms.
We will except then Juftification as Terminated in Confcience^ and
fpeak to that which is terminated, or ( pafsive fumpta ) confift-
nh in ourmeer Relation, of being Juft : Of all the forementi-
oned
C229J
oned forts of Juftification that will fitly bear that name ( I
mean of A&ual Juftification of fuch perfons,) the firft in Or-
der is Confiitutive Juflficjtion, or Making tu luft : and therefore
if I prove that this is not before Faith , it muft needs follow that
the reft are not. I confefs the grounds of their miftake do call
lowdeft for a Confutation, i . That We dyed Kith £V;/?, or fa-
tisfied in him , or fulfilled the Law in him. 2. That Chrift is gi-
ven to us in fpecial manner more then to others , ( the not-
Ele& ) before we believe. Againft both thefe I would oppofe
thefe two Conclusions.
I. We did neither Really, nor in Gods Account, Dye with
Chrift when he dyed, nor in him fatisfie Gods Juftice, nor fulfil
the Law. Con. 2. Though Chrift were given for the Eleft, more
then others, yet is he no more given to them then others, before
they are born, or before they have Faith. The firft of thefe isoffo
great moment, and is the heart and root of fbmany Errors , yea
of the whole body of Antinomianifm, that I had rather write as
great a volumn as this againft it,then leave it with fo brief a touch
as here I muft do, if 1 fhould particularly fall upon it.Let it there-
fore now fuffice, to tell the Affirmers, that it is their part to prove
it, which I think, they will never be able to do , while Scripture is
taken for Gods Word.
SECT. III. §.3.
IWill come therefore to the point in queftion, and prove this
Conclufion contrary to theirs.
Conclu. 2^0 im* novp living was /uftified, Tardoned, or Abfol-
ved aft u.:lly from the guilt of fen> and Obligation to Dearth , at the
time of (fhrifts death, or undertaking, or from eternity , or at any
time before he U\« born* or before he did believe ; ( or being an In-
fant^ had a Believing Parent,)
Though I think it reasonable that the Cafe of Tnfants and * i mean mi
Heathens that hear not the Word, fhould be * laid by in this whether tl
difpute, leaft the cafe be carried into the dark, and men argue 4 ^>^/(£
minis snot is* wanner.
Gg 3 I
• 030)
I put the Conclufion in their own terms : To me and other
men, all thefe ( or 3 at kaft ) are one and the fame thing , v z.
To be a&ually juilified , and pardoned , and Abfolved from the
guilt of .death, and Abfolved from the Obligation to Death or
Punifhment. Guilt is an Obligation to Punifhment ; at leait ,
Guilt of death diftind: from the nieer Reatus Cttlp*. i he diflbi-
ving of the Obligation to Punifhment, is Pardon ( that is the true
Nature of pardon.) Pardon is taken by fome to be the whole of
Juftificationjand the fame thing ; though notionally differing :
by others to be part of it, and Imputation of righteoufnefs the
other part : or Accepting us as Righteous, as others. Jf there-
fore we are Abfolved from the Guilt of Death, and from the ob-
ligation to Punifhment, then we are certainly pardoned and jufti-
fied. And this muft be in Law-fenfe, as to. Right and Title, and
Conftitutively, at leafti For it is the Law that obligeth us to Pu-
ni(hment,andconcludeth us under guilt : therefore if the Laws
Obligation to Punifhment be diffolved, then in Law we are par*
doned and Conftituted Righteous; This is it therefore that I de-
ny , and (hall now confute ; and in this fenfe I fhall difprove
the pretended pardon and Juftification of the Eled, at the under-
taking, or death of Chrift.
Argument 1. From Jch. 3.18. He th«t Believethon him y is
not condemned : bm he that helUvethnot t ii condemned already, tie
that is condemned, is not pardoned, abfolved or juftified : He
that believeth not, though Ele&, is condemned • therefore.
I know nothing that can be faid againft the Major, but that he
may be condemned in one kind, and yet abfolved in another. But
that is nothing to the Argument , as long as Condemnation and
Abfolution are here taken in the fame kind. Abfolution , as you
heard, is taken for Diflblving guilt of Death, or Obligation to
Punifhment, or Abfolving from thefe : And Condemnation here
muft needs be taken as oppofite to that kind of Abfolution : for
to that in confcience it is not oppofed, as I have already proved :
And to that at Judgement, wl ether by Witnefs, Advocate , or
Sentence, it cannot be here oprofed : For many that are now
condemned as unbelievers, {ball celieve. and then be Abfolved.
The common anfwer is againft the Minor,ihat the Text fpeaks
only of fuch Unbelievers, as fhall fo live and dye, and are not
Eleft : But when that is proved , they fay fomething. In the
mean
f*30
meantime, if Chrift fay without limitation, that He that Beltc-
veth not is con donned already ; We (hall take it for a Contradi-
ction and not an Expofition, to fay, the meaning is, Not all that
believe not are condemned, but they that fhallfo live and dye :
Elfe I know not what Scripture may not be thus perverted. So
Orioen, or any of that mind might have faid, that the Text which
faith, Their norm dyeth not, and their fire u not quenched ; is not
meant of all the d.imned, but of thofe that continue there Im-
penitent and Unbelievers.
Argument 2. They that are dead in Trefpaffes and Sins, and
by nature the children of wrath, even as others, were not juftifi-
ed, abfolved or pardoned, as aforefaid, in Chrift, before they be-
lieved or were born. But many of the Eled were ( after Chrifts
death ) dead in trefpaffes and fins, and by nature the children of
wrath* even as others • therefore.
I think the Major needs no proof. The Minor is exprefTed ,
Bphef. 2.1.5. All the anfwer that is commonly given is, that
They were Juftified in Chrift , and yet children of wrath in them-
felves : But what is the meaning of in Chrift , and in themfelves ?
One man hath but one perfon, and that cannot be at once juftifi-
ed and condemned, in the fame kindf Its like they mean as Mr.
Eyre exprefTeth himfelf ; that it is not we that are the fubjed: of
that Righteoufnefs, but Chrift. That is plain dealing : but then
it is undenyable that it is not we that are juftified by it, but
Chrift: For no Accident is ours, or can denominate us * whereof
we are not the fubjed.
Argument 3. From Ephef. 2. 12. At thtttimeye were with-
out Chrift ^ being aliens from the Common-wealth of Ifrael , and
fir angers from the fovenar.ts of ^Promije^ having no hope, and with-
out God in the World. They that are thus without Chrift , Cove-
nants of Promife, Hope, God, are not in Law Abfolved from the
guilt of death, and obligation to punilriment : But fuch are ma-
ny of theEleitjif not all before they believe : therefore.
Argument 4. From Tit 3. 3,4, 5, 6, 7. For We onr f elves
rverc fometimesfooli(h, dif obedient^ &c. But after that the kindnefs
and Love of god our Saviour, toWard man appeared : not by works
of right eoufnefs Which we hwe done , but According to his iJMercj
hefaved wj, by the Wiffj'ng of Regeneration y and renewing of the
Hcly-Ghoft^yvhichhejhed on us abundantly ^ through Jefus C^' ri fi
our
our Saviour ; that being juftified byhis Grace, we Jhould be made
heirs according to the hope of eternal, life. T f ws are not juftified
nor made Heris before the wafhing of Regeneration, then we are
not Juftified or Abfolved from the guilt of death , before we be-
lieve or were born : But the Antecedent is true (and plain in the
Text : ) therefore fo is the Confequent,
Argument 5. They that are under the Curfe of the Law,(that
is, obliged to death eternal by it) are not juftified, or abfolved
from the guilt of death. But the E led before Faith are, at leaft
many of them, if not all , under the Curfe of the Law : there-
fore.
The Major I fuppofe will be granted ; for the Law to curfe
men to death, when the Obligation to that death is Diffolved,
and they abfolved from it, is to contradict it felf or God.
The Minor I prove thus. They that are of the Works of the
Law , are under the Curfe. Many, at leaft , of the Eledfc before
Faith, are of the Works of the Law : therefore they are under
the Curfe.
The Major is the Word of God, (jal. 3. 10. For as many as
are of the Works of the Larv^are under the cttrfe.The Minor is plain,
unlefs no fuch Jew or Legalift be convertible.
Argument 6, If all are concluded by Gods Laws under fin,
that the Promife by Faith of J efus Chrift might be given to them
that Believe , then theElecl: are not Abf.lved from the guilt of
fin or death , before they believe ; But the Antecedent is Gods
Word ; Gal. 3.22. therefore.
Argument 7. From Rom* 3. 23. 9. IO. 19, We have before
f roved both lews and Cj entiles f hat they are all under fin.F or all have
finned and come fhort of the Cjlory of god. There is none righteous,
no not one. That all the World may become guilty before God. They
that are not righteous, but have finned and come fhort of the
Glory of God, and are nnder fin, and guilty before Godjare not
Abfolved from the guilt of fin and death, nor Juftified : But fuch
are the Ele& before they believe : therefore.
Argument 8. From Rom. 5. 13, 13, 14. Death faffed upon all
men, for that all have finned : For until the Law fin was in the
world : but fin is not imputed Where there is no LaW ; Neverthe-
lefs death required from Adam to Mofes, even over them th*t had
not finned after thefimihtade of Adams tranfgrefion } &c, -But not
as
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as the offence ,fo is the free Gift , &c. Thofe ," over wtiom death
reigned, (according to the fenfe of this text') through the Im-
putation of fin, both original and actual, were not Juftified or
Abfolved from the Guile of death» before they were born, or
were Believers : But fuch were thofe to whom the free Gift
came for Juftification by Faith in Chrift : therefore. I take it for
granted that thofe whom I difpute againft, do take the efficacy of
Chrilts death to be immediately after the fall , or that Adam
was fentenced, and the Promife made, and not only fince the time
of his a&ual dying.
Argument 9. F rom Rom.yi 5,16,17,1 8, 19,20, 21. Thofe men
are not yet abfolved from guilt, and Juftified or Pardoned , over
whom fin reigneth unto death , on whom judgement is come to
condemnation , that are fo made finners, as not yet to be made
righteous, juftified, or have received the free gift : But fuch are
the Eled before they believe : therefore.
Argument 10. YromRom. 7. 1. Know ye not, that the Law hath
Dominion over a man as long as he liveth ? They, over whom the
Law hath Dominion , are not Abfolved from its Obligation
to Punifhment .• But fuch are the EIe& before believing ( all or
fome ) verf. 4. therefore.
Argument 1 1 . Thej that are the Servants of (in free from right e-
oufnefs , doing that rvhofe end and^ages is death, inVrhom fin did
Work, to bring forth fruit unto death, that are not under Grace , but
under the La^ % &c. are not Abfolved from the Laws Obligation
to punifhment, nor pardoned. But fuch were the Eled ( all or
fome ) before believing, flow. 6. 14,1 5. 13.16,20,21,23. and 7. 5.
therefore, &c.
Argument 1 2. From Rom . 8.1. There U therefore noto no Con-
demnation to them that are in Chrift Jefus, that wjII^ not after the
flefi 9 6ut after the Spirit. This plainly implyes, that till men are
in Chrift Jefus , there is ftill Condemnation to them. Thofe that
are not yet freed from Condemnation, are not Juftified, abfolved,
pardoned : But fuch arc the Eled , till they are in Chrift Jefus :
therefore.
Argument 1 5. From Rom. 8. 1, 6,7,8,13. They that have that
carnal mind which is'death, and enmity againft God, and cannot
pleafeGod,andfhalldie, if they hold on , thefe are not yet
Juftified , Pardoned , or Abfolved from the Laws Obligation
H h to
(*S4)
to deathJButfuch are the Ele6l (all or fomej before they believe:
therefore.
Argument 14. From Rom. 8. 2. He that is not made free from
the Law of fin, and death, is not abfolved from the Laws obliga-
tion to punifhment. But Paul an Eled man, before he believed ,
was once not freed from the Law of (in and of death : therefore.
Argument 15. From Rom. 8. 9. If any man have not the Spirit
of Chrift, be is none of his. He that is none of Chrifts, is not Ab-
folved from the guilt of death. The Eled that have not the Spirit
of Chrift, are none of his : therefore. Though they are chofen
by him, they have no Legal Right to him.
Argument 16. From M.8.24,3 2,3 3,34,3 6.They that are yet
in their fins, and not made free by the Son, are not Abfolved
from the guilt of death : But fuch are all Unbelievers , though.
Eled -.therefore,^.
^Argument 17. He that lies under the Threatning , that he
(hall not live ; he that hath no life in him, ( neither of Juftifica-
tion nor Sandification ) fuch are not Juftified or Abfolved. But
they that cat not the fkfh of Chrift, and drink his blood , have
no life in them, and ( except they do it) (hall not fee Life. lob, 6.
53,54,57,58, 59. Read the Text, and note that it is not upon the
meer (bedding of Chrifts blood, but on the eating of his flefh,and
drinking of his blood by Faith, that we receive eternal life, in the
beginnings and right to it.
Argument 18. FromT^/. 5. 5» Thou hat eft all workers of
Iniquity. Thofc whom God hateth, he hath not yet Juftified or
Abfolved from the guilt of death. But the Eled before Conver*
(ion God hateth : therefore. The Minor is proved : God hateth
all workers of Iniquity, the Eled before Converfion are workers
of iniquity: therefore.
I know this is a hatred confident with the Love of Eledion and
Redemption : but not with the Love of adual Reconciliation,
Remiffionjuftification or Abfolution from the guilt of death-For
this Hatred is, when God ftands related to them as any enemy,
according to the terms of his Laws, which is, while the ef&dsof
Hatred, that is , Deftrudion remains their Due according to *
Law* And this cannot be when they are abfolved from that obli-
gation and pardoned* .
Argument 19. From 1 loh, 3 .8, 10. 7. Let no man deceive you :
he
(23$)
he that doth Right eoufafs^ u Righteous, even as he is Righteous. He
that commit teth fixji* of the Devil &c. In this the children of God
are manifefied, and the children of the Devil : whofcever doth not
ri^hteoufnefs, u not of Cjod , neither he that loveth not his Brother.
They that are not of God, nor Righteous, nor are the children of
God , but are the children of the Devil, are not yet Juftified,
Pardoned, Reconciled and Absolved from the guilt of death.But
fuch are the Eled before converfion : therefore. The Minor is
too evident. They that do not Righteoufnefs, nor Love their bro-
ther, are the children of the Devil. The Elc& before Conver-
fion do not righteoufnefs, nor love their brother fat leaft fome of
them ) : therefore.
Argument 20. From 1 Joh* 3. 14, 15. fVeknow thatfte have
faffed from death to life, becaufe Vve love the brethren : He that
loveth not his brother, abideth in Death , &c. He that abideth
in death , and is not pafled from death to life, is not Juftified ,
Pardoned, or Abfolved from the guilt of death. But the Ele A be-
fore Converfion abide in death, and are not pafled from death to
life : therefore. The text proves the Minor. He that loveth not
the brethren abideth in death , and is not paffed from death to
Life. The Eleft before converfion, love not the Brethren : there-
fore. Death here is not only the power of fin, but the guilt of
death : and life is not only holynefs, but Relative life alfo , and
Right to life eternal.
Argument 21. From 1 JW- $.10,11,12. He that believethnot,
hath made God a Ljar, &c. He that hath the Son, hath life , and he
that hath not the Son'hath not life. He that hath not the Son , nor
that lire which God hath given in him, is not yet Abfolved from
the guilt of death, nor Pardoned, nor Juftified .The Eleft that yet
believe not, have not the Son, nor that life which God hath given
in him : therefore, &c.
Argument 22. Heb.ll.6. Without Faith it is impofsible to pleafe
Qod. If it be impofiible for the Elect to pleafe God without faith,
then they are not aSually reconciled to him, nor pardoned, nor
abfolved from the guilt of death without Faith. But the Antece-
dent is true, therefore fo is the Confeque nr.
The common Anfwers, (and all that I know of) that are
made to this, are thefe two. 1 . That the perfon is not in himfelf,
but in Chrift only Pleafing or Acceptable to God, without Faith :
H h 2 and
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an d then in himfelf acceptable when he believeth. To which I
Reply ; Jf by in himfelf, they mean Outfit/*, that Chrift, and not
he himfelf is the Object of Gods Acceptation, or that God is
well plcafed with them, habetnr propofitum, they grant what I de-
lire : It is not the Unbeliever, but Chrift that is righteous too :
therefore let Chrift be the fub ject denominated only, if he be the
only Object of Acceptation : fay not then that men are Abfol-
ved, Pardoned , &c. If by in himfelf, they mean caufaliter , by
way of Merit, 1 hope they will not ftand to it , that the Regene-
rate do meritorioufly pleafe God in themfelves , ( no more then
the unregenerate) but only in Chrift, 3 . Or if another way be
found of pleafing God , yet it is here a general denyal of our
pleafing God ; and if you will limit it to any one kind, it muft be
to that pleafing which is proper to the Regenerate, which is to be
Adopted, Reconciled, Abfolved, &c. 4. To fay that we pleafe
God in Chrift before we believe , is but to contradict the text,
which faith we pleafe him not : and fuppofeth that we are in him
before we believe, which is againft the Scripture.
The fecond Anfwcr I remember in Mr. ?«»£/*, and its the moft
common, viz,* that They cannot pleafe God with their Actions,
or their Actions are not fuch as pleafe God, but their perfbns do :
therefore this text fpeaks not of their perfons, but their actions.
To which I Reply, 1. That this is a contradiction : for the per-
fon to pleafe God,and all his future fins be pardoned before hand,
and efpecially in theAntinomianfenfe, fo as for God to fee no
iniquity in them, and yet to be difpleafed with his Actions. As
nothing but imputed fin can make God difpleafed, fo the Act and
the Actor are fo needy related, that if the act difpleafe God, the
Actor muft needs,in fome meafure,or fo far, difpleafe him. If dif-
pleafure be taken for diflike, or difapproving , then God doth fo
far diflike or difapproveof the perfons, even of Believers , as he
difapproveth their actions : that is,, He difliketh them as evil
actors, or as finners, at the fame time when he is pleaf-
ed with them, and loveth them as Redeemed , Reconciled ,
Pardoned finners in Chrift. But if difpleafure betaken for an-
ger, or Caftigatory pnniChing difpleafure, then this cannot be ul-
timately terminated on the fin, but the (inner - : It is not actions
that are puniflied, but men for actions. God was difpleafed with
David himfelf, and hot with his actions only. If difpleafure figni-
fie s that It is againft Gods will that fuch actions are, then I fay ,
as
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as it is his Legiflativc will it Dtt>ito,that muft be hereunderftood,
fo it is as much againft his will, that fuch a perfon do it, as that it
be done : He doth not ufe to conftitute the Duenefs of actions,
without determining of the perfons from whom they (hall be due 5
Actions are not the fubjects of his Government , fo properly as
actors. He forbiddeth actions no otherwife , then by forbidding
the perfons to commit ihem. He faith not, There (hall be no mur-
der, adultery, &c. but, Thou (halt not kill, Thou (halt not com-
mit Adultery, &c. Moreover, when the fin lyeth in the Act of
Reafoning, Willing, Nilling ; the Elicite Acts of the Rational
foul, it is fomewhat nice diftingui(hing,to fay, God is not pleafed
with the Actions,but he is fully pleafed with the Actor : And they
that afTert fuch curious niceties, fhould do well to prove them
plainly out of Scripture,if they can, an<Jpot expect that all men
ihould be fo credulous as themfelves, nor too eafily accept them
on their bare obtruding, and naked affirmation. My plain opinion
is, that though God be moft eminently and principally pleafed
with us, in Chrift,and for his Merits, and not at all for our own ,
yet that he will not be perfectly pleafed with us in this life,but on-
ly in that life, when by Chrift we (ball be prefented to him per-
fect, blamelefs, without wrinkle or fpot. He that perfectly pleaf-
eth God, ishimfelf moft perfect, as having attained his end , and
therefore is glorified in heaven.
2. But all this that I have fpoken, is not very needful : for it is
not only unproved that it is only the actions,and not the perfons
that the Text fpeaketh of, but the contrary is moft evident in the
Text. For v.2. It was the Elders themfelves,and not only their A-
clions that obtained a good Report by Faith. In ^4. it was Abel
himfclf that obtained witnefs that he was righteous , and not only
his a&ion In v.j. it is faid of Henoch himfelf,that he had this Te-
ftimony.that he pleafed God.So that it was Henoch himfelf,& not
only hisa&ion.And then the words of the text in hand are imme-
diately added as an Affumption, But without Faith it is impoflible
to pleafe Goi : whereby it is paft queftion that it fpeaketh of the
fame Pleafing as the foregoing words do, which is of the perfon.
And therefore Beza renders it, %s4tqm fieri non pot eft ^ut abfqtit
fide quifquam Deo Jit Gratus, applying it to the perfon.
And the next words which are given as the reafon of thefe,do
further evince this. For he that cometh to God ( anifo Will be Acce-
Hh 3 fted
p ted of him ) mufi believe that he Is-, and that he is a Rewarder of
them that diligently feek him : And it ts the Perfon that he Re-
warded
All the following Chapter running in the fame ftrain.doth ful-
ly manifeft, that it is the perfon that cannot j ] od,
without Faith, and not only his Actions, it being the Acceptati-
on, Justification, or Salvation of Perfons by Faith, chat the whole
Chapter treats of.
^Argument 23 . From 1 Cor, 6. 9, IO, 1 1. Knoftye not that the
unrighteous Jl all not inherit the Kingdom of God } Be not deceiv-
ed : Neither Fornicators, nor Idolaters, nor Adulterers, nor Ef.mU
nates > nor Abusers of themfelves with mankind , nor Thieves . nor
Covetous , KcrDrunktrdS) nor Re viler s, nor Extortioners fhall In-
herit the Kingdom of €0^ Andfuch were fome of you but ye are
Vcajbed, but ye are fanftified, but je are Juftified in the mama of the
Lord fejut, and by the Spirit of our Q d. Thofe "men who lye un-
der the Threatning of being fhut out of heaven, even by the Law
of Chrift, and on whom that threatning (hall be executed,if they
be not waibed, fanCtified,and juftified afterward, are not yet jufti-
fied, pardoned or abfolved from the guilt of death. But fuch arc
the Eled before converfion .• therefore.
Argument 24. From Gal. 5. 18. 23. But if ye be led of the
Spirit^ye are not under the Ldft. Againftfmch there is no £,*jj\They
that are under tte Law, and againft whom the Law is,are not Ab-
folved from the Laws Obligation to punifhment. that is, not par-
doned or juftified. But fuch are all unconverted ones, even the
Ele&that have not the Spirit ; therefore.
^Argument 25. From (7*/. 5. 2, 3, 4. Behold I Paul fay unto
you, that if ye be circumcifed, Chrift filU profit you nothing. For I
tefiifie again to every m*n that is circumcifed that he is a debtor to
clothe Whole Law. Chrift is become of no effect unto you, whofoever
of you are Juftified by the Law 9 ye are fallen from Grace. They that
are Debtors to do the whole Law, and to whom Chrift is become
of none efTed , and profiteth them nothing, as to the matter of
righceoufnefs, are not juftified, pardoned, or abfolved from the
guilt of death : But fuch are fome of the Ele& , before erTedual
faving Faith : therefore.
The Major feems to me to need no proof. The Minor is plain
from the Text. Paul fuppofeth fome of the Galatians cither re-
ally
ally in this Conditio, or too nea^andinpolIibilitT ofit: Arc
yet uciuppuJCiu UJviii i\ctu«cxs0ic s *> ayycAi^xu uy Lis CXDOfQ*
poos, and many particular pafTages in the Ep:i:.e. : . Seeing it is
pool the fin igamfi the holy Ghoft no mancan gi^e ^ reafbn why
the Elcd, berc-re crue Cor-.c:fion 5 :-hc-::h£i:e: comicriofu and
cofmnoi] profeiuon, may not fa Li boo it as v^cil as others, The Go
is not uncurable nor unpardonable : N :: hath God made arv
Promife that none of his Eied&all fail into it. i Naytherea-
fon of the ApoMe plainly Qiewcthdiat all the Jews that expe-
cted Joftiikarion by the Law, acd not by Chnft, (which was the
cafe of the unconverted, at lea:: . :" many ) , were in the lame
condition, even Debtors to do the whole Law ; ar.d CLru: ofnone
teems fo phingthacitE not eafieto decern what may
But we may conjecture they will fay : 0fj. i. It
•*■ :■: -,:.z ; : . .■: : .-. the.: '.•'■ : fee. rg :: - ■ 1: . :':
it to them, and not before Goft A v. The con-
i
.Cu
trary is plain in the Text. i. It is a greater matter then a
prebenfionof Conference, or an igiiorance of the felicity
they had Right to, that the Apoflle fpeaks of : as the wb
piftle (Lews. z. He laith cxprefly , that they sn Aforj n
Vth*U L*m ; So that it is matter of Debt, and not meer i
of knowledge , conceit or fenfe, that he fpeaks of . 3 . He faith
at Chrifr pronteth them nothing, and is become of no
fed to them : But furely if they had then Right to fafvatio
were pardoned, juihfkdjabfohed from all gull: of death,
much, though they wanted the i
recovered. Anjto. 1 . It is plainly to be undedtood, as to tfc e
ject in hand : that as to ] utHfkatioa, Remi mon of fin, ar :
charging from the Debt of the Law, he is yet of none effect to
them, and pronteth them nothing. 2. Though he have fatisfied
Gods Joftice for them, and intend in time their infallible conver-
sion, by giving them Faith and Repentance, yet thefe are in hin>
felf and have made no change on tbem,and therefore Chnft i
ne effect to them, and profited! them nothing , either as to
San drincation, or : :.oo and Abfohicioa.
Obj. But the Text fpeaks only to them that are Juflifiedby the
Lafo, and that is no man. Anfto. i. But do you think the Apo-
ftJe fpeaks to no man ? 2. The text faith, Every man that is cir*
cttmcifed^ and that was not no man. 3. If any had really been
juitified by the Law, they had not been fo miferable as Paul de-
fcribes thefe, 4. It is plain therefore that Paul fpeaks of thofe that
expected to be Juftified by the Law , and fo thought and profef-
fed, but were not fo indeed.
Obj. Paul fpeaks only on fuppofition that they live and dye fo,
and then they are not Eled. Anfw. That is to contradid the text,
and not to expound it. Paul fpeaks in the prefent tenfe, To every
man that is circumcifcd , Chrifl is become of none eff eel . And he
fpeaks to them as miferable.and yet curable, and therefore endea-
voreth the cure of fome, and the prefervation of the reft.
Argument 26, From 1 Qor. 1 1. 27. Whofoever /ball eatethis
bread) and drinks this cup of the Lord unworthily , /hall be guilty of
the body and blood of the Lord. He that is guilty of the body and
blood of the Lord, is not abfolvedfrom that guilt. Some Elect
men are guilty of the body and blood of the Lord : Too eafily
proved, in that they before Converfion may eate and drink un-
worthily • therefore.
Argument 27. From Heb. 8. 1 1,12. For all (ball know me^from
theleafttothegreateft. For I will be merciful to their unrighteouf*
xefs 9 and their fins and iniquities will 1 remember no more. Jf God
do put his Law into mens minds , and write them in their hearts ,
and give them to know him, at the fame time when he pardoneth
their tin, and putteth them out of his Remembrance, then Jnfi-
dels or men unborn are not pardoned: But the Antecedent is plain
in the text: therefore.
They cannot fay , it is only pardon in confeience that is here
fpoken of, for it is G ods Remembring their iniquity no more - y and
being merciful to them, being their God y &c.
-Argument 28. From Heb. 9 .15. And for this cAufe he is the Me*
diator of the New Te (lament, that by means of death for the Redem-
ption of the TranfgreJJions that were under the firft Tefiament y
they which are called might receive the Promi/e of eternal In-
heritance. If Chrift were the Mediator of the New Tefta-
ment for this caufe, that his death for Redemption of tranfgre£
fions, might be a means, that they that are called might receive
the
the promifc of the Inheritance, then was it no effeft of Chrifts
death, to give that Promife to the uncalled, (and if not the Pro-
mife of eternal Inheritance, then not of Abfolution, for it is con-
fefTed that they go together) : But the Antecedent is true : there-
fore fo is the Confequent.
Argument 29. From Jam. 5. 20. Let him know, that he Which
converteth the firmer from the err our of his way , Jbalt fave * foul
from death , and [hall hide a multitude of fins. So Mark. 4. 1 3. Left
at any time they fhould be converted, and their fins /hould he forgiven
them* If upon Converfion mens (ins be forgiven them , hidden,
and their fouls faved from death,then were they notforgiven,and
Abfolved from the guilt of death before. But the Antecedent is
true : therefore fo is the Confequent. It cannot here be faid that
it is in confeience only that all this is done : for that were not to
fave a foul from death, but to fave a foul from the forrowful ap-
prehenfions of death ( which yet the wicked are feldom troubled
with ) : if that the man were faved and abfolved from the guilt
of death before. Nor were this to forgive them fo properly, as to
acquaint them that they were long before forgiven.
Argument 30. From All. 26. 18. To of en their eyes , and turn
them from dar \nefs to light , and from the power of Satan unto God %
that they may receive Remiffion of. fin 9 and Inheritance among them
that arefantttfied^ by Faith that is in me. If it be Gods Order to
give men illumination, and Faith that they may receive Remifsion
of fins, then their fins were not before Remitted : But this is Gods
Order : therefore, They receive not what they had before.
Argument 3 t. From Rom. 8. 30. Whom he called^ them alfo he
fuftifitd &c. Juftification is placed according to Gods Order be-
tween Calling and Glorifying : therffcrc it is not before we be-
lieved or were born. The more are thefe two laft cited Texts to
be regarded, becaufe they do the mod clearly, and as of purpofe
cxprefs the order of the caufrs of falvation, or of God in con-
veying to us the faving fruits of hritts death, of any that I know
of in Scripcure.
Argument 3 .-. From Pfal. 32. I, i, 3. with Rom. 4. 6, 7,8, 9.
Sltjfed is he wbofe trtnfgrejpon <s forgiven , whofe fin is covered.
£le(fe.i is the man to whom the Lord imputetbnot iniquity, and in
Vehofc Spirit there is noguJe. And Paul fheweih, that all this is
I i when
when Faith is imputed forRightcoufnefi. If mens eranfgttfsioa
be then in order forgiven , their fins covered, and not imputed to
fihem, when their Spirits are without guile,and when they believe,
and not before ; then Infidels, or men that are no men , are not
forgiven, Justified or Abfolved.But the Antecedent is true: there-
fore.
Argument 33. From Aft. 8. 21, 22,13. Thouhaft neither pare
nor Lot in this matter^ for thy heart is not Right in the fight of Godi
Repent therefore of this thy wickednefs> and fray God, if perhaps the
thought of thy heart may be forgiven thee* For 1 perceive that thorn
art in the gall of bitternefi , and in the bond of Iniquity : whether
by this matter iv -ra> h*ym rovro, be mean! in Chrifi, and the fyrac*
of Chrifi , t or eife in the Word of Promife which we preach ; the
matter comes all to one. He that hath yet no part or lot in Chrift
or the Promife of the Gofpel , and is not forgiven, but is in the
Gall of bitternefs , and obligation of Iniquity, is not Abfolved
from the guile of death, or obligation to Puniflimenr But fuch
mayanEle&perfonbe, before conrerfion: therefore. The Mi-
nor is proved from the text thus, 1. There is no fin here charged
on Simon , but what an ESeft man unconverted may commit,
a. Peter fuppofeth this, when he fets him on praying for forgive*
nefs, 3, ; His rcafon, for thy heart is not Right withGod y makes thit
the cafe, in fome degree at letfr, ' of all whofe hearts are not right
wiehQod: and that Is the JEle^ft as well as other, before Con-
verfion.
Argument 34. %A&.\%* 38,39. Through this man is preached eon*
to j ou the fergivettefs of fins : and by him all that believe are jufiifi~
tdfrom aU things from which ye could not bejufiiped by the Law of
Mofes. If that Juftifkatita which is oppofed to the ( fuppofed)
Juftiffcation by the Law of Mofes 9 come with or after believing ,
then no Infidels are abfolved from the Laws Obligation to death*
But the Antecedent is plain in the text : therefore.
Argument 3 5 From I Joh. I .$.Jfwe confefs our fins Joe id faith-
ful andjuft to forgive us our fins , and to cleanfe us from all unrighte-
mfnefh And yerf. 7* *3*t if me 'toalkju the light % as he is in the light, t
w# have feUo^Jhip one with another , and the blood of Jefus Chrifi
eleanfeth us from all fin. If thofe that will dot confefs fin, nor
H»ikmdhc bghtbc not forgiven, not deaoftd from all fin,tficn no
Infidels
Infidels or Impenitent ones, though Elcft f arc forgiven, or to
cfeanfed. But the Antecedent is plain in the text, therefore.
' It may be obje&ed. I .That he faith not, that no other arc for«J
given. A r .fa\ It is moft plainly implycd .• or elfe the Apoftle could
not make Confeilion a Condition, no nor fo much as a fign % to
diftinguifh the pardoned from theunpardoned. 2. It may be ob-
jected, that this is fpoken of true Believers, and yet they are for-
given. *s4nfft, i. Prove that it isTpoken o( them. i.Theywalkin
the light. '.*: And confefs fin. 2. If it were, yet would it hold a)
fortiore : If true Believers, whofc former (ins are pardorred,fhail
not yec have their future fins pardoned, but upon Confefsion,c£v-
then much lefsfhall they that yet have no fin pardoned , receive
pardon while Infidels.
^Argument 36. From Prsv. 2 4.14. He that faith to the \vickeJ 9
Thorn art righteous, himjhall the People curfe, nations foall abhor
him- If God have forbidden it men as a hainous (in, to fay , the
wicked is righteous, then he will not do it hfmfelf. But the Ante-
cedent is true : therefore.
Though the Confequcnt hold not in ail cafes, yet in this it wilt,
where the reafon of the prohibition is becaufe the thing fpoken b
falfe : for God cannot lie. Ob). But this is fpoken only of Inhe-
rent righteoufnefs, and not of that which confifteth in a Right re
Impunity. zAsfw. I deny it, God forbiddeth alfo Juftifyjng the
wicked, as an abomination to him. He that faith to the wicked *
either> Thou art not wicked \ otThon Art not condemnable, jruiltj of
death, or obliged to punifimmt ; doth juftifie him , and fay . Thou
trt Righteous. Obj. Godhimfelf juftifieth the-ungodly or un-
righteous. Anfa. That is not by faying they are righteous when
they are not, but by making them righteous in Law fenfe, of un-
righteous, and then judging them to be as they are. And he jufti-
fieth them fententially by the Gofpel thatarenotjuftifiableby
the Law : But he Juftifieth them no further then they are truly
Juftiftab
Obu Cut we are never righteous inourfc I rift
Anfrv. God makes us our felvesRighte rigMto
Impunity anS the Kingdom, for the facrifice and Merits of Chrift.
Obj. But we are not righteous inherently with fuch a riphteouf-
nefs of our own Works, as will fuffice to Juftifie u?
againftthe Accufations of the Law. Axfie. NordothGod (
a eftccr.
C*44)
efteem usfo, not fay vfearefo, nor juftifie us on thofe terms.
Argument 37. From 2 Vet. 2. 14. CMal. 1. J4» 7 rr * 17. £•
Tro. 3. 33. If many of theEleft before Converfion arecurfed
of Cod, and his curfe be in their houfe> then are they not Abfol-
ved from all guilt of death, and obligation to puniftunent. But
the Antecedent is plain in the text ; therefore.
^Argument 38. From Pfal. 10. 3. Zack. II. 8. Pfal 5. 6.
Pro. 1 1. 20. and 17. 15. and 28.9- and 15. 8,9«and 16.5. If the
Eleft before Converfion are abhorred of God, and are an abo-
mination to him, and their facrifices , and prayers an abominati-
on to him, then are they not Juftified, pardoned, actually recon-
ciled, or abfolved from guilt of death. But the Antecedent is plain
in the text : therefore.
At leaft me thinks they whom we oppofe,(hould fee the ground
of their Affertion fubverted by all this : For if the perfection of
Ghrifts fatisfaftion were a fufficient ground to conclude that God
muft needs immediately pardon and abfolve us, or did fo, or that
lie were unjuft if hefhould lay any penalty onus , whenChrift
hath born our punifliraent , then the fame reafon would prove it
unjuft in God , to Curfe us, Abhor us , Abominate us, and
actually inflift caftigatory puniftimentson us , when Chrift hath
born our punifhment.
Argument 39. For brevity , (hall be from all thofe texts that
affirm Remiffion of fin, and Juftificationtobe given to men , if
they will Repent and Believe, or to be by Faith,or to follow faith :
AB. 10.43. To him give all the Prophets witnefs, that through his
tiame^whofoever believeth in him fhall receive Remifsion of fins .Aft.
3i 38. Repent and*be baptized every one of you, in the name of Jefus
Chrift for the Remifsion of fins, Luk. 24. 47. And that Repentance
and Remifsion of Jin (hould be preached in his name among all 2{jti~*
ens* Aft. 5. 30, 31. Whom y e flew and hanged on a tree^ him h*th
(jod exalted ^oith his right hand to be a Prince and a Saviour, for to
give Repentance to Ifrael, and forgivenefs of fins . So thofe that
fpeak of the forgivenefs of the particular fins of the Godly, af-
ler the Commifsion, and where they arc taught to pray for ic. And
1 Ioh.i.9iLuk'6-$7* and 1 1 . 4. Chlar. 11. 25^26. Van, 9*9)19.
Zfr.31.34. and 3<5i ^Tfal. 86. 5. and 25, 18, zfhron. 6. 21,
25, 27, 3o r 3 9. and 7. 14; 'Pfal, 1 3 o. 4. and 5. 1 . 1 . 9 . So of Jufti-
fieationby Faithi /fa. 53, I j. By his knowledge fiaflmy righteous
fsrvanti
(MS)
fervant luftifie many t for heJhaS bear their iniquities. Rom. 3. 30,
31,15,26,28,30. Therefore by the deeds of the Law Jball nofiejh be
juftified in his fight ^ &c. But now the righteoufnefs of 'God , -without
the Lawis manifefted, See. Even the right eoufnefs of god, Which
id by Faith of lefts thrift ,Hnto alLandufon all them that believe ,&o
For all have finned and come fhort of the glory of God y being jufti-
fied freely by his Grace through the Redemption that is in lefus Ckrift:
Whom god hath fet forth to be a Propitiation through Faith in his
blood y to declare his right eou fine fs for Remiffion of fins that arepaft
through the forbearance of God : To declare I Jay at this time his
righteoufnefs^ that he might bejuft, and the Iufiifier of him that be-
lieveth in lefus. IVhereisboaftingthen ? It is excluded. By What
Law ? Of works ? Nay, but by the Law of Faith : therefore we
conclude that a man isjufiifiedby Faith , without the deeds of the
Law. Seeing it is one God that fhalljuftifie the Circumcifion by faith,
and the uncircumcifion through faith. Do we then make void the
Law through Faith, &c. Rom .5.1,2. Therefore being juftified by
Faith, we have Peace with Qod* through our Lord lefus Chrifi, By
Whom alfo we have accefs by Faith into this Grace wherein we ft and.
Qal, 2. X 6. Knowing that a man is not juftified by the works of the
LaW , but by the Faith of Icfus Chrifi, even we have believed in
lefus Chrifi , thai we might be Iuftifiedby the Faith of Chrifi , and
not b) the Works of the Law : for by the Works of the Law (hall no
fiefh be juftified. Vcrf. 20. The Life which I now live in the ftefh, I
live by the Faith of the Son of god, &c.Gal. 3.7,8. Know ye there-
fore, that they which are ofFaith t thefame are the children of Abra-
ham. And the Scripture forefceing that God would juftifie the
Heathen through Faith, preached before the Gofpel unto Abra-
ham ; In thee JhaU all Nations be blejfed. So then they Which be of
Faith, are bleffed with faithful Abraham. For as many as are of the
Works of the Law, are under the Cur fie, &c. But that no man it lu-
ftifiedby the Law in the fight of God, it is evident : for thejuft (ball
live by Faith : and the Law is not of Faith- 22. But the Scripture
hath concluded all under fin , that the Tramife by Faith of lefus
Chrifi, might be given to them that believe. 24. Wherefore the Law
was our School-mafter to bring us unto Chrift t that We might be jufti-
fied by Faith. 26. For ye are all the children of God by Faith in
Chrifi lefus. . So hm. 2. 13,14. to the end. Many more to the
like purpofe might be added, in which it appears that Gods time
I i 3 and
(i 4 6)
And order of giving us pardon and juftification , is upon our Be-
lieving, and not while we are Infidels : and that this is a Juftifi-
cation in Law fenfe, and notmeerly in conference , as was before
proved : It was not only by Chrift and the Abfblute Promife
made to the Hied, but it wasi>y the Law of Faith that boafting
was excluded. I will not (land to anfwer the v^n objections here
brought in by fome, knowing that the light of th^exprefs text to
the impartial may fuffice.
^^ArgumtM 40. Shall he from all thofe texts } which fay Faith
irimpftted to us for righteoufnefe ; which npon ibefe two Con-
siderations do cleerly evince the point. 1. That it is not only*
judicial Sentence, much lefs a fenfe or Reception in confcicnce ,
which both imply that the perfon is before conftitutcd or made
righteous in Law ; But it is the very giving and imputing of
rigbteoufnete it felf that is here mentioned. 2. When the intereft
of Faith isfuch that it is faid to be imputed for righteoufnefs, it is
undenyable that it is not while we arc Infideisthat we arc righte-
ous.
I go not about now to determine how far, and in what fenfe it
is that Faith is imputed: but in what fenfe foever it is, it (news that
Faith there muft be, or elfe how can it be imputed for righteouk
nefs at all. As for them that fay.that by Faith, is not meant Faith t
but Chrift,I hope I (hall not believe them,as long as I believe that
God would be underftood : and that the Worais a Lamp and a
Light, and not a darknefs. And for fome of the Reformed Di-
vines themfelves, that fay that it is thrift believed *"* ,that is meant
by Faith,though'I doubt not but Faith Effentially includeth Chrift
its object, and therefore accordingly connotesit, and therefore
whenever it is faid that Faith is imputed for righteoufnefs, or that
we are juftified by Faith: it is connoted that we are in a more ex-
cellent kind of caufality juftifred by Chrift, then by Faith ( Faith
indeed being no proper caufe) ; Yet I believe not that by Faith %
is not meant Faith it felf, but only Chrift : and the contrary to
him that will read the text impartially is as evident,as any fenfe can
be in words : But yet if it be Chrift believed in, that is meant by
Faith,'then Faith there muft be : It is not Chrift defpifed, or
not believed in that juitifieth, or pardoneth, or abfolvcth any. I
will recite fome of /the words : Rom. 4. 3. &c. For What faith th$
Swiff fin} Abrafc^ believed (jod, and it was counted to him for
rtghteoufntfi.
YM7)
right ttufntfs. 5. To him that workttb not, but bolitvttb on him tba*
pftifierh the ungodly jois Frith is counted for right eoufnejs. 6- Evou
us David dtfcribeth the bleffednefs of tht man, unto whom God im~
mteth right eoufnefs without Work** 9- Pnitb was reckoned to Abra •
mm for righteoufnefs. IO Hoft was it then rec kotfed y ^CC»l l.^fndho
received thefign of Circumcifion, afeal of the right toufnefs of the
Faith, which he hadyet being uncircumcifed : that he might be the
father of all them that believe, thai right eoufnefs might be imputed
U them alfo. I J . For the Promife that he fltould be heir of the world,
was not to Abraham or to hit feed, through the Law,but through iho
right tonfnefs of Faith. 1 6. Therefore it is of faith, that it might
be by Grace, to tht end tboTromift might bo fiort to alt the feed.
1 8. fYho againfl hope, believed in hope, that he might become the Fa-
ther of many Nations, &c. 1.9. A nd being not weak in Faith , bo
noufidered not his own body now dead, &c. 20, He ftaggerod not at
tbe Promife of God through unbelief ; but ftatftrong in faith , gi-
ving glory to god. H . And being fully perfwadtd i that what he had
frowmfed, he wat able alfo to perform. »2. And therefore it was
imputed to him for rigbttoufnefs. 2$. Now it was not written for his
fake alone, that it was imputed to him. 24. But for us alfo, to whom
It (bait be imputed , if we btliovton him that raifedup lefus our
Lard from tht dtad. Gal. 3 . 6. Even as Abraham believed God t and
is ft as account td to htm for right eoufnefs. Jam. 2. 23. Abraham be-
lieved god 9 emd it mas imputtd unto him for rigbttoufnefsyVtd ht ft at
9aiti % tbtfritudof <jod«
SECT. IV.
HAving prodaced thefe Arguments from the words of Scri-
pture, I (hall next add faifce more from the nature of the
thing ; by which the point in hand (ball be evinced*
Argument 1 . To Pardon , Abfolve and Jnftifie, are a&f of Jtfas
Chri^,aiKing,and as Judge : By being a facrificc and Raafom
toiatisficJuftice,hedidnotadasKingor Judge : therefore by
ibtftg a facrificc md Ranfom coiacicfie Juftice, he did not actually-
Facdon,
(H»)
pardon, Abfolvc, or Juftifie, ( but only Merit Pardon, Abfolu-
tion and Juftification , to be given by him as King and Judge. )
Two things are in the Major to be proved : The firft is that par-
don and Juftification are Ads of Jems Chrift : And the proof
(hall anfwer them, that fay, It is enough that it be an Ad of God
the Father for the fake of J efus Chrift. To which I fay : It would
clear much of thefe matters to mens underftandings, if they would
confider this great Truth, that, As it was not man that finned,
that did by himfelf (naturally or legally) fatisfie Juftice, fo it was
not thought meet that man himfelf ftiould receive the immediate
fruit of that fatisfa&ion ; but as it was a Mediator that fuffered
for us , fo was the world delivered over to the Mediator as Re-
deemer of them, as being his own, being bought with a price :
and fo the pardon that was immediately granted by the offended
Majefty was into Chrifts hands, and not the finners own that is,
A Right of granting out pardon to them as a King-Redeemer,
on terms moft agreeable to his ends and intereft : ( with refolu-
tion not to do it equally to all, nor with equal fuccefs. ) So that
God as the offended Legiflator of the firft Law, upon fatisfa&ion
made, was reconciled, as far as the Intention of the Satisfier and
fatisfied did require ; that is, fo far as to Remit all into the Re-
deemers hands, and give him Power, Right and Commifsionto
grant Pardon by a new Law,which fhould not be as the old.which
was fitted to man in perfection, but a Law of Grace , fitted to
man in fin and mifery, giving him a Saviour and falvation on con-
dition of meer Acceptance. ( Purpofing to caufe his chofen in-
fallibly to accept him.,) So that though the Father as Redor ac-
cording to the old Law, being fatisfied, did give to the Redeemer
a Right of pardoning us, and delivered alt things into his hand f
yet the adual pardoning of us muft be an aft of the Redeemer
nimfelf ( and the Father in and by him, as Cjod- Redeemer ) by
a Promife, Covenant or Law of Grace, made as King . after the
Moral being of hi- fatisfa&ion. Now that Chrift hath made no
Ad to pardon man, but the LawW Grace, promtfing Remifsion
and Juftification if we Repent and believe, I fl^ll fhew further in
due place. The fecond thing to be proved in the Ma jor is,that as
Remifsion and Juftification are ads (or an ad ) of Chriit, fo
it is of Chrift as King and Judge. I will firft prove the former that
Chrift himfelf hath Received a Right of pardoning. Math. 2$.
18, ip,
(249)
1 8, 1 9, 20. *AR Pcftcer is given to me in heaven and in earth ; (jo
ye therefore and teach all Nations, baptizing them, &c. Teaching
them to obferve all things whatfoever I have commanded you, Wlier
Mark, 16.16. it is , He that believeth and is baptized yfbati be faved,
and he that believeth not fiati be damned. Where we fee firft the
fulnefsof his power, and that the Law, or Ad of Grace and Par
don granted by that Power. Luk^ 5. 24. Th*tye may kfoto that the
Son of man hathpower upon earth to for give fins , &c. Lsfk. 10*12*
All things are delivered unto me of my Father. Job. I J. 3. fefits
knowing that the Father had given all things into hit hands. Joh.3 .
35, 36. The Father loveth the Son, and hath given all things wts
its hands. He that believeth on the Son hath ever lading life, and he
that believeth not the Son, /ball not fee life, but the wrath of God abi-
deth on him. Joh. 5. 2%. to 30. For the Father fudgeth no manjbut
hath committed, all Judgement unto the Son : that all men Jbottld
honor the Son, even as they honor the Father. Verily, l r erilj, I fay
unto you, He that hearefh my Word , and believeth on him that fine
me, hath ever/afiing life, and /hall not come into condemnation, but is
pa fed from death unto life. Verily, Verily, Ifuj unto jou, the hour is
coming, and now is, When the dead/hall hear the voice of the Son of
God, and they that hear fhall live. For as the Father hath life in him"
felf) fo hath he given to the Son to have life in himfelf. lAnd hath
given him Authority to execute Judgement alfo , becanfe he is the
Son of man, Marvel not at this, for the hour is coming in which all
that are in the Graves fhall hear his voice 9 and (hall come forth ; they
that have done good, to the RefurreBlon of life , and they that have
done evil, to the Refwrreclion of Damnation. Rom. 14. 9. For to
this endffhrift both Dyed, Rofe and Revived, that he might be Lord
both of the dead and living Phit.2.%, 9, r o. But what fhould I ftand
on this for, among Chriftiansthat confefs Chrift as Mediator,to
betheKrg : All thofe texts that mention his Kingdom, and
Kingly Power, prove it. See Pfal. 2. All that call him Chrift the
Anointed,prove it. And yet what ftirT perverfe arguings have I
heard from Learned prejudiced men, (Tor fear of yielding to any
kinde of general Redemption^ they yielded that Chrift as Media-
tor, hath a Kingly Power over all; maintaining that this Power
hehath as God, and not as Mediator ; that is, Chrift is not Chrift,
the King. God would have his Crueifiers affix to his Crofs the
Title of King, By thefe Texts mentioned, it is evident that Chrift
Kk hath
(*5°)
hath Authority and Right as Mediator to grant Pardon of fin,
and that he hath made a Conditional General A&of Pardon
hereupon. So that both the parts of the Major are proved toge-
ther. And the nature of the thing proves it to all men that know
what Pardon and Juftification is. It is the Pardon of the breach
ofpublike Laws that we are flaking of, and not of private tref-
pafTes or damages.
To whomfoever it belongs to make Laws , to him it belongs to
Remit offences againft thofe Laws : But to the Supream Power,
or Legiflator it belongs to make Laws : therefore.
To whomfoever it belongs to Judge men for breach of Laws ,
to him it belongeth fententially to Juftiriehim that is Juftifiable.
But to Chrift as Judge it belongeth to Judge men : therefore,&c .
I will recite one text more that containeth all that I have faid.
*AU* 5 . 3 o, 1 d . The God of our Fathers raifedup fefus , Whom ye
Jleft and hanged on a Tree, Him hath (J od exalted With his right
hand to be a Prince and a Saviour \for to give Repentance to Ifrael*
and forgivenefs of Jins> and we are his witnejjes of thefe things^ and
fo m the holy Ghoft^ whom Gad hath given to them that obey him.
Here we have firft his facrifice,then his Refurre&ion, then his Ex-
altation and Kingdom, he is become a Prince and a Saviour, or a
King-Saviour,or Lord-Redeemer : Where note, that all his work
of faving us was not on the Crofs : that prepared for the reft
which was to follow. He was exalted to be a Saviour and Prince.
And then we have the end or effect of his being exalted to be a
Prince and Saviour, which is to give Repentance and Forgivenefs
of fin. As a Prince he doth this, becaufe it is necefTarily a work
ofSoveraign Power, or of a Ruler or King: As a Saviour he doth
it) becaufe the thing wrought in this work is our falvation, to the
perfection of which it alfo tendeth.
Having proved the Major Proposition, I need not fay much to
the Minor , it being granted, for ought I canunderftand, by all
that I have to do with; that Chrift doth not pardon and juftifie by
fatisfying or meriting, directly : For as to fatisfying it is paft que-
ftion : And Merit, is a remote caufe, moving ( to fpeak after the
naanner of merf, as we muft do J the Principal Agent : and fo
upon Chrifts Merits , God as Soveraign did deliver up all to his
Son> as Saviour and Soveraign, and gave him Power to forgive
fins.
Obferve
Obfervfr alfo, that if all this were denyed ( that Pardon and
Juftification are Ads of Chrift as King ) and if we granted that
they are Ads of God the Father, and not of the Mediator, yet
we (hall confute eternal Juftification as an Immanent ad, thus Ju-
ftification.. Abfolution, Pardon, are ads of God as Redor : God
was not Redor from eternity ; therefore, Juftification and Par-
don are not ads that were in God from Eternity. The Major is
paft queftion. The Minor is proved thus : A Ruler and Subjeds
to be ruled,are Relatives, and exift together ; one cannot be be-
fore or without the other. But G od had not fub jeds from eterni-
ty to be Ruled, certainly not man , ( unlefs all creatures co-exift
with God, not only in Eternity, but from eternity) therefore, &c.
Argument 2. Where there is no adual guilr, there can be no
adual RcmifTion or Juftification, But from eternity, or the time
of Chrift, there was no adual guilt on any that did not then exift
( or were not then conceived ) therefore from eternity, or from
the time of Chrifts death, there could be no adual Juftification or
pardon of fuch.
The Major is proved by the definition of Remifsion or Juftifica-
tion, which ever contains guilt as the thing deftroyed thereby, AH
Remifsion or Juftification is a Rtmifsion of fome guilt , or a Ju-
ftification againft or from fome guilt , real (in Conftitutive Ju-
ftification ) or charged ( in fentential Juftification ) therefore
adual Remifsion mult be of actual guilt. Remifsion is a diflbl-
ving the Obligation to punifhrnenr. Guilt is the Obligation to
punifhment : therefore.
For the Minor , that there could be no aclual guilt on us from
Eternity is paft doubt. Nor yet at Chrifts death, when we were
not in being We were no fubjects or Entities, and therefore had
no Accidents or Modes.
To this two things are anfwered ; i. That* from eternity our
guilt had an Effecognitum. I Reply, i. That is not to Be guilt :
2. 1 hat fj(f>, if any where, was in God , for there was no other
fubject of it, But it was not guik,but knowledge that was in God.
3. There wasnotjft ah tterno, but God himfelf. But God him-
feif was not guilt 4. To be Cognitum^ makes a new ejfe in man,
(viz.. Rationu) where the Object caufeth. But it makes no new
ejfe in God, with whom Objects have no Caufation : therefore
guilt had no true ejfe ut Cognitns from eternity properly fo called 5
Kk2 but
( w )
but a formality at moft. 5. Gods knowing, was a foreknowing •;
( Scripture fo calls it) : not a knowing that a man then was,or was
guilty, but that he would be,or that it was futurum. Therefore
man was not guilty \fuinrttm is terminus diminuens^as to exiftens y
and fo \spra cogmtum. I conclude therefore , that man was not
guilty from eternity, and therefore not capable of pardon.
2. It is objfc&ed, that at Chrifts death we were guilty, becaufe
we were all guilty in Adam. I Reply ; When we exift, we are faid
firftxo be in Adam^ and fo to be guilty in Adam , as we are the
progeny of him. But properly, before we exift we were not guH-
ty: He that was not in cs4dam> was not guilty in .Adam : They
that now live on earth, were not in Adam at Chrifts death : there-
fore they were not guilty in sAdam. The Minor is plain ; for,He
that was not^ was not in Adam : But he that now lives on earth ;
was not at Chrifts death ; therefore he wafc not in Adam. To be in
Adam^ fuppofech to be. Ob). In Gods account we were in him.
esfnfa. Notfo: Gods account is according to truth : therefore
he accounts not thofe in zAdam that are not. Obj. All mankinde
finned in Adam : therefore they were in Adam. Anfw. Mankind
is taken either for the humane nature, or for each Individual per-
fon. And finning in Adam^ fignifieth either that they personally
finned in Adam r a.t the time when he finned , or elfe that he then
committed a fin which (hall begin to be theirs , when they ftialL
exift. And Co I fay, that the humane nature did fin in Adam^nti my
pe/rfon as foon as exiftent is guilty of zAdams fin , and fo fan
may be faid to have finned in him ; but my perfon did not as a
perfon realJy-or reputatively fin in him before it did exift , or was
a perfon, Ob). If our guilt or fin were not then Reputatively in
Being, how could it be laid on Chrift, or Chrift bear it Anji»> It
was not fin it felf, or guilt in it felf, the fame with our Individual
guilt that Chrift bore. But he contracted, -as tt were, a guilt by
hi$ own voluntary fponfion, which he did, not becaufe we then
were guilty, but becaufe he foreknew we would beguilty, and by
that guilt liable to punifhraent : and therefore, to prevent our
pupiftiment ( not our guilt J heofferedthat facrifice of himfelf
<onrhe Crofs^oci consideration whereof^our guilt,wben it did exift,
fhbuld be done away: islotxhat it didthenexift, or was then done
away*
2. Arid it muft i>e known that all that then did exift, were
ti^lJ^guiltyi C *3 -A^
g. And that Chrifts facrifice was for mankind in general, the
humane nature being then guilty • though God did know and
determine the particular perfonal application , and intended the
pardoning of each individual Eled perfon by it. But there is
more required to the full explication of this , then I may now
ftand to perform : and I remember I have fpoke to it againft
Lud, Colvinus.
Argument 3 . He that is capable of pardon, is capable of pu-
nifhment. They that are now living here, were not from eternity,
or from Chrifts death capable of punifhment ( a&ual and p«r-
fonal ) therefore they were not capable of pardon ( adual
and perfonal.) The Major is plain, in thatguik is an obligation to
punifhment : and he that is obliged to it, is capable of it. If it
be due, men are capable of it. The Minor is evident,in that a %on
ens/is not capable of punifhment. Punifhment hath a fubje& : a
no* ens is no fubjeft for it : therefore.
Argument 4. Remiflion of fin gives Right to Impunity. From
Eternity, or at Chrifts death, we had no Right given us (who are
now here living) to Impunity.Therefore from Eternity or Chrifts
death, we had no Remiflion.
The Major is paft doubt. The Minor I prove thus. Non-entif f
non eft modus vel Accidms. Non-Entities have neither Mode nor
Accident. Right to Impunity is a modns vel Accidens ,and we were
then non-entia: therefore.
Ob). We were Entia in Lav/, or in Gods account.
Anfto. Not fo, for their Judgement is according to truth.
. Oh). The children unborn may have fuch a Reputative Being
in Law, and in the eftimation of Donors, or Contractors, that
they may by Deeds and Conveyances be made the fubje&s of right
or Title.
^Anfw. Not fo,it is no a&ual Right till they are actually fub-
jecls of it. And they cannot be made actual fubje&s by a mans
conceits or fuppofitions. Nature is fuppofed in Morality. There
is only an Inftrument made in fuch Donations, or Contracts,
which fhall give Right when the fubje^ is capable » Or a fign by
which the will of the Donor is fufficiently fignifled,that on fuch a
fuppoficion, at fuch a time, fuch fhall have Right. As in natural
motions^ man that fhoots an Arrow, may have irrevocably i^-
Kk 3 vered
(254)
vered it out of his own hand, when yet there is a certain fpace of
time before it fhallcome to the Butt or Mark : So in thefe civil
actions or motions, a Donor that gives a thing in dkm,ot a Con-
tractor that doth Promife it indiejn i may ( if the Donation be
Abfoiute) irrevocably quantum irife, part with his right, or emit
the Right , or perform mch an ad which (hall gicve Right quando
venit dies : but donee venit dies y till the fet time, the Right is not
received by the Legatory, Donatory, &c. it comes not to him j
and fo is not his. And if it be thus in an Abiblute Donation,
which is in d/>w,much more in a Conditional, where the Recepti-
on is fufpended on a Condition Contingent in it fdf,and uncertain
to the party that is to perform it. And efpecially where the fubjeel:
to receive it is not yet in being. Mens Covenants in fuch cafes, do
but contain that fignification of their will which (hall then prove
fundamentum Juru y or give Right to the child when it is born ,
and be intrufted in the mean time in the hands of others for them,
if they (hall exift.
Ob], But we have before we are in being a Jus ad ic>i»,though
not a Jus in.re y becaufe God promifed it to Chrift for us, or to us
in h!m ; and it is juft that God make good his Promifes,and there-
fore we have Right to it.
Anfy. I (hail the rather fpeak to this Objection , becaufe the
* Mr. Owen, late mentioned * learned man builds fo great a Fabrick on it. i .The
things to which we are Hid to have Right, is, 7 he good things pur-
chafed? Abfolution from guilt , and fo pardon of fin, is one of the
good things purchafed. If this be fo , all is granted that we de-
iire, as to the point in hand. For he that hath but right to a par-
don or Abfolution ( though it were abfolutely granted in diem)
is not yet pardoned or abfolved : There muft be the Jus in rr,be-
fore he can truly and properly be faid to be pardoned and abfol-
ved. While he hath but a right to be abfolved for the future, it is
certain that he is not Abfolved at the prefent. Even as he is not
fan&ified or glorified, that hath not the thing it (elf, and fo a Ins
in re, but only a Iusadrem^ a right to be Sanctified and Glorifi-
ed. Therefore for all this ( pretended ) Right ad rem, none are
Abfolved or Pardoned from the time of Chrifts death, muchlefs
from Eternity.
a. But I maintain that we had no aftual right adremjo future
Remiffioa
Rcmiffion and Abfolution from the time of Chrifts death, either
ip/ofatta upon his dying, or ipfo lure, upon the Promife of the Fa-
ther to the Son; yea or (which is more) ipfo lure upon the Cove-
nant made by the Father and Son to mankind : But then we muft
firft determine what /»/> Right is. Jt reachcth not our cafe to fay
that lus eft quod juft um eft. It may be J uft in natura rei 9 that fuch
a man do fuch a thing, when yet no man may be faid to have right
to the adion or its erfed. At leaft it is /*/ as exiftent, in fome fub-
Jed, to whom it is communicated, and in whom it doth as it were
inhere, that we aretofpeak of. And we take not juft urn in fo
large a fcnfe, as to comprehend non-injuftumjis it is juft for a man
to pardon him that hath wronged him (according to the Law of
man ; ) becaufe it is not un juft, there is nothing again ft it : But
we take it in a ftrider fenfe.
Jt is one thing to be the Objed of that Ad which is right and
juft, and anorher thing to be the fubjed of Right- It is one thing
to Be Right and Juft ; and another thing to Have Right, To be
Right,as every thing is that is Juft, is a Relation of a lower nature
then that which we treat of; being fcarce more then nomine ten w,
a Relation. When you fay, Jus eft^uod Iuftum eft ; You deno-
minate a Thing juft : but when we fay, A man hath Right to this or
that, we fpeak of the Per/on, as thefubjed ( of Adhefion or In-
hefion ) of that Right. Tt is only a Perfon, and not an ^animate,
or a bruit, or a meer Adion or Quality , &c. that is the fubjed
of the Right that we are to ipeak of. Ipu eft effeclum Tituli , vel
Relatio aTttulo rejultans : Titulus eft fundamenium Juris : He
that hath a good Title hath Right. But omne quod Iuftum eft , is
not Relatio refultam a Tttulo. The meer Object of a Juft act, or
the act it felf which is juft is not faid to Have Right to it fetf or
another thing, as we fay , man hath rightto things,,/?;*/ eft, quod
juft um eft; then to fet true Landmarks is Ins : But who is it , or
what, that is the fu bject hujus Juris ? The Land hath no Ri$ht
(civil Right i to the act : The act hath not Rightto it felf The
Agent is the fubject of that quality of Juftice which caufeth him
to do Right : but is not faid to have Right to his own Act. It is
therefore fome fecond perfon that hath Right to that juft act of
the Agent ; In which words it is plain that the juftnefs or right
of the Act is one thing, (a refpect by which that act is denomina-
ted juft ) and the Right which the -fecond perfon hath to that act
and
(>J6)
and its effect, is another thing ( A Right commonly called Civil
or Legal, adherent to the perfon, and founded in his Title. ) For
an Act or Thing to be Right or Juft ; and for a perfon to Have
Right by Title, are in my fenfe no more the fame thing,then for a
perfon himfelf to be righteous, and to have right to a thing. So
that in the fenfe in queftion, it is not true that Omne quodjuftum
efi, efl Ins. I take /#/, Right in the perfon, in our cafe, to be that
which anfwers 'Z> ebitum in the thing : Forme to have Right to
the Things and for the Thing to be due to me, is all one. I hope
I may in this cafe have your free leave to mention the Judgement
of Grottos ( and to prize it with the higheft) He diftinguifhing
between thefe two fenfesof Ins ( de lure "Belli, lu i. §.3, 4, %,)
faith, las hie nihil aliudquam quod Iuftum eftfignificat ; idque ne*
gante magisfenfu quam agent e ; ut Jus fit quod injuftum non eft—*
Ab hac Juris figmficjtione diver/a eft alt era, fed ab hac ipfa veniens,
quA ad Perfonam refertur : quo fenfu, las eft, ^ualitas CMoralis
perfona 9 competens ad aliquid jufte habendum vel agendum* Perfone
competit hoc jus ^ etiamfi Rem inter dumfequatur % ut (ervitutes pr&-
diorum^quf Iura re alia dicuntur comparatione fall a ad alia mere
perfonaliai non quia non ipf* quoque perfon*, competant. Sed quia
non aliicompetunt quam qui rem certamhabeat. ^ualitas autem
Moralis perfetla, Facultas nobis dicitur, minus perfefta, Aptitudo :
quibus refpondent in naturalibus, illiquidem alius , huic Potentin.
Tacultatem Iurifconfulti nomine fax appellant : Nos poft hac Jus pro-
prie aut ftriSie dithum appelhbimus. Sub quo continentur Poteftas
turn infe,qu& libertas dicitur^ turn in aliesjst p*tria % dominica : Do-
minium, plenum five minus plena, ut tsfusfrutiusjus pignoris : Et
Creditum, cui ex adverfo refpondet Debit urn.
The like diftinction do other Lawyers ordinarily give,and fome
fuch Defcription of the perfonal right in queftion, which Qrotius
calk Jus proprie velftrifte diftum.
Sajrus defines it,/#/ eft facultas aliquid faciendi,five obtruendi^aut
in eo inftituendi, vel aliquo alio modofe habendi,cui % fine caufa Jufta,
abfque injuria contraveniri nequit.Jus ad Rem dicitur illud y quod ha-
betur ex aliquovinculo obligation!* circa rem nobis Debit amMftdum
tamenfattam noftram. Ins in re dicitur quod habetur ie re €fU4 eft
noftra & txiftens : unde ad camper andum Dominium atque *deo
jus in re, nonfatis eft rem cujus Dominium fumns comparaturi % exi-
ftere, fed ulterius requiritur eandem rem ejfe noftram , id
(*57)
effi % nobis trudltam. Sayr. Clav. Reg. //. 9. cap\ 3. n. 1,2.
Some Reafons that perfwade me, that we are fo far from being
pardoned and abfolved at drifts death, that we had not fo much
as Right to.be pardoned and abfolved for the future abfolutely
in diem^ are thefe.
1. We were not exiftent. and fo not fubjeds capable of aclual
Right : As our felves were only n canfa potentia, & ejfe cognitio,
& volito y fo only muft our Right be. God might, as it were, ob-
lige himfelf to give us Right when we were, and were capable of
it ; and fo it might be faid to be juft that he Chould give it. But
we did not receive it till we were, and therefore it was not ours.
2. if God had before given us Abfolutely tight*^rf7w,thenhe
would not have after made a Conditional Grant of the fame thing
to us. But he did after make a Conditional grant of the fame thing
to us : therefore.
The Major is plain, becaufe it would be a retracting of his for-
mer Abfolute Grant : For as a flat denyal would have been a to-,
tal retraction, fo to reduce an Abiolute Gift to a Conditional, is
a partial retraction : This then would feem non-JHJtum , yea in-
jttftum , or contrary to the former engagement. I would prove
this more fully, but that if is not denyed.
The thing that by the forefaid Learned man is denyed , is the
Conditional Grant : He afifirmeth that it is Abfolute/*£ ttrmina ,
and faith it is falfe that ( the Redeemed while Infidels) are but
upon Condition under Chrifts Merit, even fo farunder, as that in
refpect of j ood or Evil their Condition is alike with thofe under
Demerit, in point of Right.
But whether Chrift , Peter, 7>aul, hold not that as true which
he faith is falfe, and make not Faith and Repentance ( or one at
leaft, ) Conditions of Juftification or Salvation, I appeal to the
frequent exprefs words of the text, and to the whole world of Di-
vines.
?. If God made over to us at Chrifts death a Jus ad rem, a
Right to future pardon Abfolutely, then it was, either by fome *
Promife, or fignal Grant, or by meer Decree and Purpofe But
by neither of thefe ; therefore not tc all I here can no other '
way be imagined rationally that I conceive of,unlefs they fay that 4
ipfof*tto t by accepting ( hrifts faenfice, he gave us Iusadrem^ of
which we (hall fpeak anon 5 and now onh deny it. That D ?cree
L 1 gives
V
WW
gives not Rightjis granted by raoft, and all that I know , ( except
this Learned man) that are worth the difputing with in fuch a
point. The Immanent acts of God do Nihil ponere in objello.That
there is no iignal Grant,either Vocal, or written, that gave us
fuch a Right, muft be taken for granted,till the affirmerscan pro-
duce lbme. If there be any in Scripture,it muft be either the Pro-
xnife to Chrift, or the Abfolute Promife of the firft Grace to the
Elect, or the Law of Faith or Grace, giving Life to all,if they will
believe. The laft is Conditional, and after the Moral being of
Chrifts death, and therefore cannot be it : The fecond is alio in
order after the Moral being of Chrifts death, and therefore if
it did give us Right if Jo }ure , it follows not that we had it on
Chrifts dc&thipfofatto* But indeed we have neither. For it is but
a Declaration of Gods Decree towards fbme in general : the fub-
jects are neither exiftent, nor determinate^ and therefore can re-
ceive no Right by it. If a man fay , There arefome poor men in
this Citj 9 Whom 1 will give fuch a Penfion or tAlrns to before I dye.
Neither defcribing, nor naming any, nor determining the number'
in his words ; it is juft that this man keep.his word : but no man
hath received Right to the Penfion hereby. Much lefs if he do
but profefs his purpofe to leave a Legacy to fome that (ball live
1 oo years hence, and do not now exift.
But the firft is the main ground of our Right alledged,of which
f though I purpofely avoid the contending with the forefaid learn-
ed man, yet becaufe I know not any that hath faidfomuchas
he, and therefore it will be to the advantage of truth ) let us exa-
mine his proofs, which in his words lie thus,after this ftating of the
cafe , Thefum then of what V?e have to prove u x that the Merit of
the Death of th- Lordlefus , hath according to the Confutation of
the Father, fo procured of him the good things aimed at\ and intend-
th thereby , that it u )ufi y right ^ and equal, that they for whom they
are fo procured, fhould certainly and infallibly enjoy them at the ap-
pointed feafon : and therefore unto them they have an AUual Right y
even before Believing $ faith it felf being of the number ofthofe
things fo procured, -All which I prove nsfolloweth* l • The very
terms befere mentioned infer no lefs. If it be Juftum before their be-
Utving^ that thofefor whom ftrift dyed fhould enjoy the fruits of his
deaths hen have they even before believing Jm^or a Right thereuntoi
for J us eftjquod Jaftusn eft ,
Reply. I deny the Confequence. Its reafonis invalid. It may
be Jufium that God do it ; and yetyouandI,orothers, be no
fub/eds of the /«/, as receiving no Right thereby. If Right were
received, it was only Chriftthat received it, to whom the Pro-
mife was made, and not we. He might receive a Right to Pardon
us, and we receive no Right to Pardon. I defire alfo fome clear
proof of the Antecedent.
That it is right and equal that thrjfhould enjoy thofefrmt$ % is ma-
nifeft. For i . It was the engagement of the Father , to the Son, upon
hU undertaking to die for them, that thej/hould fo do. Ifa. 53. IO,
11,12. 2. In that undertaking he accompli/bed all that Was of him
required, Job. 17. 4.
Reply. Though it be the Confequence that I deny , yet I fee
not the Antecedent well proved : For to the firft I fay, 1. The
undertaking of (fhriftto dye for them, means either fome adion of
the pure God-head, before the Incarnation , or fome Adion at
or after the Incarnation. If the firft, either it was from eternity,
or from Adams fall.or at the time when that Prophefie-//*. 5 3 .was
given out. If the firft, then it was 1. before that Prophefie, and
therefore that Prophefie did not give Chrift his Right upon his
undertakings leaft not firft. 2. It was nothing but Gods Decree,
or fome Eternal Immanent ad, which isconfefTed by others to
give no Right.
If it were at Adams fall, 1. The Prophefie Ifa, 53. was not
then in being neither. 2. Chrift was not then Incarnate, and God
could not make temporal Covenants with himfelf. 1 . It it but fpo-
ken improperly,after the manner of men, that God makes a Co-
venant with God, the Father with the fecond perfon in Trinity.
2. This which is fo called a Covenant,muft on the ground of them
whom we oppofe,be acknowledged to be from Eternity, as being
an Immanent Ad in God, which cannot oriri de novo.lt is there-
fore nothing but Gods Decree or fuch Immanent ads that is cal-
led the Covenant between the Father and the Son, then in being ;
and this is confeft not to give new Right, (and to us ic gives none
at all. ) 3. The fame holdeth,if they take it to begin at the
time of that Prophefie, Ifa 53. Chrift being then meerly God,
and the God-head being uncapablc of formal Covenanting, and
of receiving any Right thereby. 2. And the words in Ifa. 5310,
1 1 . Seem rather a Prophefie, and a renewing of the Promife of a
L 1 2 Saviour
(26©)
Saviour to the world, then any Promife to Chrift giving him a new
Right. And as they concern mankind, they can givenoaftual
Right to pardon to particular perfons ; though they may give
mankind in general a Right to a fuccefsful Saviour. The reafon
is before mentioned.
But 1 fuppofe it will be faid, that this Promife was not made to
Chrift as meerly God, but as foreknown to be Incarnate, God-
man. To which I fay : i. The foreknowledge of the Incarnation
makes not Chrift to be man, and God efteems not himfelf
man till he is fo .- therefore it makes not the fecond Perfon the
fubjed of this new Right by this Promife or Covenant, till he be
Incarnate indeed.i.Tf upon all this it fhould hold good that Chrift
liimfelf did not before the Incarnation , by any formal or proper
Covenant or Promife receive himfelf any new Right, it would be
much more evident, that no man before the Incarnation received
any fuch Right, by his Reception, and by that fame Covenant.
Though for my part I think that a new Right did accrue to the
pure Godhead ; but rather on mans fall with Gods Promife to
Redeem him by the Son, then from the meer eternal Decree, cal-
led a Covenant between the Father and the Son. But this requires
a ftri&er enquiry.
a. To the fecond proof I fay , I. We ufeto diftinguifh be-
tween the undertaking and accomplifliment. Divines ufe to fay t
that upon mans fall,Chrift undertook fatisfadtion, but it was in the
fulnefs of time that he accomplifhed it. How therefore he ac-
complifhed it in the Undertaking, I do not well fee. 2. But that
he did perfeclly accomplifh what he undertook, I eafily grant, as
the ground of my hope • but that proves not a Right thence re-
dounding to the humane nature before it did exift.
Laftly,! defire that none of this may be (o underftood,as if I de-
nyed that which we commonly call the Covenant between the Fa-
ther and the Son, or the Right redounding to Chrift thereby :
Nay I think this Covenant or Law with the Mediator, to deferve
a peculiar place in the body of Divinity, as of great moment, as I
have elfewhere faid : But the main thing I infift on is, that when
Chrift is a capable fubjeel: in his humanity of fuch Covenant-
right, yet we are not thereby made the fubjeel: of it.
2. That which is merited and procured for any ene , thereunto he
f of Whom it is procured* certainly hath a Right That which u obtain-
ed
(26l)
id for we, is mine in aclual Right , though not perhaps in aclual Pof-
fefsion* J he th : -ng thtt u obtained, u granted bj him of whom it is
obtained, ay c\ th;.t * unto them for vrh m it is obtained. * ;/ you could
Reply. All this is as eafily and confidently denyed as affirmed. «'t* the Uxv
A thing is procured For a man,either only fin*itftrjfo as that mans J£ J a ^ bclicv e
good is the end of the procurement ; or fubjc Aively , fo as it is ^riwe^you
procured into that mans hands orpciTeflion,as the fubjeft ofthe rvou'Jmakea
Right or thirg. In the latter fenfe, I deny that ever Chrift pro- yett change in
cured pardon for us now living ; fo as that we fhould be the Tub- England.
je&s of it, or right to it, v. hen he dytd : Jn the former fenfe, I
yield that Chrift did procure it f nally for our good, and require
fome proof, that this makes us the fubje&s of that right. If a man
contract with you , to give your horfe fo much Provender every
day, I do not think that your horfe hath any actual Right by it
to his Provender : And if a King agree with you to be General
of an Army for the reducing of a Country of Rebels , and give
you power to grant a general pardon to all that will come in, and
fecretly agree with you to ufe fuch means with certain men
named, that they (hall infallibly come in and be pardoned; I will
not believe without proof, that any one of thefe men hath a
Right to pardon , upon this Contract between you and the
King , * no nor upon the general ad of pardon , which is much * So,tbot^k
more. you were ecu
In fome fenfe or other , that is a mans, -which it procured for him : tarn effuccejs.
Jn faying it U procured for himjve fay no lefs. If this then be not in
refpetl of Tojfejfionjt mufl be in refpetl of Bight.
Reply, i . 1 confefs this is as probable a way to make good your
afTertion, as you could devife. In fome fenfe. or other , is fo large a
word, that you may fay what you will with that Caution In
fome fenfe or other man is God ; and that is yours, which indeed
is none of yours.
2. But in the fenfe as cuftom hath taught men to ufe thefe
words I fay. that If a thing be meerly For you finaltterjt is never
the more yours fubjeclive. You may have neither Dominion of,
nor right to that good which may be for you.lt might eafily have
been forefeen that fomebody in the world would require better
proof of this then bare affirmation.
T^ffto all the fruits of Chnfis death are obtained ax d procured br
his CMerit, for them>for whom he dyed. He obtains for them eternal
LI 3 Redemption. -
(i6z)
Redemption. Heb.9 12. Psirchufing them \\>itb bis oton blood. ASs
20.28. Heb. 2. 14. 1 Pec. 1. 18. Gal. 1. 4. Rev. 14. 3,4.
Reply. 1. All fruits of his death, are not procured for every
: man for whom he dyed; He procured not the fame meafure of
Grace, Illumination, Sandification, for me, as for fome others :
Nor the fame freedom from temptations, ficknefs, malicious ene-
mies, &c. Nor did he peocure Faith infallibly to be given to all
for whom he dyed ; as he did for his Eled. 2. As is laid before,
he peocured it for us as the finis cui , ( though God be the ulti-
mate end ) but not for us % as the fubje&s of prefent Right, till
he (hould in due time and order convey a Right unto us.
The verj nature of Merit defcribed by the <*Apoftle y Rom. 4. 4.
infers no lefs.fVbere Merit intercedes y t he effecl is reckoned as of debt*
*rouJhoutJ xh<nt which is my due debt, I have a Right unto * The fruits of the
The fruits of death of Chrift , are the iffues of Merit ( bottomed on Gods gracious
Chrifts death Acceptation ) and reckoned as of debt.
are my due Reply, I confefs,he that merited, hath a Right unto the thing
Debt 5 vi% merited as of Debt. But we that go on lower Principles then you,
led^eTun' ^ are not ^ t0 ^ °d»£^, J ha ve merited falvat ion in Chrtfi, there-
bow. But that f°" e lt u mtne °f d*bt. 1 do not think you are C hrift : nor that you
,itfi!fi. were in Chrift when he Merited : nor that you merited in him.
What then though Chrift hath of Debt a Right to Pardon and
fave you ? Will it follow that you have of debt, (and that before
you believe , and before you are born ) a Right to Pardon
and Salvation ? I (hall think not, till I fee better proof.
Be for whom a ranfom is paid.jbath a Right unto his liberty by vir-
tue of that payment.
Reply. All unproved, and bymeunbelieved. If you pay a
fumme to the Turk for a 1000 flaves , thereby buying them abfo-
lutely into your own power ; I do not believe that they have any
more Right to freedom then they had before ; though you have
Right to free them, if you pleafe. They are now your own ; you
may do with them as you will. Or if you refolve to free them ,
that gives them no Right. If a Prince pay a ranfom for fome
Tray tors to the King his Father, thereby purchafing tohimfelf a
Dominion ( or Propriety ) over them , fo that they are abso-
lutely his ; though both Father and Son agree that all or fome of
thefe (hall be fo dealt with, as that their deliverance may be cer-
tain, yet I think it gives them no more Right to it then they had
before.
Mi)
before. Negatio juris eft injuria. I do not think that any ElecT:
Derfon could fay, God did him wrong , if he did not pardon him
before he was born, or while he was an Infidel.
3. 2. Pet. I.I. The Saints are /aid to obtain pretious Faith >
through the righteoufnefs of God. It is a righteous thing with God ,
to oive Faith to them for whom Chrift dyed ; becaufe thereby
they have a Right unto it : Faith being amongfl the moft pretious
fruits of the death of Chrift, by vertut thereof becometh their due for
Whom be dyed.
Reply. 1. May it not be righteous with God, that we obtain
itunlefs we our felves have Right to it before we obtain it ? That
fiiould have been proved : Yours, becaufe they have a Right to it,
is an addition of your own, having no word that you fhew us in
Scripture to fuftain it, nor any thing inreafon that I have yet
heard of.
2. Though the Text underftood in your fenfe, be nothing that
I fee, for your Caufe, yet I fee no proof nor reafon that it fhould
be fo underftood. I find in Expofitors thefe fevcral Expositions
of it befides yours.
1. As Faith is called Pretious, from the excellency of its ob-
ject, Chrift and Glory. So it is faid to be by the righteoufnefs of
God in the fame refpect, W*. as precious, and in refpefting the
objed ; becaufe God hath Promifed Chrift and Glory to all Be-
lievers, and he is true of his Promife.
2. Others fay, It is by the righteoufnefs of God in that fame
promife, as that promife being the objed, caufeth our Faith ; we
knowing God to be true of his promife, do believe him.
3. Our new Annotations,and many others , mention a third,
making the Righteoufnefs of CJodio be put for the bounty of God,
asofc in Scripture.
4. The words ir fuuuotvrn t* •>=*, Many take as not refpecting
the efficient caufe, but the Object : God hath given us a precious
Faith in his righteoufnefs : or a Belief in Chrifts righteoufnefs
for falvation. Diodates words only I will repeate , viz. whofe
foundation and object is Chrids Righteoufnefs ; Which comprehends
all that he hath done andfuferedfor his : Others expound the Word
Righteoufnefs for CMercj, and (joodnefs , or for Loyalty in keeping
Fromifes.
TheCcndittov of perfoniundt* Mttit and T)tmerit % in reff
* But they muft °f ^° 9 ^ *"<* Ev ^ * s anke - * Tbe proportion of things requires it.
thenbc alike Now men under Demerit, are under an Qblig 1:1**1 to Tunijbmem :
under Merit and it is a Righteous thing with 7 ' od to recommence tribulation to
and Demerit. thenft 2 Thef 1 . 6. // being the judgement of Godjhat they who do
fuch things are worth] ofOeath Rom. 1. 3 2. They then Who are un-
der Merit , /7*zz/<? *?^ a Right unto that whereof it is th? Merit.
To be under Merit, is a ftrctching word : but if there muft be
any force in the Comparifon to be under Merit , muft fignifle to
be Really, or Reputatively the Meritors of that good ; or that
we be the fubjects of that Merit, as we are of the Merit of evil
here compared to it. But how eafiehaditbeen to fore-fee thac
we would deny, either non entia, or Infidels to be fo under Merit-
yea or any man living , though a Believer ! And who can find
here a word of proof of any of this ? For my part I would nei-
ther believe it for a world, nor practice according to fuch princi-
ples. I durft not go to the holy God with fuch a facri^ce, and fay,
Lor djhe proportion of things requires it y that my Condition^ while I
was a wicked unbeliever, fhould be alike to Good , as is the Condition
of Reprobates to Evil, as to Merit : / deferved falvation While I
Vims an Infidel, as well as they deferve Damnation. Then God fhould
have done as much injury in damning us, as he had (hewed mercy
in faving them. Then it feerss you would not fay to God , Thou
might eft havejuftl) cut me off in my unbJief, and caft me into hell :
butcontrairi\y,Thou couldft not juftly hive dweit. And whether
under fuch perfect Merit you think God doth not wrong you , if
he inflict on you the leaft Caftigatory penalty I know not I And
may you not as fairly fay, Lord, I have merited as well^ not to con-
tinue afinner, under any of thine anger , any penal faff ertng, to dye ,
to lye in the duft till the Refurretliov, ( in my bod)) &c. as the Re-
probates deferve to be damned The Lord fave me, and all his
Church from fuch principles. I cannot fwallow and digeft them,
any eafier then I can ceafe to be a Chriftian. I cannot chofe but
fay clean conrrary, Lord, I deferve thy wrath, and am by nature a
child of W rath, and thou might eft jufllj have c?ft me into HeH from
the womb. 2 Nay to this day , fhould I think that I were under
no obligation to punifhment, I muft needs think Iamuncapable
of pardon, and fo muft forbear to beg pardon, or to take my felf
beholden to -od for any renewed pardon ; nor trnt ! ought to
ufe the means fur any.. Men united to vhnft by Faith, have a bet-
ter
tcr claim to Chrifts Merits, then Infidels though Elect : And yec
] thank God I do not ufe to hearMiniftersin prayer ( nor any
Clmiliar.s ) talk to God in this language, and fay . We have by
Merit as good right to heaven, as the Reprobate to hell. Nay
more, I doubt not to prove, jthat Chrift never communicates his
Merit in its formal nature, to any man ; but only the effects of
it : He gives us his Merit, as a man gives a prifoner iooo.U.
which indeed he never ("hewed him in itTelf,or gave him, but only
gave it the King for his ranfom. Jt was not '- that Merited but
Chrift, and I am no further under it then to partake of the fruits
of it , and that is by Degrees, in what time and meafure he feeth
meet to give them out tome : which is not all at once,nor all per-
fectly, tiil another world.
It is not of any force tofaj, that they are not under that (Jlfcrit,
but ok Ir upon Condition. For this is I* Falfe. 2, With God this is aH
one y as if there were no Condition ^at the fe<ifon and term appointed,
for the m .kjng out the fruit of that Merits as hath been declared.
I confefs it is of fmall force, till they know what you will mean
by under Mert ; ( . If you will mean, that we are efteemed the
Mentors, T confefs it is falfe. For this is never true , or made out
either C onditionally or Abfolutely : no more then that you (hall
be Chrift. Yet this feems plainly your meaning ; but the proof
we want.
2. If you mean it of the effects of Chrifts Merits, they are of
feveral forts, and he that dull fay, they are all given to us Condi-
tionally, i would fay as well as you, it isfalfc.
g. But if it be the fpecial fruit that we have in queftion, viz,.
Abfolution from guilt, or actual nghc to it, I fay that is given on
Condition, or elfe // is not a Conditional term If thou confefs
with thy mouth the Lord Jefus, and believe in thy heart that God
raifed him from the dead, thou (halt be fa ved. Rom. 10. And
to fay this isfalfc, weighs as much with me as your former rea-
fonings to prove it falfe, which may not now axamin:.
And where you fay, With ( od this is all one at the feafun> &c. I
Reply, i And do you confefs it is not all one with him before the
feafon or term } z. The queftion is rather what it is with us then
wi r h God when we enquire whether we be the fubjectsof that
Merit and Right, 3. It is not true nor proved th.it it is all one
with God. God feeth things as they are, and therefore feeth not
M m divers
(266)
divers things as one : nor a Conditional Grant as an Abfolute.
4, It is true that the Ele& (hall be as certainly Juftified by the
Conditional Grant, as if it had been Abfolute : but this is fo far
from making them all one,that it more fets forth the Omnifciencc
and Wifdom of God, that can bring man to his appointed end?,
by means moft fit to his nature, and as infallibly attain his ends by
Contingent means, as by naturally neceffary.
Neither yet to Objeft that it u not their Own Merit ', but of ano-
ther tyhich refpetls them , that other beingtheir Surety > doing that
whereby he Merited on their behalf : Tea in their ftead, they dying
with him : though the fame in them could not have been meritorious ,
they being at beft meer men, and at worft very finful men.
Reply. Here is the heart of the whole Controverfie,and ( if I
may have leave to fpeak as confidently as your felfj the Root of
many dangerous errors, I think very plainly fubverting the Chri-
ftian Religion. I confefs with comfort,that Chrift was our Surety,
and merited on our behalf, and in our ftead in fome fenfe, efpeci-
ally that he fatisfied in our ftead : But that we dyed with him when
he dyed, I deny : I fuppofe you would by this intimate that he
did not only Merit in our ftead , but Reputatively fo in our per*
(on, as that ipfofaBo his Merit was theirs, for whofe fake it was
performed , and they reputed to have merited in, by , and with
him. This opinion deftroyeth the fubftance of all Religion, as I
hope to manifeft upon fitter occalion. Though Chrift did Merit
for us, and fuffer in our ftead, yet it was not as our Delegate, nor
did we do it in him in a Civil and Law fenfe,any more truly then in
a natural. Nor is the (inner reputed to have done all that his
voluntary Sponfor doth for him, nor is the benefit of it ipfo fatlo
his, but on what terms the Sponfor and the Creditor or Rector
(hall pleafe to convey it.
tf .. A CompaB or Covenant being made cf giving life and falva-
tion upon the Condition of Obedience, to certain perfons, that Cond : -
dition being compleatly fulfilled, as it wot in the death of Chrift, claim
being made of the Tromife according to the tenor of the Compatl 9
and the perfons prefentedfor the enjoyment of it, furely thofe perfons
have an aclual Right unto it.
Reply. If the Covenant had been made with us, and we had
performed the Conditions, or another for us, (fobeit thePro-
mtfeJiad beerrmade to us, upon fuch performance of another , )
then
then all this had been true that you fay. But a Promife to Chrift
that he fliall have all things delivered into his hands, and have
Authority to forgive Cm, together with an Agreement whom he
fliall eventually call and pardon, this gives no man Right. That
which is promifed to another for our good, is not promifed To us,
though For us ; nor giveth us any Right For what you fay of
prefemwg the ptrfons for the enjoyment of it , I underftand not.
i. Did Chrift prefent us to enjoy it before we had a being ? a. Or
all the years of our Iii fidelity > why then did we not enjoy it ?
Or what was that which you call presenting tu} 3 . But if it were
only when we received Faith that he fo prefented us for enjoy-
ment, then it feems we are Abfolved but in the fame moment as
we believe.And then our dying with fhrift when he dyed, did not
Ablolveus, nor give us Right. If the perfon muft befo prefented
for enjoyment firft,ftay but a moment longer (and that not of
time but of nature ) and let him believe firft , and we are ncerer
to agreement. Yet do I know of no prefentment before Faith, that
gives us Right, but much to the contrary.
That a/i this isfojee lfa.49.*i3,4,5 A^* Pfal. 2. 2,4 5«Ifa.53.
10,11,12. Joh. r 7 3. and 2.2l.Heb- 2.
Reply. Whether any word in any of thefe texts give the leail
countenance to your affcrtion , I am content the Reader judge
when he hath perufed them. They prove that Chrifts death fhall
be fuccefsful;but for any word that we have a Right to the bene-
fits before we believe, I mean, to the benefits following Faith^
fuch as are Abfolution and Pardon, he muft have better or worfe
eyes then I that can find it. Much lefs, that we are actually Ab-
folved from guilt of death, and Obligation to Puniftiment. Blef-
fed are thej that do his Commandments jh*t they may have Right to
the Tree of Life^ &c. Rev. %z, * 4. So much for that Argument.
^Argument 5. If we are pardoned or Abfolved from guilt
from Eternity, becaufe it was Decreed, or at the time of Chrifts
death,becaufe it was then Merited, then all other Relations De-
creed or Merited (hould be from Eternity, or from the time of
Chrifts Merits : But the Confequent is fo falfe , that I need not
fay any more to manifeft it : therefore
God Decreed from Eternity that D^/WfhouldbeKing, and
*Aron Prieft, and both Types of Chrift : Yet were thety not
fuch from Eternity : Nor yet from the time of Chrifts undertake-
M m 2 . ing
(2(58)
ing to Merit it. If a man that was Decreed to have two or three
wives fucceflively , were husband to them all at once ; £lt4&re ,
Whether the Law will 'each him for his life ? Yet fo it muftbe,
if all his Relations are from eternity, becaufe Decreed from eter-
nity, or from Chrifts dying, becaufe then Merited. Was Edward
the 6 ib King of England^ or Elizabeth Queen from the time of
Chrifts death ? Was Mr. 0. Mr. E. Mr. C. or any now living, a
Paftor of a Church when Chrift dyed ? I hope none will fay
that God Decreed not thefe , or that Chrift Merited them not.
The Confequence is plain from the parity of Reafon. If it be
eo hohmh*, becaufe Decreed or Merited that one is eternal or from
Chrifts death,then other Relations that are Decreed and Merited
inuft be fo too. .
I put both together, becaufe I deal with men that fomewhat
differ. Some do not fo openly or plainly own the Ere mity of
Abfolution as others do. The forementioned learned man faith ;
For the foundation of this Right 5 feeing that before the Confedera-
tion of the death of C^fii * f u t 30 ** f rcm thexce it muft needs be :
But whether this Confederation of Chrifts death be not from eter-
nity, and fo our Merit and Right from eternity, in his judgement,
I am uncertain : By fome paffages I fhould hope better : but thefe
Words make me doubtful ; 7 hat the Decree of God gives to no^
man a Right, to the thing concerning Vvhich the Decree is , is Jo far
from bang a Sufficient proof of the Major , that it is in it ft If very
quefeionable^ if not unquefiianablj falfe. That the Dec ee gives not
being and exiftence to the things concerning which it is 9 is an old
Rule. That no Right fhould from it arife nnto that thing by venue
thereof \ is notfo clear. Right is but Jus • Jus eft, quod Juftum eft :
Jf it be Jufi or Right that any one (hould havefuch a thing , he is
[aid to have a Right thereunto. Now fappofing the Decree of Cjcd ,
that a man Jh all bjfuch means havefuch a thing, is it not juft, equi-
table and condecent unto right eoufnefs that he fhould have it?
Reply, i . It feems then we had our Jus ad rem from eternity :
And then Chrift did not Purchafe or Merit it : for he is not the
caufe as Mediator of eternal effeds (a parte ante. ) And if we had
Right from Eternity to Juftification and Salvation, and that Ab-
solutely/^ Terminals you fpeak, to be ours, then when the term
comes, we (hall have it, as having Right to it before. And what
doth Chrifts death caufe by interpofing Mf you fay , that it is
not
(i6 9 )
not Decreed to us, or by Decree given us Abfo!utely> but on con-
dition of Chrifts Merits ; I AnfVp. i. Take heed of making con-
ditional Decrees,fo as that any thing be a condition of Decreeing.
2. If our J:u kd Rem be but conditional, then actually it is none.
3. If Chrifts death be no condition of the Decree, it can be no
condition of the conjunct effect, which is eternal too, if we have
a Right from eternity. 4. Or if you judge that we have a Right
to Life from Eternity, without any procurement of Chrifts Me-
rits, and that it is the ]ta inre only that his Merits are the con-
dition of; yet remember thefe things. 1. That youfuppofea
condition muft tendtre adtneertum^ and therefore that with God
there can be no proper Conditions : How then can Chrifts death
or Merits be a condition } how can God make a grant of fuch
Right to us, on this condition of Obedience, as you before ex-
preft > 2. We hope Chrifts death was not ameer condition, but
a meritorious caufe ; And how it can be fo onyourgrounds,is
paft my reach to know. 3 . And what need it, or can it caufe ? The
Right to Life we are conceited to have before (by many at leaft-J
the Right in life needs no more but ut ven'ut d<es to caufe it.if we
had it Abfolutely/ȣ termini And was this it that Chrift dyed
for, to procure us a Right to that which we had Right to before ?
Upon Chrifts dying it is ftill but /#/ ad Rem till the term come :
and then our firft Right would turn to a ?«/ in re, when we have
the thing it felf. If you fay that God who Decreed the end, De-
creed the means, and though he gave us the Right to Life by De-
cree, yet he Decreed that Chrifts death (hould imerpofe as the
means to the ^ us inre \ I dttfw. What means is it > To inter-
pofe , is but to comein fuch an order ; but what doth it to the
effect / Condition it can be none, if there be no condition with
God aufe it can be none , of that which wants no caufe but
time to its production Nor do I fee, according to you , how it
can caufe meritorioufly, if it caufe not with God from whom it
Meriteth. You did therefore more cauteloufly then fatisfactorily
take up with a word that will bear many interpretations , faying ,
It affecieth Gods Juftitiam Regiminis, and there you place its pro-
curing efficacy ; which words 1 like well, if they were cleared, and
well reconciled with the reft
Lutyou grant it as an old Ku\c % That the Decree gives not being
*ncl exfiexce to the things concerning which it is. 1 demandthen ,
Mm 3 Di
( 270)
Did God Decree to give us Right to Life ■> or not f If not ,
then we have it not as Decreed. If he did, then the Decree cauf-
ed not the being of it : and then it had no being , for it had no
other caufe from Eternity.
I fpeak all this more to the Defence and Confirmation of my
Argument, then your confutation : For in doing that I fhould
take another courfe, and deny the Definition off/w, in the cafe in
hand ; and prove both, that if God (hould not perform his De-
cree, it would not be injuftice in him, or injury, ( which is contra-
ry to ]hs, as in our cafe ) but only mutability, ( sls Dttrandus
imagined alio, in cafe he fhould not perforin his word, which is
much more ; ) and that neither the Purpofes of God or man,do
convey any Right to another of the benefit purpofed : no nor
abaredifcovery of that purpofe neither , nor that which fo me
call a Pollicitation^ diftinft from a Promife ; but only fuch a
Promife, Grant, or Law, whofe nature and ufe is to transfer or
convey Right.
i. If man hath a Right to all that God hath Decreed to him,
then he hath Right to punifhment , even to Hell from Eternity,
before ever he finned in himfelf or in -*dam : yea before he was :
and this punifhment is his due •• but that is not true.
2. I know moft of thofe that are againft me, will maintain that
God Decreed from Eternity, that men (hould commit all the fins
that ever are committed, ipfo per mitt ente^tr voluntatem ad atlum*
fr&motione immediate ejficari pr<zdetermirtAntc : and fo fin was due
to all finners from Eternity , when they were no men *. or they
had then Right to it : but that is not true.
3. No Right is conveyed to another, but by fome Tranfient
aft , ( for it doth make a change on the ^)bjeft , ponendo novam
relationem :) But Gods eternal purpofe is not fuch an aft ; there-
fore, &c.
4. The Tranfient aft which makes fuch a Relative change, (in
giving Right, ) muft do it by laying a real foundation , whence
that Relation rauft refult : but the eternal purpofe layes none
fuch .- ( But the Promife or Grant of the Law of Grace, is that
foundation,C<Wtf/0»* pr&flita^ubi cond tionalis eft promijfio.) That
which giveth not Title, gives not Right : but &c. Much more
might eafily be faid to the great difhonor of this new unheard of
opinion (till now fofar as I know ) that men have Right to that
which
which is Decreed them. In a word, It confounds the nature of
purpofes and promifes, deftroyes the main ufe, if not the EfTence
of all Laws, Promifes and Contraband fo fubverts all Govern-
ment, Divine and humane ; and civil commerce among men. I
may be bound to God to perform my purpofes ( yet not alvvay )
but if hereby I give Right to men to ali that I purpofed them, all
the world is ignorant as well as I.
Argument 6. 1 f we are Pardoned, Juftified or Abfolved from
Guilt,either from Eternity,becaufe it was then Decreed, or from
Chrifts death, becaufe it was then Merited ; then would all real
effects of Decree, and of Chrifts death, (as well as the Relative )
be from Eternity,or from Chrifts death : But the Confequent is
falfe : therefore fo is the Antecedent. If we are therefore abfol-
ved, becaufe our Abfolution is Decreed or Merited, then on the
fame Reafon we are Sanctified, raifed from the dead, glorified ,
becaufe thefe are Decreed and Merited,tbere being the fame caufe
and reafon of both.
Argument 7. If neither from Eternity, nor the time of Chrifts
undertaking, nor any time before we were born, or believed , we
were made Heirs of the Promife and Kingdom,then were we not
Pardoned, Juftified, or Abfolved from the guilt of death. But
that the Antecedent is true,I prove by thefe Scriptures following.
Heb. II. 7. *By Faith Noah beixg Warned of God of thing* not
feen, as jet moved with fear, prepared an *_y4r\to the javing of his
houfe, by the which he condemned the world, and bee erne heir of the
Righteoufnefs which is by Faith. Tit. 3 7. Th*t being Juftified by
his Cjracc,we fljouldbe made heirs according to the hope of etc
Life. Gal. 3. 26, 29. For ye are all the children of Cjod by Faith
in Chrift Jefus. And if ye be Ch^ifis,then are je Abrahams feed ,
and heirs according to the Promife. Gal 1.7. <^4nd if a Son , then
an heir of God through Chrift. v. JO. The J on of the bond-Woman
fballr.ot be heir, &C 28. NoW we, brethren, as lfaac was, are the
children of Promife. Rom. 4. 1 1 , \ 2, 1 3 , 1 4. That he might be the
Father of all them that believe, though they be not circtimcifeJ, th.it
Right ecufntfs might be imputed unto them alfo. And the Father of
Circumcifion to them Who are not of the Cl'-cumcifion only,
Wal^in the fteps of that Faith of our Father Abraham, &c. For
the Tromife that hejbouldbe Heir of the world, Was not to Abra-
ham or his feed through the Law y but through the -.ifnefs of
Fa
faith. For if thej which are of the LaV? he heirs , Faith is made
void) and the Promife made of none effetl. Rom. 8. l6 17. *And
if children , then heir s , £**>/ 0/ f^W, and joynt heirs X»;th Chrift.
Ephef. J. 6. T^f the Gentiles Jhould be fellow heirs , and rf the
fame bodj, and partakers of his Promife in Chrift bj the GofpeU
Jam. 2. 5. Hath not God chof en the poor of this world , w& /«
F,v.th,Heirs of the Kingdom t which Goo" hath Promifedto them that
love him ?
The Confequence is of apparent verity » feeing the word
Heirs expreffeth their Right. He therefore that is not Heir of the
Promife, or according to the Promife, or heir of the Kingdom ,
cannot have Right in Remiffion, Absolution from guilt, or Jufti-
fTcation : and therefore cannot be Pardoned Abfolved, Jufti-
fied.
Argument 8, If the Eleft were all Juftified or Abfolved in
Calvin i» Chrift as the publike perfon , or having themfelves fatisfied or
Marh.6. 1 1 . merited in, and by him ( which is the common foundation of the
Ncqienim Re- ac j ver f e opinion,) then they are Juftified or Abfolved without any
TreJitor^qui Par don °f & a merited by Chrift for them : But the Confequent
acceptavit, is falfe, and deftru&ive to the'Chriftiau Religion : therefore the
tione nihil am- Antecedent is not true.
pl'm cxigit-yfed T ne Confequence ( which only needs proof ) is thus mani-
ZrZfrurc fcft t0 be f0Und «
fuocedem ab* *• Chrift was Juftified , or Abfolved without pardon : there*-
foLvit deb'uo- fore if the Eled: were Juftified or Abfolved in Chrift as the pub-
rem. like per f n, as having themfelves fatisfied or merited in him, then
they are Abfolved or Juftified without pardon : For the fame Ab-
solution cannot toto ccelo differ in nature from it felf : Chrift wis
declared Juft and Abfolved without pardoning him one fin , as to
the undertaken Punilhment.
2. They that have either perfectly obeyed, or fatisfied, muft be
Juftified or Abfolved without pardon ( being capable of none,
as not needing it ) and that in the moft rigid Juftice. If there-
fore we have either perfectly obeyed or fatisfied in ' hnft we
muft be Abfolved or Juftified, without pardon, in ftriaeft Ju-
ftice.
The ftri&eft Juftice can require no more then all that is due.Nor
can den} an Acquittance or j uftification to him that hath paid or
performed ail that was due.
Obj.
C*73)
Oh). Had we paid or performed it in our own perfons , then tft
had needed no pardon, but feeing Chrift paid it for us, it muft be ^ hl T h
pardoned to us though not to him. fcg'.Au*°Art
Anfo. This is very true 5 and the ordinary Do&rine of Pro- 4./. 9 n° Q*'
teftants,yea of Scripture. But then obferve, that this affirmeth, niscmmQbti*
that we paid it not in our own perfons. And this muft be true, of i atl ° ^U.mr
*/*r/**inacivilfenfe, orLawfenfe,as well as a natural : That ^^/^
Debt which a man paies by hisfervant or other Deiegate,he paies fa „ f Uvat
himfelf. It was done by his perfon in Moral, Civil, or Law- fenfe; qui debet, five
though not by his natural perfon. It being therefore the A&ion aliusprits.
of Laws ( or according to Laws ) that we have to fpeak of , it
muft be a Legal perfon that we muft fpeak of. If therefore
Chrift had fo Merited, or fatisfied in your perfon, and you in and
by his, thatReputatively the Law, or Lawgiver, did judge it the
Idem, and not only the c/£ equivalent , and did efteem the perfon
the fame , and judge you to have merited or fatisfied in Chrift ,
then no Juftice could deny you prefent Juftification or Ablolution
without further pardon : though the natural perfon of Chrift and
us was not the fame.
But indeed it could not be, that Chrift paid the Idem , the fame
that was due in Law .• For that was fupplicium ipfius DelicjttentiSy
and not of another : Nor could it be that you fhould merit or
fatisfie Legally in Chrift, he doing it in your perfon. For though
in payment of debts to a Creditor ( which is not our cafe ) the
Law admitteth payment by a Delegate, and taketh the perfon as
the lame, looking only at the Debt (for what a manslnftrument
doth, himfelf doth) yet in cafe of Obedience and Punifhment,
the Law determineth of the perfon, as well as the thing due , and
alloweth not a Delegations doing or fuffering by an Inftrument,
or in the natural perfon of another : and therefore dum alius [ol-
vit,fimul aliudjolvitur.
And though God asRe&or,/#/>m Legem , as above Law, doth
in our cafe, allow and Accept of a Sponfor, and kind of fubfti-
tute of punifhment, viz,, that Chrift (hould fuffer in ourftead ;
yet not as in our perfon, fo as we do Morally or Reputatively fa-
tisfie or merit in or by him : but in the perfon of a Mediator • that
his Sacrifice, Satisfaction, Merit, may be a valuable Confederati-
on, on which God may pardon our fins, in his time, and on terms
agreeable to his honor and ends of Government . I take this to
Nn be
be the truth, about the nature of our Redemption by Chrift, be-
tween the two Extreams of the Socinians ( who deny fatisfa-
ftion by Chrift) and the Antinomians/who fay> that we fatisfied,
or obeyed and merited,or both.in and by Chrift ; ) Two Errors
of fo great moment, fubverting the very foundation , and whole
frame of Chriftian Religion , that I confefs my foul abhorreth
them, though in all tollerable differences I can go far in bearing
with diflenters. And I wonder that forne Divines do look on
thisfo lightly, as if it were but a verbal or inconfiderable diffe-
rence.
Obj. But yet,though it be true that God was bound in Juftice
prefently to Abfolve and Juftifieus; without further pardon,when
we had paid all the debt ( either of Obedience or Penalty ) in
and by Chrift ; it followeth not, that we are not pardoned : For
God did pardon us by tranflating the PnniQiment from us to ano-
ther : To put another into our perfon, was Gods pardoning aft:
He might have inflifted it on our felves,and he laid it on Chrift :
therefore we are not Juftified without pardon of fin.
tsfnfift. This is theanfwer I confefs, of Tome men, whofe
parts and worth one would think fhould promife much better.
They yield to, and maintain what I faid before ; that we did fa-
lisfie and merit in and by Chrift, and that God could not in Ju-
ftice deny us prefent Abfolution or (unification without any fur-
ther pardon , ( except in the after Manifeftation of this to our
confidences.) But then they think this aft of Deputation , or
change of the perfon is a fufririent pardon. To which I fay.
i.I did not mention the exeluilon of all pardon, in my Con-
fequence ; but only of all pardon merited by Chrift s death* or fa-
tisfaclion, or by any aft of obedience, which he is fuppofed to do
in our perfons,and we in him. And according to this defperate
Doftrine which I gain- fay, there can be no pardon merited for us
by Chrift. For this change of the perfon , which is mentioned ,
was both naturally and morally (according to their fuppofition)
antecedent to Chrifts fatisfaftion and meritsiwe are iuppofed firft
to be made or reputed one perfon with Chrift, and then to have
fatisfied and merited in him : That is, to befirA pardoned , and
ihen to have fatisfied and merited,
a. ButJ deny that this deputation or change/of the perfon,f if
it were true./ w^re any aftual pardon of Sm, The definition is
not
not the fame : therefore the thing is not the fame. Indeed it might
prefuppofe a pardon ( according to their grounds) but is not
a pardon it felf : For it is not a difTolving the obligation to Pu-
nifhment, nor a Giving us Right to Impunity.
3. Doth not this make Gods punifhing of us in Chriftto be
unjuft f For if we were pardoned before, how can it be juft that
we (hould pay all the debt after ? or fuflfer what was par-
doned ? For if it be we in Moral or Law-fenfe that fatisfie, then
it is the fame perfon that was pardoned that fatisrleth.
4. And if we did fatisfie in Chrift, then nothing was pardoned
to us ; if the perfon were Legally the fame.
5. But fuppofe thefe two laft anfwers may be put by, (by fay-
ing that is a pardon to our natural perfon, though not our legal ;
or fomefuch frivolous reply ) yet can ChrifHan Religion bear it,
or Chriftian ears endure to hear it.that we have no pardon of fin,
which was purchafed or merited by Chrifts death and fatisfadion,
but was freely given before,by the change of perfons ? fomc more
I (hall fay of this in the next.
Argument 9. If we did merit or fatisfie ( as aforefaid ) in
Chrift , then muftour Abfolution and Deliverance be ipfofatto
from that moment fo compleated, that no Juftice can continue
us under the leaft punifhment,or inflid the leaft upon us : But the
Confcquent is falfe , and defperately fubverteth Religion, and
blafphemeth Gods providence : therefore.
It is eafie to argue a fatto ad Jhs^ in all Gods Works he doth
it : therefore it is Juit ; is anunqueftionable confequence. But
that God doth inflift caftigatory Puniftiments on Believers ; and
then doubtlcfs no lefs on Infidels and wicked men, though Elect,
is a truth fo plain, that while Scripture is believed, or providence
acknowledged , all the Antinomians on earth fhali not prevail
againft ir.
Is it no penalty for God to hate all the Workers of Iniquity ?
to abominate their Prayers? to deny them all fanitifying Grace?
to continue them children of wrath, without hope, without God
in the world ? Under the power of Satan ? yea to be the children
of the Dive! ?i Joh.^. 10. ^^26.18. and to be led Captive by him
at his will, as his bond- (laves? zTim. a. :6.
He that can make men believe that thefe men are under no
punifhment,may next make them believe that there is no God, or
N n z Providence,
f*7*5
Frovidence, or Hell. Yet is it undenyable that the R edeemed un-
dergo all this, and much more ( which I have before mentioned
<*nd proved at large) fo much to the Minor.
For the Confequence of the Majorat is evident in it felf. No-
juftice can either i. Continue him under Puniihment.
2. Orinfh&newpuniQiment.
3. Or delay his merited happinefs, who hath himfelf in Law-
fenfe, fully undergone all the Penalty that was dne,and hath fully
jerked that happinefs. He that hath paid all, oweth nothing :
and he that ows nothing, cannot juftly be continued in Prifon. He
that hath born all the penalty, or is perfectly Juftifted or pardon-
ed Js guilty of nothing. And he that is guilty of no fault, can-
not juftly be punifhed with the fmalleft penalty. As Dr. Twifs
truly faith, It may be affliction and torment, but it is no punifh-
ment, unlefs it be for (in and guilt. Thefe men therefore that
feign us to have fuffered, fatished and merited in or by Chrift ,
and that for all the fins of our life ; and yet that God doth keep
us, or fufTer us to continue under the power of Satan , and his
own wrath ; yea, were it but under chaftifements , and imperfe-
ctions, and remnants of fin, and doubts and troubles of confid-
ence, they do lay to his charge, that which they durft not do to
the finful Rulers of the Sons of men, whom they account Juft and
Honeft. Qen. 1 8. 23, 25 Wilt thou alfo deftraj the righteous with
the wicked J That be far from thee to do after this manner : to
fhy the righteous with the wicked , and that the righteous fhould be as
the wickedythat be far from theeifhall net the fudge of all the etrth do
'Eight ? Rom. 3,5,6,7,9. But if our unrighteoufnefs commend
the rigfoteffufwfs of G od^hat ft:all Vte fay ? Is Qod unrighteous r?ho
taketh Vengeance? (ifpeal^as a man) God forbid \ For then
how fh aU God.pdge the World? &c. Why ami alfo iudgedasa ftmert
^Lt.'T-hef are aliunde* fin* 19. What the LaW 'faith , it faith to them
that are under the Law, that -every mouth may be flopped, and. all the.
^orld may become guilty before (joa.
I. may well argue therefore from Gods Juftice,thus : They who
Ho juftly fuffer Gods anger, and feveral punifhments for im , did
not perfectly obey or fatisfie in or by Chrift : But the Elect be-
forc-and after conversion do juftly fuffer, &c. therefore r &c.
The juftnefs of their furTerings for fin, hath been conftantly ac-
M&wiedged by tae.S&nts^F. Go£«.Y Q&tfwa 9. i-5-./aitfcf^W
-
(277)
after all that is come upon us for car evil deeds ^and for our great t\
pafes t feet*jg th*r thou cur God haft puniihed us kfs then our ini~
quities defer Z-, &c. Daniel faith, 9. 7, 1 1, Lord fight eoufnefs be-
longeth unte the r, but unto us, Confuficn of face, as at this day^ &c.
Therefore the Curfe is pcured upon tts^ and the oath that is written
in the Law of Mofes the fervant of 'Cod , becaufe we have finned
againft him- And hi bat h confirmed histvords which hefpake again ft
Yea, I will argue higher yet. They whofe damnation to heH
were Juft if God fhould execute it, have not perfectly obeyed or
fatistied in and by Chrift : But the Damnation of many of the
Redeemed ( at leaft, of all the unconverted ) were Juft : there-
fore.
The Major is piain, if we fpeak of Damnation in proper fenfe,
as a punifhment, and not as a meer Torment ; for I will not deny
but God might do what he would with his own creature, antece-
dently to hjJledor- (hip and Covenants. The Minor istheex-
prefsconfemon of all humble Chriftians that ever ! fpoke with,or
heard pray (that mentioned thefe matters) that God might juftly
have damned them before converfion ( yea and in fome refpeft ,
iince. ) And the Apoftle (peaking of thofe that fay , Let us fo
evil thxt good may come, or that flandered them as fo faying, faith
of them, Whofe damnation is juft. Rom. 3.8. But this is a fin that
a Redeemed or Eled man may commit,and the Apoftle knew not
all the non-Eleft from the Eled : therefore the Redeemed may
fo fin that their Damnation were Juft : But that any mans Dam-
nation can be juft, that hath either perfectly obeyed, or elfe made
perfect fatisfaftion for his fins, is paft m\ apprehenfion. Yea 1 he
Doctrine or pofed,accufeth and overthroweth all Fenal Laws and
Executions of Magiftrates, and confequently all Government
all Common- wealths. For if we have made perfect fatisfaction in
Chrift for all fin, then we owe no more punifhment : and then God
cannot inflict: any by himfelf or his Inftrumcnts. All power is of
God j and all Legislation and Judgement of men , is by C
Commifiion,if juft • Magiftrates are Gods Officers and Inftru-
ments. If Gods Juftice therefore have nothing againft us , mans
can have nothing : For mans is Gods. He cannot grant a (
miflionto a Magiftrate . co puorfh the innocent, crone that Ju-
hath nothing againft. The Judgement is the Lords
(2 7 8) •'
eth the earth as foveraign, by his Officers. CbtelanSlhon faith ,
Exam. />. 680. That it is Gods moral Law that obligeth all men,
and ordaineth corporal punifhments in this life,againft thofe that
commit external faults, and that God executeth them by Magi-
Urates VideG. Soh. Thef.c. 8. p. 31. So that I mutt confeis,
that if this Do&rine of our perfect folution in Chrift, and that
of the debt it felf do not n'f'ceffarily overthrow all Government
I do not underftand it as I thought I had done.
^Argument 10. If we are Juftified or Abfolvedby Meriting
or Satisfying in Chrift at his death, as aforefaid, then God would
not have given us the benefits by Conditional Promifes, and have
added threatnings of damnation to us, if we rebel : But thus God
hath done in his Word ; therefore, &c.
Or thus : If it be juft with God to convey the pardon of fin »
and Right to falvation by Conditional Promifes, with threat-
nings annext : then we are not Juftified or Abfolved by fatisfy-
ing or meriting in or by Chrift: but it is Juft with G<£>&c. there-
fore, &c.
The reafon of the Confequence is, becaufe ( as is faid) to him
that hath fatisfied or merited fully, the liberation or benefit is. due
ipfofatto , prefently and abfolutely : therefore to make a Law
which (hall impofe Conditions for the obtaining it , and keep us
without it till thofe Conditions are performed, and threaten us
with damnation if we perform them not, this feems not equitable,
when the thing was our own before , or prefently and abfolute-
ly due.
As for them that fay, It isfalfe that thefe benefits are given upon
any Condition* When 1 have nothing elfe to do,I will anfwer them
in folio : till then let this fuffice ; Read the Scriptures.
Argument 11. If we are Juftified or Abfolved by fatisfying
perfectly, or meriting in or by Chrift, as aforefaid , then we are
as righteous while we are Fnfidels, as when we are Chriftians ; and
while wicked, as when we are Godly. But the confequentis Anti-
nomian : therefore fo is the Antecedent.
We fpeak of Righteous here,without equivocation, in the fame
fenfe, viz. as Relative, as oppofue to Guilty, and to having no
Right to the Reward. The reafon of the Confequence is evident :
No man can be more juft then the moft perfectly juft.He that hath
in Chrift perfectly merited or fatisfied for all his fins, is moft per-
fectly
fedtly Juft,(in this Relative fenfe; ) therefore no man can be more
juft : therefore an Elecl Infidel or perfecutor, being mod Juft be-
fore, can be no more juft after.
I fuppofe they whom I gainfay, will own it all, as they that have
read Dr.O*//>,and 7ci*»,and Saltmarjh^z.^ foon fee.But fo will I
never do while the Sun of Scripture fhines fo bright, for the dif-
covery of its evil 5 telling us fo much of the righteoufnefs of
Faith, and which is by Faith, and that Faith is Imputed to us for
righteoufnefs , with much more , which cryes fhame againft
this opinion : asmoftof all the texts before cited will bear wic-
nefs.
Argument 12. If we are Juftified orAbfolved by fatisfyingor
meriting in orbyChrift, asaforefaid, then we are as righteous
while lnfidels,as Chrift himfelf. (I mean with this Relative righte-
oufnefs , which confifteth in a not-guiltincfs : The Law hath no
more againft us, nor the Judge, then againft him ) But the Con-
fequent is Antinomian : therefore fo is the Antecedent.
He that dare fay that every Redeemed or Eled Infidel, whore-
monger, murderer, eye. is Relatively thus, as righteous as Chrift,
ftiall not borrow my tongue to pronounce it. Nay, he that will
fay, the beft Saint on earth is as righteous as Chrift , or no more
guilty or obliged to any punifhment, is not of my Religion. I
know the Antinomians are not aftiamed of this aflertion , (" and
I know how the Papifls cavil with all Proteftants,as if they faid fo
too : ) But 1. Gods Threatnings and holy Laws 2. And his exe-
cutions on body and foul in this life. 3. And the witnefs of mens
own confeiences. 4. And the Spirits convincing the world of fin
and mifery, fhall fhame and fupprefs this proud affertion in de-
fpight of the Father of lyes, and his ftouteft Inftruments.
^Argument 1 3 If we are Juftified, pardoned or abfolved from
eternity, or from the time of Chrifts death ( on the forefaid
grounds , or any other, ) then may we not with any Infidels or
wicked men, in preaching or private conference, convince or per-
fvvade them of their mifery ,as being under guilt, or not pardoned
or abfolved, or as having no Right to falvation. But the Confe-
quent is Antinomian . therefore fo is the Antecedent.
No man muft preach that which he cannot poflibly know whe- -
ther it be true or falfe : But no man that fhsuld tell any Infidel's
of the faid mifery, can tell whether it be irxe or falfe ; therefore
they
(58b)
they may not preach it. I fuppofe they whor y will grant
all this : Arid what a preaching then we ma j rom Anti-
nomians, and to what advantage to poor ha miners , you
may judge. They can tell them no more of their mifery, but. that
they are not Juftified in conference, and that it is nncertain whe-
ther they are abfolved or not. It may be you Infidels have Right
to falvation, and it may be not, but affurance, feeling and poifef-
fion you have not : T hey cannot fay without equivocation, you
are (hut up under fin, and guilty before God, in the gall of bitter-
nefs and bond of iniquity, -having no part nor lot in this matter ;
your damnation is juft, the wrath of God abideth on you , you
are condemned already, unrighteous, the children of wrath, &c.
This is Legal preaching, though to Infidels ! They cannot know
the Eled Infidels from the Reprobate , and therefore they can-
not fay they are miferable. No nor tell them how they may know
it themfelves neither : Though Vce could not tell an Hypocrite ,
that he is miferable, yet we can tell him how himfelf may know it:
butfo cannot they, not to the AfTemblies of Heathens , nor any
one of them ; nor of the prophaneft men. Only that they want
Affurance and Holynefs they can tell them : but not that they
want Abfolution from guilt of death, and from obligation to pum fo-
ment, or that they want Right to falvation, Have thefe men learn-
ed to difference between the righteous and the wicked, him that
ferveth God, and him that ferveth him not ?. Are fuch Preachers
as the mouth of God, that difference no more between the pre-
tious and the vile t yea that call the vile pretious ? Is fuch preach-
ing liker to make Saints or Libertines ? Make them, did I fay ?
Rather manifeft them, and confirm them in Impenitency ? Iblefs
God for it, I hear none of this preaching in our Country. I never
heard one in the Pulpit tell all the prophane ; For ought' you or I
can tell y you may all be Abfolvedfrom the guilt of death , and obliga-
tion to Punijhment long ago % though net as Terminated in your Con-
ferences. And I hope fome men that are of this opinion, ufe not
to preach it, yea ufe to preach contrary.I have fo often heard mif-
taken Difputers preach foundly and Orthodoxly to the vulgar,
that I have loved preaching, ( and fpecially to the vulgar ) the
better ever fince, and difputing comparatively the lefs : And fpe-
cially in Prayer to God, I do oft hear the Heterodox pray fo Or-
thodoxly, that I am yet more in love with Prayer, and hope that
many
(*8i)
many men praftife not their ill opinions. If you would hear men
fpeak' their hcarts,and that which conscience dare own,hear them
in Confeffions and Prayers to God. Prayers are more generally
Orthodox then Sermons,and Sermons ad populnm then ad cUrttm %
and both thenDifputations, and Controverfal writings , among
men that are warping the Antinoraian way.
Argument 14. If we are Juftirled/ Abfolved, or pardoned,and
have Right to heaven, from eternity^ br from the time of Chrifts
undertaking or fuffering, or before our Converfion,then no Jew,
Turk, or prophaneil man, may lawfully either 1. Believe. 2. Or
confefs himfelf miferable,as being not abfolved, juftified or par-
doned , or as having no Right to heaven. 3. Nor may they be
humbled for any fuch mifery : ( except it be thofe that have blaf-
phemed the Holy- Gh oft, if any fuch know their fin : ) But the
Confequent is purely Antinomian : therefore fo is the Antece-
dent.
For the Confequence , it is moft clear, feeing no man may be-
lieve or confefs that which he cannot know whether it be true or
falfe ; But no whore-monger, perfecutor, murderer , can ( ac-
cording to their Do&rineJ tell whether it be true or falfe, that he
is not abfolved, pardoned, and hath Right to heaven : For they
fay all the Redeemed are abfolved, and have fuch Right : and all
and only the Eled are Redeemed : and what wicked man can
know that he is not Elefl ? And therefore it muft needs follow
that they cannot be humbled for what they cannot know.I doubt
not but the Antinomians will be ready enough to o\yn all this; but
for experienced humble converts , I need not perfwade them of
the evil of it : Nor will I beftow more words againft it now, fee-
ing ad populum, fo many of our Divines have fpoken to it fo
abundantly. See Shephards Sincere believer , Hookers SohIs Pre-
paration, tad Vocation^ &C.
Argument 15. If we are pardoned, abfolved or have Right to
heaven from eternity (by the Decree) or from the time of thrifts
death, then may no man wicked or Godly pray for any fuch par-
don of fin , abfolution, or Rjght to heaven. But the Confequent
is Antinomian : therefore fo is the Antecedent.
Though fuch a man might pray for Jufufication as terminated
in confcience, or the knowledge or fenfeof Abfolution , and for
PofTeffion of heaven,and the Jus in re ,yet I hope it will not eafily
O o go
go down with Ghriftians , that no man may pray for the thing
rt felf, as hot having it ; or that no man may pray for^Rightto
heaven, the jus ad rem : Believers themfelves are daily to
pray, Forgive us our trefpajfes.
The Confequence of the Major is apparently found: For if any
may pray for fuch Pardons,Abfolution or Right to heaven , it is
either the wicked or the Godly, Infidels or Believers : But neither
of thefe may do it if their Do&rine be true. Not Infidels or any
wicked men ; for they know not but they may be pardoned and
h^ave Right to heaven already, and therefore can pray but for Af*
furance and Continuance (nor for the laft neither on their
grounds.) Not Beltevers,for they have the thing already : nay
they may not pray for any fuch pardon or abfolution , from any
one particular fin which they commit after Faith ; Nay they are
bound , according to thefe mens Doctrine, to believe that they
were never without fuch abfolution,pardon and Right to heaven,
and fo may not fo much as confefs to God , that they were once
under this mifery while they were Infidels or unregenerate. Thus
you fee what prayers the Antinomian Dpdrine doth require-
Argument 16. If we are Abfolved from guilt , pardoned or
juftified, and have Right to heaven from eternity, or from Chrifts
death, then can no man lawfully either hear the word preached %
read it, enquire of others,be baptized, or ufe any other means for
&hat RemiflionjAbfolution or Right to heaven, nor avoid any fin
on that account,left it fhould hinder them from receiving the faid
benefits : But the Confequent is purely Antinomian, viz,, againft
the fcope of Gods Law of Grace, for mans Reftauration :
therefore fo is the Antecedent.
The reafon of the Confequence being the fame with the laft, I
need not repeat it. By this it may appear what kind of endea-
vors Antinomianiftn diredeth us to, and what kind of Chriftians
it would make, and of what converfations. . What man fearing
God dare fay to all the Infidels, or enemies to Godlinefs and ci-
vility that he comes neer , ¥ou ought not to do any thing for the ob-
taining of A bfolution from guilt , and from the obligation to pnm \fh-
ment^ or for Right to heaven , or to any benefit ofChrifls death ^ for all
this is either obtained in and by Chrifl already , or elfe is not to be ob-
tained ; you are not required to do Chrifis work • it is but manifefia-
tion^ and Jus in re that jonare to fee \ for.
Argument ,
"(280
Argument 17. If we are Abfolved, Pardoned, Juftified. and
have Right to heaven from eternity,or from Chrifts death, or be-
fore we believe y then the fame man (hould at the fame time be
pardoned and unpardoned,abfolved and condemned in Law,have
Right to heaven,and have no Right : and that in refped of the
fame fort of pinion, abfolution and Righc. Eut the Confequent
is falfe : therefore fo is the Antecedent.
The Confequence is proved already : for I have proved fully
that Abfolution, Pardon, ] unification , Right to heaven in Law-'
title, followeth Faith, and that men are ip Law condemned , and
unpardoned till they have Faith, and that it is not Juftification
meerly as terminated in confeience, that * crioture calls Jujlifica-
ticn bj Fa tb : It muft therefore be that in Right of 1 aw ; for no
other can it be before that, as is (hewed. And though 1 have faid
fo much, I will here add this one Argument more.
If it were only knowledge or fenfe of pardon, 'abfolution or.
Juftification in Confcience , that were meant by Juftification by
Faith in Scripture,then we might as well be faid, i.TobeEle&ed
by Faith. 2. Or Redeemed quoad pretium by Faith 3 Or crea-
ted by Faith ; becaufe by Faith we come to know that we are
Eleded , Created and Redeemed ( yea much more of the two
latter,for that we were Created and Redeemed,are define, proper
objects of Faith ; but fo is not our Election or J unification- per-
fonah) But no Scripture faith that we arc Elected, Created or
Redeemed by Faith ( much lefs fo frequently and exprefly as it
faith we are Juftified by Faith ; ) nor may we fay fo our felves :
therefore it is not knowledge or fenfe of Juftification or Abfolu-
tion that is meant.
Argument 18. If we are Abfolved, Pardoned Juftified, and
have Right to heaven from eternity, or before Faith, then we
have all thefe before we are in Chrift, or joyned or united to
Chrift, or are made his members, but the Confequent is falfe :
therefore fo is the Antecedent.
The Confequence will be denyed, by thofe that fuppofe we are
in Chrift before we believe or arc born-.But the word of God faith
no fuch matter as they, but much to the contrary. We are made
the Sons of God^ hers **nd coheirs with Chrift by Faith : He that
hath the Son hath ife^ and he that hath not the Sou hath not l<j r, and
that U the) Vrho by not- believing , make god a Lyar, I Job 5. 12.
Oo Z C° 1 '
CoL I . *8. C&r*/? is the head of the body, the Church : but Infidels
are not of the body, the Church /for the Church is Cat us vocato-
rum yetfidelium. Col. 2. 1 Q. From Chrift the head, all the fad) by
joynts and bands , having, nourifhment minifired and knit together ,
increafeth With the increafe rfGod. But Infidels are not fo knit to
Chrift, nor receive nourifhment nor increafe. Eph. 415, 16. In
him Which is the head, even Qhrift ; from whom the Whole body fit-
ly joyned together, and compared bj that Which every joynt fupplyeth 9 .
according t.o the effectual working in the me-afure of- every part, ma-
keth increaje of the body, to the edifying of it J elf in love. But none
of this is fo with Infidels , therefore they are not members, nor
joyned to Chrift, nor he their head, actually. Eph. 1.22. Gave him
to be Head over all things. To the Church, which is his body, theful-
nefs of him thatfilleth all in all. But fo are not Infidels : For what
Communion hath Chrift with "Belial, or Infidels ? Epbef. 5. 2} »
2.4. *As Chrift is the Head of the Church, and he is the Saviour of
the body : therefore as the Church is .fubjetl unto Chrift- , fo, &c.
Where we fee, that is the Church which is fubjed to Chrift : but
fo are not Infidels. 1 fir. 12. 27. 12, i 3.. Now ye are the Body of
Chrift, and Members in particular. And of whom fpeaks the
Apoftle ? Not of any Infidels, but fuch as had received the Spi-
rit. For by one Spirit ye are all Baptized into one body : therefore
they were not in it before. 1 fir. 6. 17. He that is joyned to the
Lor d r ii one Spirit. Infidels are not one Spirit with him : there-
fore they be not joyned to the Lord. So Eph. 5. 30,3 1,3 2. Eph.
3> 17. Of whom the whole family in heaven and ea>th is named. But
fo are not Infidels : therefore they are not of the family. Job. 6.
44>4S* H° man Cometh to me except the Father draw him : Every
'man that hath heard, and hath learned of the Father, amteth to me.
Infidels therefore be not come to Chrift, and therefore have not
Right in him as their head. Job. 5. 40 Te will not come to me that
ye might have life. Col. 2. 6. *Asye have received Chrift $efus the
Lord,fo walk in him. Infidels have not received him, nor are in
him. Job. 1 5 'IjS, 6,7- &c. sAbidein me, and I in you : If ye abide
in me y andmy words abide in y§u,ye_fball askjwhatye will, &c. In- .
fidcls therefore are not in Chrift, Do we need more Light in fo
plain a cafe ?
Yet I deny not but Chrift may in fome fenfe be called curs be-
fore.we believe : That is- 5 All men may truly fay, that hear of
him*
(2S 5 )
him, He is our Saviour, or our Redeemer, in that he is the Savi *
our or Redeemer of the world : And hath paid a fufficient price
for their Ranfom , and is offered to them and life with him. The
Ele& when they come to know that they are Eleft, may fay , He
was our Saviour and Redeemer in a fpecial manner, as absolutely
intending our infallible Juftification and Salvation. But they can
never fiy till they do believe, fhrift u ours in Covenant, or he is our
Head, or Hatband, yea or that they have any true Right to him
or in him, more then the reft of the world have. Though he were
fpecially given for them, he is no more given To them, before they
believe, then to other men.
For the Minor (that we have not Abfolution,Pardon or Right
to heaven, before we have Chrift.by true Donation,or Covenant-
Right) I take it to be fo much proved already , fo exceeding evi-
dent in many more Texts of Scripture, and fo generally main-
tained by all the Orthodox , that it feems but lofs of time to
prove it.
^Argument 19. If we had be^n pardoned, Abfolved, or Jufti-
fied, and had Right to heaven from eternity, or before we were
born, then would Paul or fume of the Apoitles have made ufe of
this, as an Argument againft J unification by the works of the
Law, or at leaft, not have pleaded againft it, only Juftification by
Faith, which implyes that we were not before J uftified, or Abfol-
ved : But neiether Tattl nor any of the Apoftles did ever make
ufe of fuch an Argument againft Juftification by the Works of
the Law ; but contrarily plead only Judication by Faith : there-
for &c.
How eafily might Paul have filenced all pretences of the works
of the Law to Juftification,by proving that we were Juttified be-
fore there was Law or man or at leaft before we were born and
capable of working ? Can he that is not, work to Juftification ?
fure if this had been the way, we fhould have found the Apoftle,
inftead of faying, We are 1 uftified by Faith, and not fa the Works of
the Law,zo have pleaded thus againft both , We were Iuftified be-
fore we Were born, and therefore neither by Faith nor Works : thefe
do but procure the fenfe of it ta our confidences \ and fo both Faith
and Workj may do.
Argument 20. That Doftrine is not of God, which over-
throweththeKingly, Prieftly. and Prophetical office of Chrift, at
O.03 leaft,,
\ 286)
ieaft, as to a very great part of their work. But fo doth the fore-
mentioned Do&rine which we are oppofing : therefore.
The Minor ( which only needeth proof ) fhail be proved thus
in its feveral parts.
i. For the Kingly office of Chrift , the exercife of it over his
Church confifteth i. In Legiflation. z Judgement. 3. Execution
of Judgement. 4. In Relaxation of Laws , ( or abrogation of
them; when he fees caufe. 1. n Legiflation he 1 deter miueih
what (hall be due from man, by his precepts : and 2. what fhail
be due to man , in his Promifes and Threats; and what (hail be
the Condition of thefe. r . The great and eminent ufe of the Law
of Grace,is to be Gods Inftrument to make over to us C hnft with
his benefits , of Pardon , Abfoiution, J unification, Adoption,
Right to Glory, &c . All this is overthrown, by feigning that all
thefe are ours already ; and therefore what need we any Promife,
Teftament^Deed of Gift, Covenant, or Law of Grace, to make
them ours ? And if we our felves fa tisfied in Chrift Legally, then
we mult have prefent Right in all the benefits ipjofatto. 2. Thefe
Promifes and Conveyances God hath made on condition of faith
uid Repentance. This ad of Chrift (the Constituting of the Con-
dition ) is alfo made void and vain, if not unjuft, as being to men
that had an Abfolute Right before. 3 . The Threats of non-Rc-
miftion, n n-Salvation, &c. if we believe not,or if we draw back,
are alfo made void and vain, if not accufed of flat injuftice , as
Threatning men with the lofs of that which was Abfolutely their
own before, and the word of the Immutable God engaged for it.
4, And it is a very great doubt whether all Gods precepts be not
accufed of injuftice, or at leaft the keeping of them of no neceffi-
- ty to falvation ; if we our felves have (in knk of Law,^)r the
Law- giver J already perfectly obeyed them all to the death in
Chrift, or perfeftly fatisfied fornot obeying them,
2. Gods Judgement is according to his Laws , which are the
Rule of Judgement. All the Accufations therefore, that fall up-
on the Laws, muft fall upon the Judgement. When men have Ab-
folute Abfoiution before they were born, and Abfolute Right to
Heaven, to Judge them a new, upon Conditional Promifes , and
adjudge that to them as upon that performance of a Condition(of
feeding, c loathing, e^\ that is, loving and obeying Chrift-believed
in J this feemeth contradictory to the rules of equity.
3. The
d87)
3. The Execution is partly by temporal chaftifements in this
life ( which antecede folemn Judgement ) and partly, the eter-
nal Reward and punifhment : For the former,! have faid enough
before. They manifeftly aceufe all the penal Caftigations of the
Eled , of injuftice : if they had fully obeyed or fatisfied in
Chrift : and if they were perfectly Abfolved and pardoned be-
fore.
And it is a charging that on God which he abhorreth in his
Word, to fay that the Reafon why the Reprobate were damned y
was not for refufinga Redeemer, or for not performing the Con-
ditions prefcribed,that they might have had part in that fufficient
price of Ranfom, but it was mecrly for finning againft the unre-
medied Law of Works, and as the Devils do perifh, as having
no Remedy, nor any expiatory facrifice that ever was offered for
them.
And that all the Reafon of the Adjudging the Eled to heaven,
is taken from their being abfohitely juftified or abfolved in Chrift,
and having a Right to heaven by meer Decree and Purchafe, and
not upon any Conditional Promife after, nor becaufe the) ftere
faithful in a very little, Luk. 19- 17 ThisDodrine fo contradi-
deth Chrilts Judgement and Reward (which he giveth to every
man,and according to his Works ) that both of them cannot be
Juftified.
4. The other part of Chrifts Kingly Power, is to be above his
own Laws, though not to difpence with them without a valuable
confideration ( which he will not do) yet to Relax them by Re-
mitting fins upon a valuable confideration.This Power hath God
exerciled in Enading the Law of Grace, or granting the Promife
of pardon of all fins againft the former Laws, on condition of our
accepting Chrift and Grace. Theforefaid Dodrine denyeth this
Conditional Remiflion,and difableth God from making any fuch,
becaufe the thing is Abfolutely our own before.
Thus we fee how it would unthrone Chrift, feigning him to
make all to be ours fo abfolutely on the Crofs , that he cannot
give them out to us as Redor on conditional Promifcs.backt with
penalties threatned. that is , on terms, and by wayes that are be-
feeming a King and Governor of the world, and Judge of all
men , nor as may be fitted to promote the ends of Govern-
ment:.
2. And
( 2 88)
2. And but little tetter doth the (aid Do&rine deal with
Chrifts Prieftly o&e, to which yet ic feemeth to give alm6ft all.
Yor whereas Chrift is purpofely defcnbed by the holy Church to
be a Prieft for ever after the order of Melchizedek^ , it is a doubt
whether they deny him not to be a Prieft at all : For it was the
office of the Prieft to -aft as a middle perfon on behalf of the
people, and for their good, but not in the very perfon of the (in-
ner, fo as that in Law the fmner did what the Prieft did ; further
then as confent or requeft did make the Prieft his Inftrument. But
thefe men rather make Chrift our Delegate then our Prieft j as if
he had been one fent by us , to dp and furTer in our perfon and
ftead.
But fuppofe that they do honor the exercife of Chrifts Prieft-
hood on the Crofs ; do they not deny him the honor of it ever
after in heaven ? It is the office of Chrift, as Prieft after the or-
der of Cfrlelchizede^ to be ftill making Interceflion for us with
God : by which Intercefsion he procureth us pardon of fin when
we believe, and Abfolution or Juftiflcation, Adoption-Right to
heaven ; alfo he procureth us a renewed Pardon for each parti-
cular fin afterward ; and the Continuation of the rlrft : All this
is denyed by thefe men to his Prieftly Interceflion with God, and
pretended to be done on the Crofs before we were born : as if it
were nothing but the knowledge or fenfe of thefe that Intercef-
lion procureth ,with fan&ification and pofTefsion of the glory that
we had before a Right to. Heb. 7. 24, 25. He loath an unchange-
able Pneflbood ; Wherefore he is able alfo to fave them to the ut7er-
mofl, that come to God by him, feeing he ever liveth to make Inter-
ceffionfor them. What man thathonoreth Chrifts Priefthood,and
knows the prcfent need we have ftill of it, dare fay, that he need-
eth not the Intercefsion of Chrift to procure him the Pardon of
any one (in with God, fall being done already) but only cKe fenfe
of this in our confidences.
3. The Prophetical Office of Chrift is exercifed, by his writ-
ings and Minifters without , and his Spirit within ; the work of
all which is,to teach us his Will or Laws ; even all things whatfo-
everhe commanded : Math 28. 20,21. This Dodrine therefore
which doth,as is aforefaid, fubvert the Laws themfelves , and the
Doclrine which fhould be taught, doth contradict Chrifts teach-
ing by Word, Miniftry and Spirit. If he teach us the nature of
his Covenant, and the Conditions on which we muft expeft his
blefsings,
(28$;
ngs thefe men deny all, and fay, Tt is falfe : If be teach us
what means we muft ufeto attain Absolution from guile of death,
or Obligation to punifhment, and to get Right to faeaven,they
rife againft it, and fay, We have all this already: there is therefore
no means to beufed to obcain it. The like may be faid of other
particulars.
I hope by this time it appears how little the Lord Redeemer is
exalted and honoured by their miftaken way of honouring him : * r - .
and how much they detract from the honor of his Inrercefsion, (} Kwe d befon
Teaching and Kingly Government, his Laws, Judgements, Exe- bow they alfo
cuttons and Remilsions while they miftakingly afcribe all to his a^acy his Me*
Death and Merits * And that all is not an exalting of Chrift and rm r e V b \-\
free Grace that pretends to be fo : And that no way of mans de- l^^mor
vifing is fit to exalt him,but only that way which his wifdom hath p^/don to be
determined of. from
SECT. V.
AN D thus I have ftiewed youfomewhat of the face of thefe
Do&rines of the Antinomians. I. That we are Juftified
from Eternity, a. That we are Juftified, Abfolved, or Pardoned
at the time of Chrifts death, and fo before our being. 3 . Or at
leaft before our Converfion and believing. 4. That we our felves
did in Gods efteem, or in Law-fenfe, perfetfly obey, orfuflfer and
fatishe in Chrift : and fo that Chrift paid the fame thing that the
L aw required of us, and not only fatisficd for our not payment ,
by giving fuch a facrifice to God as might be a valuable confide-
ration, on which he might grant us the benefits , on fuch Condi-
tions as are moft futable to his ends and honor : For though
fome have faid, that it is not tantidem , a matter worth the con-
tending about , whether Chrifts fatisfa&ion were the Idem or
2'antundum, yet I take it to be of no lefs moment then all thefe
haynous Confeqwents beforementioncd do declare , and even to
fubvert the fubftance of Religion. The Idem is the perfect Obe-
dience , or the full Punifhment of man himfelf ; and in cafe of
perfonal Difobediencc, it is perfonal punifhment that the Law re-
P p quires.
I ~7" J
quires.Tt is Supplicium if fins Delinquentis. The Law never threat-
ned a Surety : Nor granteth any liberty of fubftitution : that
was an A& of God as Above the Law. If therefore the thing
due were paid , it was we our felves Morally or Legally that fuf-
fered : and it could not be our felves Legally, becaufe it was not
our felves Naturally. But if it had been our felves Legally, then
the ftrideft j uftice could not have denyed us a prefent and per*
fe> Dliverance tpfo fatto , feeing no Juftice can demand more
then the Idem quod debitor* the whole debt of Obedience or Pu-
nifhment.
And that all may take heed of this unhappy model of Theolo-
gie that thefe men have framed T would earneftly commend to
their Confideration this following advice.
i. Still keep in your minds a clear Diftinftion between Gods
Redoral or Legislative Will determining^ Debitojfficu^ premit,
& poena : and his Will de rerum tx ftentia & Eventu as luch, de-
termining defafto what fhdl be, and what not; Or between Gods
Decrees and his Laws. And take heed of confounding thefe in
any point of Theologie ; much more in the whole frame. For
ought I fee, Gods Eternal Decree is the beginning , middle and
end of the Antinomians Theologie ; It is almoft their All.
2. Diftinguifh carefully between that Decree , Law or Cove-
nant, call it which you will , whereby the Father did, as it were ,
appoint unto his Son both his work and Reward ; and that Law,
or Covenant by which both Father and Son do Govern the
Church , and make over to us the parts of our falvation. Con-
founding thefe hath loft the Antinomians in their Theologie : fo
that fo much of Gods Covenants as they do take notice* of,is little
more then the Promife of the Father to the Son , and the Abfo-
lute difcovery of his Decree. They reduce almoft all the Co-
venants to'this, and denominate all from this.
And the very nature of the Thing, as well as the plain Scri-
pture, proclaimed! to us this great Truth, which once more I in-
treat all men that read this well to confider of.
That , As it was not the firmer bimfelf, nor any Servant or Dele"
gate of his^ but Chrijf the Mediator upon Gods Mifsion and his vo-
luntary Sponfion , Voho bore the Penalty , and made fatufaRion to
Qod | fo it Was meet that the fruits ofthisfatisfatlionfhouldnot be
Jtliveredby God immediately to the firmer , but finners and all into
the
the hands of the Redeemer ; That all they fbaR receive might come
to th$m through his hands, and come from him, as it was purchafed
by him. Ar.d that as dearly as Qod loved mankind, he d'd more dear-
ly love his oWn righteoufnefs and glory , and therefore did all this
more principally for it, then for us : and therefore in his way of Con-
vey ance t would do ail on terms moft befeeming his honor : as4nd be-
ingftillto continue the Government of the World, he thought meet to
make the fame perfon Governor and Benefatlor y King and Saviour ;
thatfo he might Reign With faving, and fave with Reigning , and
give out his mercies, not by meer Abfolute gifts , but by LaWs and
Grants Conditional, Which might hold men to duty : Thatfo as
there is a blejfed conjunElion of Benefatlor and Retlor , Saviour and
King in the Head, there might a Ifo be an anfwerable conjuntlicn in
the A-f embers, of love and loyalty \ thanLf/slnefs and Obedience. Read
Rom. 14. 9. Joh. 13. 3. Math. 28. 18, 19,20,21. Joh, 5. 22. and
1 Joh. 5. 1 1,1 2. with recital of which one Text I will conclude this
matter. He that believeth on the Son of god h*th the witnefs in
himfelf: He that believeth not God,hath made him a Lyar, becaufe
he believeth not the Record that God gave of his Son. tsfndthisi*
the Record-, that Cjodhath given to us eternal Life, and this Life is
in his Son : He that hath the Son, hath I'fe , and he that hath not
the Son, hath not Life,
Here is in order of Nature. 1. Gods Record of his Son.
2. Some mens believing it, and others not believing it. 3 . The fin-
fulnefs of their not believing. 4. The different Confequents of
Believing and not Believing. 1 . The Record is in thefe two pro-
positions. i.That God hath given us eternal Life% This Life is
Juftification, San&ifkation, and Glorification. By us muft needs
be meant mankind in general, and not only the Ele& ; For fome
make God a Lyar in not believing it : which cannot be in not
believing a thing as concerning others meerly,and not themfelves.
By giving therefore rauft needs be meant Radically and Caufally,
and not formally every benefit : which appears in the fecond part
of the Record, which is,that This life is in his Son : fo that God
hath not immediately given life into our hands , but to Chrift for
us , to give out unto us as he feeth meet. Now Remiflion, and
Juftification,as ours, cannot be formally in Chrift , nor Right to
heaven, but caufally and potentially. God hath given us over
aftually to Chrift, and given him Power and Right to give us life,
Pp 2 viz
( 292 )
viz. of Judication, Adoption, San&ification, andglory.So that
all is in Chrifts hands, and not ours, till wc have him. 2. The fuo
ccfs of this Record is, that fome believe,and fome do not. 3 . The
fin of thofe that believe not is aggravated,in that they make God
a Lyar. 4. The different Consequents are, that He that hath the
Son hath life , and he that hath not the Son hath not life. Where
note , 1 ♦ That it is plainly implyed , that the Believers have the
Son, and the unbelivers have not : and therefore the former are
faid to have the witnefs in themfelves^ncl the latter to make God
a Lyar. As J oh, 5.36. He that believeth on the Son hath everlaft-
*§ng life : And he that believeth not the Son ( or obeyeth him not ,
or is not perfwaded by him ) Jhall not J ee life , but the wrath of
Cjodabideth on him. And v. 18. He is condemned already. 2. Note
that upon our believing, firft we have the Son, viz. In Covenant
Right as our Head and Husband , and acknowledged King and
Saviour, and then we have life with him. 3 . Note, that all they
that have not by Faith received the Son , have not life , though
they may be E led: thereto. That is, They are yet under both
Guilt and Power of fin and death : They have not the Life of
Remhiion or Abfolution, nor the Life of Holynefs , nor Right
to the Life of Glory : For it is the word received that is able to
fave our fouls,and to give as an Inheritance among the fan&ified.
And we are then made meet to be partakers of the Inheritance of
the Saints in Light. When God hath delivered ta from the power
ofdark.nefs 9 and tranflated us into the Kingdom of his dear Son , in
whom we have Redemption through his bloody even theforgivenefs of
fins. That is , by the Merit of his b!ood-fhed , when wc are fo
tranflated into the Kingdom of Chrift. For as on the fhedding of
his blood, Chrift receiveth Authority to forgive us ; fo upon our
belief in his blood,we are adually forgiven : And therefore it is
more then the (bedding of his blood, (even the Application alfo)
which the Saints (hall glorifie him for in eternity, even fefus Chrift
•who is the faithful Witnefs % ana the fir ft begotten of the dead, and the
Prince of the Kings of the Earth : ZJnto him that hath loved us,
and wafhed us from our fins in his dfon bloody and hath made us Kings
andTr lefts unto god and his Father, to him be Glory and Dominion
forever and ever, Amen* Rev*}. 1 ), 6.
CHAP.
(^93)
CHAP. X.
A Till againft Prejudice : Or the charge of fingula*
rity refuted, i. By general 2. SyfpecialTefti-
t?ionies. *
SECT. I.
I Am now come to the laft part of my undertaken task, to (hew
the world whether I be lingular or not,by producing the Con- $ • T •
fent of Churches and Divines , in the chief point in queftion I
Atleaft me thinks I may promife my felf this fuccefs ; that I (hall
not be judged to love Angularity , nor to defire to hear an Ego
primus invcm % to be honored as the firft inventer of any opinion,
much lefs to be the leader of a party , while I do fo ambitioufly
endeavour to perfwade men that the opinion which I maintain is
fo common, as that it is owned by fuch an Army of the moft emi-
nent Divines ; and that I do but come after them all in the en-
tertainment of it. It fhall appear that I a fife & not to ftanti
alone.
Before I come to cite the words of others, I muft tell you to
what end I do it, and therefore I muft tell you what is my own
opinion which is fufpeded to deviate from the judgement of the
Orthodox.
It is not only the Antinomians that I have now to deal with ia
this Chapter ; but it is thofe Brethren whom I highly honour,
whofe judgements I more cfteem. I confefs it is Scripture that
turns the fcales of my judgement^and not mens opinions : though
I (hall ftill bear a R everend regard to the judgement of the learn-
ed and Godly, as being fuch as are meet to be my Teachers , and
of whom I am unfeignedly willing to learn. But the reafon of
P p 3 my
my reciting thefe Teftimonies, is. to be a Pill to Prejudice, and
open mens ears to Scripture- proof. It is not a few , nor only the
unlearned and ungodly , who are mattered by prejudice in thefe
difputable things. Were not the Power of prejudice wonderful,
we (houldnot fee the Divines of one Nation all Lutherans , as
Denmark , Sweden, Saxonie^ &c, and of another all Calvinifts, as
they are called ; and of fo many all Papifts : and none or fo few
to depart from the way in Credit where they live. I confefs I find
in experience , that it doth more with moft objedors, to cite the
plain words of a Divine in Credit, then of Peter or "Paul : When
I mention what Chrift faith, they make a puff at it, and fay, That,
is your Expofition ? buftohat fa] fuch and fuch Divines ? As if
Scriptures and humane Authority were of the fame account in
England as in It die I I fpeak not this of all ; but of too many :
Nor do I fpeak it to accufe them, but as the neceffary reafon of
my following task, which they who know not our common cafe,
may judge fuperfluous and vain.
The opinions which are excepted againft in me,are thofe which
are fuppofed to afcribe too much to man and his Actions in the
matter of Juftiflcation. . Which are efpecially thefe follow-
ing.
i. Thatwearejuftifiedby believing the truth of the Gofpcl,
and accepting Chrift as offered therein, that is, as an entire Savi-
our , to fave us from fin it felf > as well as from guilt and punifti-
ment, and as a King to Rule us: and fo that fubjeding the foul
to Chrift by Confent to his Kingdom, is an Ad of Faith where-
by we are juftified, as well as refting on him for Juftiflcation , or
apprehending or accepting pardon and righteoufnefs. And that
it is utterly void of Scripture-warrant to fay, that It is only the
Accepting of Chrifts facrifice, or Imputed Righteoufnefs , which
is the juftifying Ad : or elfe,only the refting upon it for Juftifl-
cation. Or that though fides qua Iuftificat, Recepit Chriftum ut
Regent, Faith which Juftifieth, taketh Chrift for Lord ; yet Jgua
luftificat, as it juftifieth, it taketh him only to Juftiflcation.
The ground of my opinion here is mifliked , which is this.
2. Faith doth not fuftifie qua fides, or qua haec fides, as this Faith f
that is, as it is an apprehending or accepting of Chrifts righteoufnefs,
nor is our Right to each particular Benefit of Chrift particularized
andconftitmedbj t he par titular objett apprehended by Faith, as
Imprejpons
( 2 W
Jmprejfions are made on the foul in fanftificationjtod individuated by
individual ob jells, andfpecified by facial objetls ; andfo it is not at
an Jnfirument at efficient caufe that Faith Juftifieth ( for fuchit
u not ) ner jet formally from its natural all of Reception of fuch an
cbjetl.
But Right to Chrift and Life being a Moral effed,and convey-
ed by a Moral caufe and way, that is, by a Law of Grace,or con-
ditional Promife or gift ; therefore the formal reafon of Faiths
lntereft in our J uftihcationis,as it is the Condition of that Promife
by us performed : and its EfTence, or Phyfical ad, ( the Accept-
ance of Chrift and life ) commonly called its instrumentality ,
though it be the Reafon why it was chofen and preferred to this
office of being the Condition of the Promife,yet is it but its apti-
tude to the omce,andfo the remote,andas it were,material reafon
of its Iniereft in our Juftification, and not the formal Reafon.
And therefore fo far as it is a Condition of pardon or Juftificati-
on, it muft needs be the pardoning or juftifying ad : And there-
fore it being the undivided and undiftinguifhed acceptance of
Chrift as Chrift ; that is, as Lord-Redeemer and Saviour, which
is by Scripture made the Condition of our Right to Chrift and his
benefits,it follows,that we are juftified by receiving himfor Lord,
as well as for Juftifier by fatisfadion , and that it isbefides and
againft Scripture to fay, that Faith Juftifieth as an Inftrument, or
as it hath the Phyfical refped of an ad to fuch an objecl ; that is,
as itapprehendeth Chrifts righteoufnefs, and refteth thereon, or
as it is faith in Chrift as a Juftifier.
3 . As that Faith which is the Condition of our firft Right to
a ftate of Juftification, is the accepting of Chrift as Chrift, and fo
as King, and fo contains the entering our felves by Confent into
the Relation of fubjeds hereafter to obey, and a difpofition and
refolution to obey ; fo in thofe that furvive, fincere obedience,
(which is the performance of this Covenant ) is the Condition,
I. Of our not lofing our ftate of Juftification, or of continuing
it. 2. Of our particular pardon of particular fins f ( at leaft re-
newed Repentance is fuch ) 3 . And of our great Juftification by
Sentence at Judgement.But it is but a mcer remote and fecondary •
part of the Condition, in fomc fubordination to faith, whereof it
is a fruit. So that there is more required to the continuance and
confumma-
confummation of our Juftification, then is to put us into a Juftified
{late at firft.
4. The performance of the Conditions of the New Covenant,
for Juftification and falvation ( by Faith, Repentance , fincere-
ohedience) are a perfonal, evangelical righteoufnefs ("commonly
called Inherent) 5 and therefore is it called our righteoufnefs,
becaufeitis the performance of the Gofpel condition , ( rather
then from its Relation to the Law or Covenant of works, which
it violateth by its imperfection J feeing who foever believeth and
repenteth is non Reus, not guilty of the non- performance of the
Condition of Juftification, and he that alfo fincerely obeycthto
the end, is not guilty of the non-performance of the Conditions
of fentential Abfolution in Judgement.
It is not that Law (commonly called Moral or of works) which
{a\xh % Obey perfettly,or elfedye ; which judgeth me righteous be-
caufe of my Inherent qualifications, or imperfed: obedience : but
it is that Law, which faith, He that repenteth and believeth fljall be
forgiven, and he that fincerely obeyctb, ( both naturally Moral \*nd
fupernatmal precepts ) and endnreth to the end , (hall be faved*
This Law or Covenant pronounceth me righteous, upon my im-
perfed performances.
5 . This righteoufnefs is not our univerfal righteoufnefs,nor the
matter of our Juftification againft the Accufation of violating
the Law of works, nor any part of fatisfa&ion for fuch violation;
but only it is firft the Condition of our Inteteft in that righteouf-
nefs ( of Chrift ) and confequently a fpecial particular righte-
oufnefs , conftitutingus truly righteous ; but only in tantumjo
far as not to be chargeable with the final non-performance of the
conditions of the new Covenant ; that is, not to be guilty of final
Xmpenitency, Infidelity, Rebellion, or Hypocrifie. And in judge-
ment, it is only againft this falfe accufation that we muft be jufti-
fied by it , as the matter of our righteoufnefs -, and agSinft the
charge of violating the Law of works, or being in general finhers,
it is Chrifts righteoufnefs that muft juftifie us, as the only merito-
rious caufe or matter , and this of ours no otherwife then as the
Condition fine qna non, of our Right in it : Yet when in order to
•our final univerfal Abfolution, the queftion comes to be, Whether
we have any Right in Chrift or not . ? And fo whether we per-
formed
(*97)
formed the Condition of that grant or Promife, which giveth
Right ? Here that Faith and Repentance , which firft are but
Conditions of our Juftificacion by Chrift, do next become the ve-
ry matter of that righteoufnefs whereby wc are Juftified, againft
the particular accufation of being Infidels, Impenitent , or Re-
bels, or Hypocrites, and fuch as never performing the Condition
have no Right in Chrift. So that it is only in fubordination to
Chrift and his righteoufnefs , that we are to be juftified by per-
fonal Righteoufnefs : As it is in fubordination to him , that we
are now faid to beconftituted m tantum , perfonally ( or Inhe-
rently righteous; by our being fincere Believ€rs,penttent and obe-
dient.
And thus I have truly given the very fumme of my judgement
in this matcer, which is accepted againft by fome Brethren • In all
which, i . I make neither Faith, nor any ad of man,to be the leaft
caufes of our juftified ftate, or of continuing it , or of our final
Abfolution. 2. Nor do I take works of Obedience to Chrift to
be fo much as prefent in our firft Juftification, but in order of na-
ture to follow it.
The main thing that I find offend, arethefetwo. 1. That I fay,
The Accepting Corift as King, and Teacher, is part of that Faith
which is the Condition of J unification, and fo juftifying as well
as thetaking his righteoufnefs. 2. That I fay.Obedience toGod
Redeemer, is a fecondary part of the Condition of the continu-
ance, or not lofing of our juftified ftate, and of our final Jufti-
fication at judgement. It is therefore thefe two that I (hall efpe-
cially endeavour to prove that I am not lingular in.
And left you (hould imagine that I wrong any Authors by
forcing their words, or leaving out any thing. 1. I willfuppofe
you tahave the book? at hand to perufe the whole context, which
I cannot have time to wnte, or fuppofe concern me not. 2. 1 will
not undertake to reconcile all other paffages in any book with
what I cite, but if I ftrce their words, I am contented to bear the
blame. ;. I will annex the conclufion which I gather from ma-
ny of them, left you fay , I cite each one as approving my whole
caufc. 4. But all (hall drive at the proofs of this Truth,that I give
no more to tVorkj,then the mofi eminent Reformed Divines ordinal-
I j do % though perhaps I give lefs to Faith and Man.
Qj] SECT.
SECT. II.
T3Efore Tcome to any particular teftimonies , let me tell you,
■*-' that I fuppofe that I have virtually the confent of all Prote-
ftant Divines , and that in fenfe and fubftance they fay as much
for Works in the matter of Juftification as I do : And that this
may appear, I will mention 14 particular Doctrines that all Pro-
teftants (for ought I know,) agree in j every one of which, I fup-
pofe ,containeth in it as much as I maintain in this $ much more all
together.
1. The firft common affertion is this : That all the Faithful
have a true inherent right eoufne fs r confifting in internal Graces or
holynefs^and externalobedience^and that it is in an evangelical refpett s
that this is efleemed Right eoufnefs and Accepted, feeing the Law re-
quireth perfeclion,and curfeth all that continue not in all things to do
them ; and our be ft Works are mortally finful in the fenfe of the LaW
of Work*.
This being the common Doctrine of Proteftants. i.What
wants it of giving as much to man in point of perfonal Evangeli-
cal rightcoufnefs, as I do ? 2. If it be truly and not equivocally
righteoufnefs, it mull needs have a Metaphyseal perfection infe-
perable from its Eflence. 3 . If it be truly righteoufnefs, then we
are truly juftified by it,beyond all doubt : that is, 1. We are con-
ftitutively juftified by it in tantum, fo far and no further : Not
conftituted univerfally righteous by it ; but we are conftituted
evangelically inherently righteous 7 fo far as that extends.For it is a
meer contradiction to fay a man hath a righteoufnefs that Con-
ftitutes him not righteous : that is, He is righteous, and he is not
righteous, in refpect to the fame righteoufnefs.
2, This righteoufnefs, will undeniably juftifie.him in Judge-
ment againft the particular accufation of having not per-
formed the -condition of the new Covenant, that is, of
being a final Infidel, Rebel , Hypocrite: And Math. 25.
and many other Scriptures make it appear, that to judge
men to have performed or not performed thofe Conditions
( that is accprdingto their Works evangelically ) will be
ao finaJlp art of the work of Chrift'in that judgement. As there-
fore
fore we are conftituted, pardoned finners, purely by Chrifts Me-
rits, and not any thing of our own 5 fo we are conftituted evan-
gelically, Inherently righteous as being performers of the new
Covenants Conditions of our Intereft in Chrift and Pardon, &c %
Initially (but adually J on our firft believing, and ProgreiIively,as
we bring forth the fruits of that Faith. And as at judgement wc
(hall be pronounced Pardoned Tinners , and therefore not to be
condemned meerly as finners, (which term I oppofe to the fpecial
excepted fins of final Infidelity and Impenitency, or Rebellion )
and this for the fake of Chrifts blood alone : So we (hall be pro-
nounced Believers, and fincere Obeyers , becaufe we were fo in-
deed , and acquit from all falfe accufations of non- performance
of the Gofpel Condition, becaufe we did perform it,and therefore
are righteous in that caufe, againft that accufation.
T
He fecond common affertion is this, That at every man L-ge Antonhm
may have a particular righteoufnefs^andfo a righteous caufe ^^umin Ra-
in Judgement -Jo every man may be f aid mofi truly and properly to be ma>1 ' *• 1 P a &
juftified in Judgement by a particular juftification (if need be) by that * **£ soh'-num
particular ngbteoufnefs y cr juftnefs of his caufe. No man ever de- E X( gef. con*
nyed but that the Divel himfelf may be falily accufed : and fo f<jj: AugnfL
may any wicked man : J do not fay, that it is any of the bufinefs *** 4- ;'£•
of that day to vindicate them from fuch accufations: Tt is another * 42,
work that will be then in hand. But you may fee that they are fo
far Juftifi able as they are juft 1 If oneaccufeme of Killing a
man in India that I never heard of, may I not be juftified before
God* or man from that charge, by my innocency or righteouf-
ncfs ? No doubt of it. If therefore we be accufed at judgement
of not performing the Conditions of the Law of Grace, and fo
of having no part in Chrifts Merits , we muft be juftified by our
Faith , Repentance and Obedience, as that matter or righteouf-
nefs of our caufe, and fo of our perfons. If any dream that there
will be no ufe at judgement of any fuch Juftification. i. Yet they
concede that fuch we may have.if it were ufcful. 2. 1 am far from
their opinion, feeing, i Jt is the Law of Grace that we (hall be
judged by ; and therefore our Abfolution or Condemnation mtrft
be upon its Conditions. The Law is the Rule of Judgement.
Q^q i 7. What
a. What can it elfe be ? i . We (ball not be juftified or condem-
ned by the Law of Works. 2 . I will not exclude the mention of
Chrifts fatisfadion, but principally include it as fuppofed : but
by the defcriptionsof that judgement expreffed in the word , it
ff ems it is not the bufineis of that day to enquire, whether Chrift
have done his part, but whether we have done ours : not whether
Chrift have fatisfied , but whether we have believed and obeyed
him in Love and Gratitude ? The former being taken for grant-
ed, will not need a Judicial Decilion.The judgement will proceed
according to the Law which is Norma Jttdicii: But the Law which
we fhall then be judged by,fuppofeth Chrift to be our Redeemer,
and to have made fatisfa&ion , and is founded on that ground r
being the Lord- Redeemers Law : therefore the judgement ac-
cording to that Law will fuppofe it too ; and as he made the Law
as Reftor on his Redemption Right, fo will he Judge on the fame
Right in the fame Relation. 3 . The Scripture exprefly tells us
that it is according to our Works, that we (hall be judg-
ed ; as we have well or ill ufed our Talents , which are the Re-
deemers mercies ; and as we have loved him, and manifefted it
to his members, Math. 25. &c. Therefore it is certain that there
will be ufe at that day for a Juftification* as againft the Accufati-
on of non-performance of the Gofpel-Conditions. Whether the
accufation it felf will be a&ual, or only Potential and Virtual , is
little to the matter : Chrift tells us the Juftification oppofite to it
fliall be a&ual and exprefs.
4. And what elfe can our Divines mean, when they fo com-
monly fay, that Works fhall be then mentioned as evidencesof
true Faith, and fhall Juftifie Faith ? By that it feems they fuppofe
that Faith it felf dire&ly will be tryed, and Works in relation to
it. This therefore is oppofite to the Cadual or virtualj Accufa-
tion, that we are Infidels andRebels.
3* 'T^He third common aflertion is this, That Repentance to-
JL wards God, u a Condition -without which We cannot bejujti-
fied : The fame many fay of Love to (jod as our end and chief good,,
and Love to Chrift as Redeemer ^and thankfnlnefsfor bis mercie <jmd
fofm after him.
Xhi*
This granteth the thing that I contend for, or that men are of-
fended with me for afferting. For in Pauls fenfe, I ever difclaim-
ed Works from Juftifying, that is, either i . Mofaical ceremonious
Works. 2. Or exacl righteoufnefs according to the firft Cove-
nant, (no man having fuch. ) 3 . Or any conceited to be fuch.
4. Or any conceited meritorious, and making the Reward to be
not of Grace but of Debt, Rom. 4. 4. But if by Works, you will
mean any good a&ion, I fay that as Faith , fo in their places Re-
pentance, and Gratitude for the offer of Life, and defire and love
to the object of Faith, are Conditions without which we cannot
be faved or juftified. And do not themfelves fay as much ? Or
dare any fay otherwife except the Antinomians,that are for Infi-
dels Juftifkation ? If you fay , But Faith only is the Inftrument^
and not Repentance, Love, &c. I Anpto. I never faid that Repen-
tance or Love were Inftruments of J uftifying us. Ob]. But you
fay that Faith is not, and fo you level them. Anfa. 1 . Lay the
blame then where it (hould lye, and fpeak the truth : fay that I
deny that Faith juftifieth us as the Inftrumental caufe,and fay that
I give lefs to Faith,and fo to man in Juftifkation then others do ;
and do not fay I give more to other ads,as Repentance,Love,^c.
When you know that others make them fine qua non, and necefTa-
ry Conditions as well as I. 2. I have told you in my account to
Mr. Blake, how far I deny Faith to be an Inftrument , and how
far I will contend with no man that ufeth the word , and my rea-
fons for both, and that I give it the honor of being the Receiving
Condition.
4« npHe fourth affertion warranting my opinion, is this, That
JL toe are juftified by Faith as long as we five, even by our re-
newed and continued Believing^andnot only by the firft inflantaneons
all of Faith*
I never met with man that denyed this : How abfurd and con-
trary to Scripture is it,to fay-, that no man hath juftifying Faith
above one minute or inftant of his life (as to the a&> ? Or that
ail our after believing doth no more to our Juftifkation and Par-
don then our Wotks do, ( in their account, which is nothing, as
they exprefly fay > ) Am not I warranted from this Doflrine of
Q^q j theirs
V 3°ZJ
theirs then to affirm^ i. That Juftification is a continued a& ?
2. That there is more requifitc to the continuance of it, then
was to the beginning ? For it was one numerical act of Faith that
fufficed (initskinde) to the beginning : but it muft be many
renewed acts, even through our lives, that are neceflary for its
continuance r And certainly believing all our lives , or perfeve-
ring in the Habit, and renewing daily the ads, is fomewhat more
then to perform the firft ad of juftifying Faith.
5. A Fifth affertion of theirs is this, That renewed Repen-
*l\ tance, e facially for grofsfins } is a caufa fine qua non , or
tieceffary Condition of our pardon for particular fins after Juftifica-
tion : os^lfo that Prayer for pardon is the like Condition^ and means
to procure pardon : *s4l[o that fconfefsion cf fin u the like condition
that god may forgive them : zstnd that refiitution of ill gotten ,
fioln goods {where it may be done ) is the like Condition^ to ft hie h
end it is ordinarily urged \as from Auftin, Non remittitur peccatum
nill reftituatur ablatum : without reftitutton there u no Remtf-
Jion* {A cutting conclufion , faith CMr. R. Bolton, to all cut-throat
Vfurers.)
Now let but any one of all thefe be granted, and I am war-
ranted to fay , 1. That fomewhat elfe befides Faith is a necefTa-
ry Condition of pardon of fin, which they fay is effentialto Ju-
ftification. 2. That fomewhat more is required to renewed and
continued pardon, then to the firft. 3. That therefore (abfolute-
ly and unlimitedly ) it is not fit to fay that pardon or Juftifica-
tion is perfect at once, or as long as we are finners,and have more
fins (future) to be pardoned, and more means to be ufed both for
continuance and renewal of pardon. Whatman dare fay, 1 will
never pray for the continuance of my pardon , Juftification , or
Gods favour and Acceptance ? I hope many of thofe dare not
do thus when it comes to practice, whofe difputing principles lead
them to it. And furely as long as means muft be ufed , the end is
not obtained (unlefs they were media fruitioni* ,in heaven :) there-
fore while you muft pray for continued Juftification and renewed
pardon or Juftification from the guilt of particular fins, all this
is yctunobtained, and your Juftification not of Vhe moft perfect
kind.
(303)
kind . And yet I am deeply blamed for faying , there is more ne-
cefTary to continue our Justification, and consummate it , then to
begin it : and that it is not Abfolutely perfect atfirft.
6. A Nother common Affertion of our Divines is, that, If a
Jljl true Believer fhould fall to grofs Rebellion , and fall arvaj
from Grace, and from fine ere Obedience to Chrift y he fbonldceaje to
be fufiified\Jf he fhould lofe his SantlifcAtionJbe fhould with it lofe
hujuftification : And that it ought to be our care and daily ft udy
that we fall not away, and that on this motive, left we lofe Gods fa*
vor and be condemned.
I know none but grofs Antinomians deny this. And I blame
them not to hold it, when God faith , lfje live after the flejh, ye
Jballdje : and if any draw bacJe^ my foul /hall have no pie afore in
him, &c. And will not this beyond all queftion,warrant us to fay,
that fincere obedience is a Condition of the continuance or not
lofing our Juftification i This is but the fame thing in other
words which they fay themfelves : and yet this is my great and
haynous offence ! I hope thefe fober men will not fay , that be-
caufe it (hall never come to pafs that the juftified fhall lofe their
juftin*cation,it is therefore a fuppofition not to be put: yet I meet
with fuch freaks in fome Antinomians. The certainty of the end,
fuppofeth the certainty of the means : and thofe means muft be
intended for that end : and therefore we may well fuppofe that
the end would not be obtained without the means : and he that
will not put fuch fuppofitions, is like to ufe the means but negli-
gently. He that will not fay, If I fhould not forbear fin, or per-
form duty, I fhould mifs of heaven, would fcarce ufe them well ,
I think : And he that fcrupleth, to think or fay, If Chrift had not
Redeemed me, if God had not called me, and juftified me, I had
perifhed for ever. I think will be likely to perifh, or is at leaft very
unthankful : and yet thefe fuppofitions are as impofiible, as our
falling away. It is impofiible we fhould not be redeemed and
called now it is paft : and it was as certain before, that what God
had purpofed muft come to pafs ; and impofiible that any thing
fhould fruftrate his decrees; Yet who knows not that fuch fup-
pofitions are not only lawful, but necefTary to the right
aAuating
(304)
aftuating of our mindcs, and the Excrcife of all Gods Graces
in us.
7. A Nother common affertion is, that,T/;* Faith which jufti-
X\ fieth nw ft take firiftfor K m & wdTrophet, andSantli-
fieras well as afacrifice for fin : and that this is required of God, as a
matter of fo great necejjity^as that he will not 'uftifie us without it \
yea it is no true juftifying Faith without it. Yet they fay , we are
not juftified by it, becaufe this is not the ad which apprehendcth
Chrifts righteoufnefs : this is fides qua Iuftificat, but not qua lu-
ftificat : this is not the Inftrument, nor the ad related to that ob-
ject which muft j'uftifie.
And do they not here fay as much as I f ( Though I Tay not fo
much as they. ) Either I underiland it not, or elie this confeffeth
that accepting Chrift as Lord and King, is a Condition of our ] u-
ftification, though it be not the Inftrument of it i And did ever
Ifay,itwastheinftrumentof it > If I deny the Inftrumentality
of another aft as to Juftification,doth it thence follow that I give
more then they to this acl ?
8. HTHc next affcrtlon which they own, is, That the will of man
cannot defire evil as evil^ nor refufe that good which they fee
Ho have only rationemboni ; that man cannot hatehimfelfdiretlly^
and w ill his own damnation. Or at leaft, that a man may Will his
cwnfalvation y or efcape of Torments without faving Grace : and
therefore that even an unregenerate man may be Willing to be par"
doned, juftified and faved from hell ; but he cannot be willing to be
fanttified , obedient , and healed of his corruptions, tAlfo they af
firm y t hat Gods Glory » his only or higheft end in all his Work** and
that he cannot intend the Creature before his Qlory. Rom. 14.9.
And if all this be fo, is it not much liker, if we muft needs make
a diftin&ion in the matter, that God rather intended the Accept-
ing of Chrift as King, to be more the Condition of our Juftifica-
tion, then the accepting him as pardoner or juftifier ? For the
Condition and eke benefit are ufually thus different ,that the bene*
• fit
(1°5)
fit contains that which the party apprchendeth more good in,
and the condition that which he is prone to apprehend fome evil
in, or fome more difficulty or inconvenience: and in the condition
the promifer ufeth to fee to his own intereft. if we furTe'r with
him, we (hall alfo be Glorified with him. Suffering is the Pill
that muft be licked down with the promife of Glory annexed:
God would not fay, if you will content to be glorified with him,
you (hall fuffer with him. If we confefs Chrift before men , he
he will confefs us, or own us before his Father and the Angels ;
but if we deny him, he will deny us. Confeffinghim in dangerous
times, is the pill that mutt be licked down with the promife of his
owning us. Thefe promifes fuppofe that the party is willing of
the thing promifed, but not fo willing of the thing conditioned ;
and therefore the benefit expeded muft procure the condition
performed. God faith not , ifyou will confent that I confefs you
before the Angels, and not deny you then you (hall have leave
to confefs me in dangers. Lay all this to the cafe in hand. I con-
fefs to afTent favingly to the truth of the Gofpel , which is the
Intelleclual foregoing ad, is a matter of fo great difficulty, that
none can do it but by fpecial Grace . But fuppofe believing the
the truth of the word, (if it be but with a common temporary
faith J can you prove that thofe men cannot be willing to be par-
doned by Chrift and fa ved from Hell, without fpeciall Grace?
What man is willing to be damned, or unpardoned ? If difputing
ferve not turn, go try them, and believe tnem as far as reafon re-
quires you : ask all the Town, how many of you would not have
your fins pardoned } How many would go to hell ? Who can
Imagine then, that the chief intent of the promifer, was to make
that the main or only condition which men are all willing of by
nature, or can perform by nature (Jf that were all, and if they
, firft believed the truth oft he word ) is it not much liker, that God
principally intended that aft that flefh and blood apprehendeth
to be againft them ? and which they do molt ftick at ? yea, and
which tendeth moft directly to the fecuring of the intereft and
honour of the Redeemer ? that is , to take him for our King and
Guide, and to obey him ?Phyfitians ufeto fay, ifyou will take
me for your Phyfitian and truft me and take my Medicines,
and follow my directions, I will cure you ( if they can. Hue
they ufenot to fay, ifyou are willing to be cured, oroncondi-
R r * tion
(106)
tion you wtff confent to be well, I will be your Phyfitian, and
give you this Medicine, perhaps bitter and ur.pleafant. Yet for
my part I fpeak not this,as thinking it meet to make any partition
in this buiinefs, nor to feparate what God hath joyned : 1 think
it htteft to fay that it is receiving thrift as he isOffcred,that is the
condition, even whole Chrift with the whole heart ; even ag linft
bis pardoning Grace, nature may rife indiredly and by accident:
but i we were necefiitated to make a difference or Reparation,
and mult m^ke one only or chiefly the condition of Pardon, it
items it would be rather willingnefs to be ruled, then to be Par-
doned*
9' A nother common AfTertion is this, thati. Refu/ingChrifis
Re*g n and government u> « fin that certainly condemneth all
that live and die in it 2. 4ni th&t Atiual continu.mce in grojs fin is
damning. As Mr. Shephard fa%th % fincere Convert, p g. 2*. 8.
Though thy good l>utits cannot fave thee, yet thy ba]t Wort^.Wi/l
damn thee. <*s nd pag, 246. tfto things k?e? a ma* from Chnfi.
U. Sin. 2. Self. And indeed the Lord Jefus faith exprefly ;
Thefe mine enemies that won >d »ot 1 foou'd reign over then, bring
hithen and fiz) them before me, Luke * 9. 27. And 1 Joh 3 8;9,
IO., He that committeih fin is of the Devil ; Whofoever is bom of
Godfinnethmt. In thi* the children of Cjod are m<nifefi, and the
children of the Devil i Whofoever doth not Right toufneff u not of
Cjod % &c> Eph. 5.5,6. Te know that no ^ hort monger nor Unclean
per (on , nor Lovet >n man, who n an Idolater , hath any Inheritance in
the Kingdom of Chri/i and of God. Let no man deceive you with v* : n
Vcords • For becatife oftheje th'ngs comet h the wrath oj God upon the
children of dif obedience, I Cor 6. g, 10. Know ye not that, the
ttntighteow fhullnet Inherit the Kingdom of God ? Be not deceived 9
Nnther Fornicator* cfr. Gal. 5 . 1 9, 20, 2 1 24 Rom 8.9,13-
All this is believed by our Divines, for they believe Oods Word to
be true.
And is it not then undeniable, That t. Accepting Chrift to
reign over us^,2, And lincerely obeying him , are co|4 r ion$
Without which we cannot continue Jufhned^ ( nor be justified
Wl.hr
(3°7)
without the firft ) nor be juftifiedor favedat the hftday? that
which doth rtmoverc pr ohi hen .«, remove impediments^can be no lefs
then a can a fine qui nnn. if that impediment muit be removed,
and mull by thac means be removed. But this impediment re-
filling Chnit> Reign and difobeying him in abfolutely ncceflary
things ) muit be removed, and that by the contraries , therefore
acceprmgChnft to reign over us,and fincerelyobe} ing him,can be
no kis then a r ufa fim qua m n. And this being from the force of
Divine Ordination in the Law of Orace.thac iubjeftion and obe-
dience are made lonecelTiry a means to chat end,and that Rebel-
lion and Diiohcchence is made fo deitrudive.it muft needs be that
they have properly the nature of a condition : He that hath faid ,
He that beheveth ihall be faved and he chat belicveth not fhall
be damned : doth give us tounderftand thautisthe fame believ-
ing whofe prefence hath the promife of salvation, and whofe ab-
fence hath the tlueatning of Damnation: Look what unbelief it is
that is meant in the threatning, it is the contrary faith that is
meant in the promife. But it is che not accepting Chrift as King,
that is parrot the unbelief that condemneth;thereforeit is the ac-
cepting him as King that is the belief that favech ( fuppofingthe
otherpam. And left any (hould fay ,faving and juftifying is not all
one of which more anon) Chrift doth fay as much of juitification
it felf. For juftification is confefled to be oppofed to condemna-
tion, by thofe that I fpeak to : And Chrift faith, Job- 3. iS. He
that velievetb on h>m ts not condemned: ha* be that believetb not u
condemned ahe*dy Not to be condemned, is beyond all doubt
to be Abfolved, or juftified ( and not a meer Negation of con-
demnation as a ftone hath : ) Now it is here evident that juftiti-
cation and condemnation are oppofed as theeflfe&s orconfe-
quents •. and believing and not believing are oppofed as the con-
ditions and Antecedents. Now it being a not believing that con-
demned, it is paft doubt, that it is a notbel ev n£ to Jujlification^
era Privation of the fame faith that juftifieth : Elfe were the equi-
vocation fo great,as to leave the words not intelligible : fo that if
we can but find out the nature of one branch, we may undoubt-
edly know the other ; Know but what is the condemning unbe-
lief, and you may eafilv know what is the juftifying faith. Now
the former is moid exprefly told us by the Judge himfelf, Luk^ i 9.
27. beforecited. The fentence of Condemnation is paft on them,
Rr 2 for
(Jo8)
for not receiving Chriit as King : Theft mine enemies that would
not that I pjould Reign over then:, bring hither \and flay [them before
me, Jeh. 1.12. As many asreceivtd him % that is, believed) have
power given them to be fons : And here as many as received him
not as King, are condemned as enemies
Nay, obferve in the i ext in hand, that the reafon why Unbe-
lief is the condemning lin, is becaufe it is the privation of that
faith which God hath made the condition of Juftification and
Salvation. And therefore itisfaid : But he that beheveth not is
condemned already , becaufe he hath not believed. There is much
more in this, became ke hath not believed,then if it had been barely
becaufe hs hath fmnedy or is a finner : though both may be true.
For the Law of works condemneth every finner, (imply as a (in-
ner : The Law of Grace condemneth every unbeliever and impe-
nitent Rebel, that cbftinately to the end refufeth recovering
Grace : And it is the latter that this Textfpeaksof : Elfe it would
havefaid, he is condemned already, becaufe he is a (inner, or
hath broke the Law of works. But fome learned men tell me, to
thi?, that unbelief is (in, and therefore there is no condemnation
but by the Law of works , which condemneth for all (in ? what
need a New Law to condemn us for one (in or more , when the
old condemneth for all ? An\w. T hough all unbelief be (in, yet
all (in is not unbelief. And therefore we may well diftinguifh be-
tween (in, as (in in general, and as this (in in fpecial which God
hath, if final, excepted from pardon. The Law condemning all
fin, prohibiteth not the Gofpel, to adjoyn a fpecial condemnation
of one (in.- Nor is it abfurd that one duty (hould be doubly a
duty by the common Precept of the Law and a fpecial Precept of
the Gofpel, nor that one (in (hould have a double Condemnati-
on, common as a fin by the I aw of Works ( though yet that will
hold great difpute ) and fpecial, as the rejeding of the remedy
by the Law of Grace. And it was not the prime intent of the
Law of Grace, to condemn men for unbelief which you fay the
Law doth ) But to offer a remedy from former condemnation,
the promife being the Principal part: but yet that this promife
might not be flighted, it feemed good to the promifer to annex a
th earning, that the refufal of the remedy might be doubly con»
demned. And were it only the threatning of a non-liberation,
non-remiifion, it were a true and proper penalty,when Liberation
and
(to?)
and Remifllon is given to all by a conditional Grant or Law of
Grace. If the State or a King make an Ad of free pardon, th<t
all the RebelU in ftich&Countrie fba'L be pardoned that luj doWn
Arms, a>-d accept of pardon by fiuch adtj, And thofe th*t do not y pja(l
die without mercy : Here you may fay, they were before con-
demned by Law as Rebels: But yet they were not before con-
demned as refufers of pardon. 2. Orifthey had, yet before their
condemnation was not peremptory and remedilefs 3 Nor was
anon-remiftionanv part of their penalty. 4. Nor would it be
unmeet by a new Av4 thus again to condemn them And it is one
thing now ror the Judge to hold an Afsizes to try who were Re-
bels, and who not, and accordingly to condemn and juttifie, and
another thing to hold an Afsizes to try which of thefe Rebels
came in by the day, and accepted the pardon, and which not, and
accordingly to condemn and juftifie. To return therefore whence
I am carried by this obje&ion,it is evident by this Text, jW.3.18.
that as there is a common condemnation by the Law of works, of
all finners as finners ,• fo the Law of Crace difTolveth that, and
abf Jveth all believing finners,though finners : but excepteth the
want of faith, and fo fpecially again condemneth by a perempto-
ry remedilefs condemnation, all final impenitent unbelievers : not
as finners in general, but as fuch finners in f; ecial : And that the
reafon of its condemnation \sbecaufe they believed *ot and there-
fore it is paft doubt* that look what unbelief is the condemning
unbelief, by this fprc,?.l Gofpel condemnation, the contrary
mud needs be the juitijymg faith : But unwillingnefs that Chrift
(hould Reign over men, is the condemning unbelief: There-
for , &c.
One other * r^ument let me take up from this text, whofe next
words exprefly lay the things we affirm. Ver. 1 9. And th» is the
condemn «tio* y t hat light is wme into the world, and men loved d<rk-
nefs rather then lio^ht, beca>t'e their deeds were evil. Before we
heard, that he that believeth is juthficd, or not condemn d : and
that he than believeth not ( with that fame faith ) is condemned,
and that (■» uomhtt becaufe he believeth not : And here it is ex-
prefly laid that this is the condemnation, that is, the condemn-
ing unbelief, that Chrift is come as a light,whichistoTeach,and
Guide , and Ref rm , and men loved darknefs rather then this
light, becan/e their deeds were m/*7, which this light Difcovered,Re-
Rr 3 proved,
proved, and would have Healed. May T not then by the warrant
of this Text lay on the contrary, f And this is the j unification,
that is, the Juftifying Faith, that Light is come into the world, and
men love this Light better then darknefs , that their deeds may
be made mam felt and healed of the evil ] Mariv here alfo 9 that to
love the ightis juftifying Faith Love to Chnft in Accepting
him as Redeemer, is Faith it ielf , and not to be excluded in Ju-
ftifkf.tion.
To what is here faid , adjoyn the Arguments which I have
briefly given Mr Blake, to prove that to receive Chnft as King
and Prophet is juftifying Faith.
And as 1 have faid this much in matter of Faith , fo I might as
fully have {hewed that on their Conceflion, by the rule of con-
traries, Obedience muft be a Condition of our continued and fi-
nal Juiti xation and Salvation.
10. "TpHe next Conceflion of ^ur Div.nes that I (hall mention,
JL is this,they commonly teach y T- at fiuccre ob*>4>e*ce h* con-
dtion tfjalvattota; rhough fome of them deny it to be a condition
ofjufti cation. Now they fay in this as much in fenfe as • d< s &on
that ground I may well be warranted to fay it is the Condition of
Vid.GeoYgca* our Juttification at Judgement For, i Juftifkation at judge -
lixt'yEpuom. mentis part of ialvation in that ftri&er ienfe.as it is ordinari-
Theologpxg |y uicd. 2. Jultification at Judgement is the adjudging men to
1 4 ' z *" falvation: It is ro try and Judge who are heirs of falvation and
who not : And therefore undoubtedly the fame thing that is the
C onditionof their falvation : is the • ondiiionqf their Juftifica-
tion.If you hold your Lands by a Deed of gift, the Judge will by
the fame Deed decide theControverfie ror you, and pa fs Sen-
tence on your fide,when your Right is qucftioned. 3 . Saving and
Condemning are as frequently oppofed in Scripture, or as plain-
ly as juftifying and Condemning 4. Mans works are as itridly
excluded by Pant from laving him , as from J unifying him ( in
that fenfe as he takes works in his exclufion) and faving is as
fondly rcferved as the erTed of free Grace, as Juftifs ing is i Nor
is^t any more difhonortoChrift that men Juilifie themfelves,
then ihat they fave themfelves ; Chrift will have no partners in
bis
his honour in either. See for this, Rom. 3. 23, 24 compared, Kow.
4 4 anJ-f 13. and 4. 16. and 5. 17, 18. and 6. 23. and 8. I, 2,
6 Ij, H, 17 . Hth 11 throughout, T/r. 3.^5 6,7. Eph. 2.4,
5 6,7 8,9. All which plates fully fhew thac ic was never the
mean ng of the Apottle to make Obedience a Condition offal-
vatio-i and nocof ; unification at Judgement; or foto diftinguiih
between cheie,as to exclude works from one , and not from the
other For fa far as he ^xcludeth chem, he exc ludeth them from
boch Only I if ill conrefs, that when Jufti fie uion is taken for our
iirit being Juitified only, it mult needs go before works of exter-
nal obedience but that is not T>ahU meaning in excluding works,
for he excludes them from faving as well as juftifying t muft be
acknevkdged therefore that in what fenfe cheyare not exclu-
ded from laving, as Conditions, in that le:.fe they are not ex-
cluded from being Conditions of our j unification at Judgement ,
or as continued.
A learned man here gives me a twofold anfwer, 1 . That there
is no proper Julhfication at judge-pe-it bur only a declaring chat
we are juitified. Rtpl. 1. And another as learned A umadverter
tels me there is no other Jurt tic mon but the Judges judaal
.Sentence t is hard pleafi^g all I )ivmes. 2 To declare by a De-
ci five fentence is moft properly to jultuie and more then to de-
clare by a Narration. All Judti^l jmt'fication isbut a declaring,
b\ a deciding >entence.who i^juit in La v.This is therefore as good
an anfwer as to fay, No judge doth jultifie : He doth but declare
who was Juitified before. Rut the juifmcation he had bef re,was
of another fort, v *,. ConftStut.ve , and as to ch ic of Sentence,
but * irtual T*he contrary there ore is a found arguing : very
Judge that bv Sentence declares who was juft in law doth there-
by juftifie them, that is, by Sentence 3 I will believe God be-
fore men. 1 Cod tellerhuc frequently that we (hah be judged ,
and that according to our Works : It is an Article of our Creed,
that Chrift will judce us And {udgingis the ie*u< which exi-
fteth in its Species , which are well known to be Juftifymg or Ab-
folving, and Condemning therefore to fay, We are not juitified
then, is to fay. ettber we are condemned, or not judged 2. Doth
not Chrift exprefly fay , 'fAtla. iz.ij But I (d) u,royott , that
every idle r*o> i th t m*<j ]7jaH 'p°*k, they /hill fire kecomit there-
of in the day of }t*Agen*nt : For by thy words then Jbalt be JHftifi*
(312)
ed, and by thy Vpords thou, /bait be condemned. It is a hard cafe
among Chriftians and Divines,that thefe plain truths fhould meet
with fo much oppofition .
The fecond Objection is, that Obedience is indeed a Conditi-
on of falvation, but not of Right to falvation : ( for they are
forced to confefs that to Jufttfie,is to givellight to Impunity ,and
fo to falvation ; and fo it is all one thing : and therefore if works
be the Condition of our Right to falvation, then alfo of our Ju-
ftification.)
Reply, i . 1 (till confefs that our firft Right to falvation is be-
fore external works, ( but not before Repentance and Love to
ChriftJButit is our adjudged,confummate,and continued Right,
that the Queftion doth concern. And i. hear our Teacher, Rev.
22. 14. Blejfed are they th^t do his Commandments, that they may
have Right to the Tree of Life-, and may enter in by the Gate into the
City. 2. It is a miftake of the very nature of a Condition, which
caufeth this Objection. The Condition is Trormffionu velTefta-
menti Conditio : The Condition of Gods C rant, or Chrifts Te-
ftament : And the Promife or Teftament, is to convey Right,
and not natural beings dire&ly : and therefore the Condition is
ever a Condition of the Right conveyed by the Promife. A natu-
ral Qualification , vulgarly called a natural Condition , may be
faid to be the Condition of the thing in its Phyfical being,(as the
drynefs of Wood and its proximity to the fire is of its burning J
But a Civil,Moral,Legal Condition,is ever a Condition of Right;
it being Right that Laws and Promifes do convey. He that cals for
proof of this, will not much honour his underftanding by the de-
mand : Efpecially in refpett to our prefent cafe.
it, A Nother common Affertion, equipolent to what they
Ji\ blame in me,is this, That Faith jufitfieth the Per/on be-
fore Cjod, and Works Inftifie the F<uth.
This is in fence as much as I give to Works herein For to ju-
ftifie the Faith of the perfon,is to juftifie the perfon fofar, when
his Faith is queftioned. If his Faith be not queftioned (actually
orvtrtually) and there be no ufe for J unifying ic 9 then (hall not
his works Juftifie it at.all : If there be uJe for fuch a Justification
of
(3*3)
of his Faith , ( whether againft an actual or implyed potential
accufation ) then himfelf is juftified by the Judication of his
Faith ; that is, as to that Caufe, and againft the accufation. Nor
is there any Juftification of a mafls caufe , which juftifieth not
the Man as to that caufe : Nor any Juftiiication of the man in
Judgement, but by Juftifying his caufe. Only there is great diffe-
rence between caufe and caufe : between the queftion, Whether
he be univerfally righteous ? and Whether he be in this point and
thus far righteous only ? And I never affirmed that man is fur-
ther juftified by his own Faith and Obedience , as the matter of
his nghtcoufnefs,at bods bar,but only in tantumas to this parti-
cular caufe. Yet I fay, it is a Cauie of great moment, and which
our univerfal Juftification hath a dependance on, as on a conditi- '
on. When the queftion is,Whether we have performed the Con-
dition of the Promife that gives right to Chrift or not ? as to this
caufe , our performance is the righteoufhefs by which we are Ju-
ftiried. And this is the Truth of God , which men maintain in
other words , while they oppofe it in thefe.
12. A Nother common Aflertion is that [_ James by Works
jl\ means a working Faith, when he faith we are Juftifi-
ed by Works, and not by ' aith only.] Thus Mr. Pemble, and
the moft of our Divines. I believe as well as they, that lames
fpeaks of Works as effe&s of Faith, qualifying it or proving it
fit to juftifie : but yet I believe verily that by Works he means
Works indeed, having mentioned them no lefs then 12 times in
i 3 or 54 verfes. ^ut fuppofe the meaning be that a working faith
Juftifies , and not a faith that will not Work : If they place no
reafon of its juftifying, in this modification (that it be working )
the fc ope of [ami's difcourfe confuteth them , and the reafons
that he brings are made void and vain. It never was in his mind
to take pains to prove the neceflity of fuch a Qualification of
Faith, as is no means, no not fo much as a Condition , to the end
in queftion, but is a meerconcomitan:.
But if they me in, that Faiths working nature, is any means or
Condition of its juftifying, they fay as much as I. For example;
A man is promifed his freedom if he pay too!, currant money.
That it be money, is the fubftance of the Condition : but that it
S f be
To. z. Excg.
Confcff. Aug.
Art. 4P*e«
883.
f/rf.Mufcul,
in Math 5.
(3*4)
be currant* is a modification of it, and part of the Condition; and
without it he (hall no more be freed then if he paid none at all.
So if God fay £He that beheveth with a working Faith, (hall be
Juftified] that it be working, js as necefiary a part of the Con-
dition as that it be Faith, And it is but the Conditionally that I
aflert.
13. I T is commonly AfTerted, [_ That Works juftifie us Decla-
* Kecket^an. ratively at judgement.] So Keckerman faith * [ Metony-
Syftew.Tbeoiog. mically Juftification in the Hebrew Idiotifm is taken for Evidence,
lik *JeJii(l:f. Declaration, and Probation, whereby it is made known to others
ca.7.pa&4*9' that our fins are remitted : and fo theApoftlc fames following
the Hebrew form of fpeech, ufeth the word juftification; fo that
to be juftified by works, is the fame as to be declared by good
Works that we are juftified. 3
Here note, 1. That our Divines do generally teach againft the
Papifts, that this is the moft proper fenfe of the word , and that
faith it felf is faid to Iuftifie but in Jenfu for enfi , ( principally fay
fome, only fay others J
2. Note, that the thing it felf is evident, that a Sentence is but
a fudges Decifive Declaration ("and no doubt it is no other De-
claration that they can mean.; So that it is plain that they do
teach tha a man is Iuftified by Works in the moft proper fenfe ,
when they fay that they Iuftifie us at Iudgement.Declaratively^r
are the reafon or caufe of Gods judicial declaring us juft.
* Brumlcr.
Tbeotog. li. 3 ,
p. 02.
Parseas, m
Mat. if.itbi
to?.
Bi(bop\ttiZTS
Body of Don*
m*y a p£gM9.
Edit. Hit.
14. T T is commonly aflerted [That Works are the Ratio Sen-
X tentU, the Reafon of the Sentence of our Abfolution 3
I know none that deny this. $0 * Brttmhr* Ratio AbfolutionU eft ab
enumeration operum, &c. So Taraus in Mat* 2 5 . Bifhop VJbers
words ( in his Body of Divinity) are thefe, [The Godly fhall be
pronounced juft,becaufe their Works, though imperfed,do prove
their faith,^-to be a true Faith, as working by love in all parts
of Obedience.] So commonly others. Now what is this lefs then
I have faid ? I ever faid, Obedience is no caufe cf our Conftitu-
tive
(JIJJ
tive Juftification or pardon,nor of our right to the Kingdom But
it is the reafon of the fentence,and fo we maybe faid to bejuftified
becaufe we are juft .fo far as we are juft: The reafon or caufe of the
fentence,and the thing fentenced being not the fame. And as much
do the) generally fay: Nay>it is as much as to fay, we are properly
juftified by works in Judgement, and it is a fit and ufual lenfe-.For
what more proper fenfe of the word Jujlifjing^ then this ? when
the thing is the very reafon and caufe of the fentence. And no
doubt the reafon why any man is judged juft, is becaufe he is juft.
And therefore his righteoufnefs, fo far as he hath it, is the reafon
of his J unification. And therefore when we muft be Judged,
whether we have performed the conditions of the pardoning
Covenant, Our psrfonal performance muft be the Righteouf-
nefs which muft be ihe reafon of our J unification
And thus, ( if partiality blind me not , I have fhewed with fuf-
ficient evidence to them that will fee that I give no more to works
in the points that i am blamed for, then the generality of Proteft-
antsdo give; Yea then many of themfelves that contradid me .-
Only I attempted to explicate the nature and reafon hereof, I
thought, in a Method more plain and fatisfa&ory ; wherein if I
came (hort of my ends,I hoped it might be pardoned as loft labor,
rather then reproached as erroneous.
I (hall now proceed to particular Teftimonies : defiring the
Lord to forgive the fin in them and me that put me and the
Reader to this laborious lofs of time.
Sfx SECT.
(U6)
SECT. HI.
The Testimony of % formed Vhines a-
fcribing as much to works as I : andma-
ny of them delivering the fame T>o-
Urine.
2. ; TSie/^g#<
fane Confcf-
Confefs. Auguftan. Artic.6.
oEmper fentiendum ejl^nos con-
^ fequi RemiJJimem pecca-
torum^ & perfonnm pronitnciari
jrtftam, id eft y ncceptari gratU
propter Chnfi urn per fidem* fo-
ftea vero placere etiam obedien-
tiary erga legem , & Re put art
qyandtn* ^uftitium , & LMe-
reripramia.
The Auguftane r onfefs.Art.6.
W E muft ftill hold, that we
w obtain Rcmifsion of fins,
and the perfon is pronounced
juft, thatis. is freely accepted
for Chrifts fake through faith :
But that afterward, obedience
to the Law alfo doth pleafe.and
is reputed a certain Righteouf-
nefsj-and doth merit rewards.
| Bid de Bonis operibus.^^-
^■quam h<ec nova obedientia ,
procul abeft a perfeBione legis^
tamen eft Jufiitia , & meretur
pr&mia, ideo quia perform recon-
ciliaufunt* At^ ha de operibm
judicandnm eft , qu<z quidem
Amplijfimis laudibws ornand<z
funt ,qubd ftntntceffariatfuodfint
mkiM D&i& facrtfic.ia fpiritu-
du^mitsmtHrpr^miA^ &c*
T Hough this new obedience
be far from the perfection
of the Law, yet is it Righteouf-
nefs, and meriteth the rewards
therefore becaufe the perfons
arc rtconcil ed. And fo we muft
judge of Works, which indeed
muft be adorned with very
ample praifrs, that they are ne-
ceffary,that they areGods wor-
ship /orfervice) and Spiritual
Sacrifices, and merit the re-
'wards>&c.. .
lfei<L
(317)
|Bid. poftea. Debet auttm *A T>ut to thefc Gifts we muft
* h&c dona accedere extrcitatio J3 add our Exercife, which
noftra, ejus, & confervat ea & doth both conferve them , and
mereturincrementum t juxtaillud t merit an increafe : According
Habenti dxbitur Et Juguflinus to that , To him that hath {halt
praclare dixit, Dilelltoweretur be given. And ^uftin faid ex-
incrementum diletlionU) cum vi» cellently, Love Meriteth an in-
deltcet exercetnr, creafe of Love : that is, when it
is exercifed*
THat which I conclude hence,is,thatthe firft and moft famous
Proteftants, did give more in terms,at leaft, to works then I ;
for they frequently afcribe merit to them without adding any re-
ftriftiofl, as ufing the word improperly or declaiming the fitn.efs
of the term : Though no doubt, they did ufe it improperly whe-
ther they thought fo or not.
zTheiritten-
beg Confcfs.
C\Onfefs % Wittenberg* in Harm. §.9 cap.y. We fay that good
Works commanded of God, areneceffanlvto be done, and
that through the free mercy of God, they do deferve (or Merit) *
certain their own either Corporal or fpiritual Rewards.
OUr late Reverend Aflembly in the lefTer Catechifm.F^/7^ in 3 ° ur late
fefus Cknft u a facing grace whereby werecive and reft on A ^ m ^J^
J efw thrift as he is offered to hs in the Gctfc I. Con fefoap. 14.%*. By H V m T r -
th faith a Chrtftian believeth to be t, ue wharfoever is revealed in
the word \ for the Authority of God h\m(elf [peaking therein^andacl-
tth differently upon that which each particular pajfage thereof con-
tain eth yielding obedience to the commands, trembling at the threat-
mngs } and tn>bracing the promises of God for this life and that wh.ch
istoccme* But the principal a&s of faving faith, are Ac
Receiving *nd Re fling upon Chnft alone for Juftification^ancl h
iion and Sternal Ufe, by vertue of the Covenant of grace. Chap 15. ■
Although Repentance be not to be rtftedin as any fatisfa&ion for fin,
or a*j canft of the far don thertofjtohich u the a£ of gods fne Qract
Sf 3 i*
4. Davenant.
in Ckrift., yet it u offuch vccejjity to all finners that none maj expeVz
ddn without it. And in both Catechifrns having (hewed that
every fin deferves Gods wrath and curie {_§**$. What doth
God require of us that we may efcape his wrath and Curie due
to us for fin ? <s/4r.ffo. To efcape the wrath and curfe of God
due to us for fin, God requirethof us faith in Jefus Chrift, Re-
pentance unto life, with the diligent ufe of all the outward means
whereby God communicateth to us the benefits of Redemp-
tion.]]
That which I conclude hence,is ; i .That faving faith confifteth
not in any one Angle ad. 2. That faving faith being the recei-
ving of Chrift as offered, muft needs be the receiving him as Lord,
or King and Prophet: Andlfhall take Saving-faith, andjufti-
fying- faith, for all one, till I fee more proof of the contrary then
yet I have done : Efpecially while I think, that to juftifie con-
ftitutively in right, is to give right to Impunity and Salvation;
and to juftifie fententially, is to fentence us to Salvation, and not
to Damnation. 3. Thatilepentance is a means fine qua non to
pardon of fin. 4. T hat Repentance and diligent u fe of all Gods
outward means , &c. are neceflarylmeans required of us to our
efcape of Gods wrath and curfe due to us for fin: which is,if I un-
derftand it, to obtain pardon of fin : For "Dt.iAmes faithj Medul.
fag. 1. cap. 12. §.3. ThePapifts diftin&ion into Remifiionof
the fault, and of the puniflhment, is a diftindion without a diffe-
rence.
DAvenant (that light of Dort, Cambridge, England) expref-
feth himfelf concerning the intereft of works in juftiticati -
on in the fame phrafe and fenfe ( as far as I can underftand him )
as I do : I therefore recite his words, not as a bare Teftimony,
but as an Explication of my own meaning, as fully as I can tell
how to explain it. And if any will make a difference , let them on
the fame grounds fet me at odds with my felf. For I do hereby
fubferibe to thefe words of his as heartily as to any of my own.
De
(3i*)
De>uftihabit.&a&.c.30.p.386
£\ Vtrum 'Bona, opera diet
x.' p flint ad Juftificationem
aut fa Intern necejfaria > Jguidam
Thologi e noftrts a]t*.nt, quidam
xegant, verborum firmmlu dif-
crep-<ntes y adreitaminfummam
quod at t met Concordes- Sed quo
Veritas m*gu pat eat , fententtam
noftramh^cmre^ hifce Conclu-
ftonibus completlemur.
Concl. I. In dim'cationibus
cum Tonttficiu de Juftificatione,
non eft cenfu/tum ant tut urn ad-
hibere aut *dmittere hafcepropo-
fitiones : Bona opera funt necej-
faria ad JuftificationemVel bona
opera funt neeffiariaad falutem.
Nam utrum^pojfunt adhibit is
explicationibus adjAnumfeufum
reduci ; tame n cum nuae propo-
nuntw, T^piftd femper inteSi-
gunt opera ejfe necejfaria tan*
quam caufas vera d" propria [ua
Dignirate Men tori as human*
falutis ; quod eft fAlftflimum.
Cond. 2. In Concionibus Pc-
fularibtu apud indottum vulgus
praditle propofitioncsaut omnino
vitaadtfunty aut fimul cum Cla-
ris explictitiombus adhibend*-—
I Hi fcrtaffe put a bunt hanc vim
fubeffe huic afferticni, utinnuat
hommem fuftificariaut falvari
virtute & Merito operttm fue-
rum.
Concl.
W/ Hether good Works ma,y
™ be faid to be neceflary
to Juftification or Salvation?
Some of our Divines affirra>and
fome deny it ; difagreeing in
form of words ; but agreeing as
to the fum of the matter, 15ut
that the Truth may be more
evident, we will comprehend
our Judgement in this matter,
in thefe conclusions.
C*ncL i . In our conflicts with
the Fapifts about Juftification,
it is not meet or fafe to ufe or
admit thefe propofitions-.Good
Works are neceflary to justifi-
cation: Or good Works are
neceflary 7 to Salvation.
For though they may be re-
duced to a found ienfe by uling
explications; yet when they are
nakedly propounded , the Pa-
pifts always mean that works
are neceflary as caufes by their
own true and proper worthinefs
Meritorious of mans Salvation :
which is moft falfe.
Concl. 2. In popular Sermons
to the ignorant people,the fore-
faid propositions arc either
wholly to be avoided, or to be
ufed together with clear expli-
cations For perhaps they
will think that this aflertion
hath this meaning, that it Lnti-
mateth, that man is juftified or
faved by the vertue and merit
of his good works.
Ccncl.
(320;
ConcL 3. Bona opera non funt Concl.$,Good works are not
*mobis adfdutemneceffaria^fiper to usnecefTary to Sanation, if
bonaopora intelligamus opera ad by good .vorks we underftand
amuffim legis exatle bona, & works exa&ly good and pcrfed
perfetta. to the Rule of the Law
Explico:per opera ex able bona I explain it : By works ex-
& perfeUa, talia intelligo qualia a&ly good and perfect, I mean
homonondum lapfus potuit^ra- fuch as man not yet fallen
flare \ quia Decalogus etiam ab could have performed, bccaufe
homine lapfo fub poena aterna the Decalogue may exad them
dzmnationispoteft exigere. Hac even of fallen man under pain
ant em perfetlio fit a fuit potiffi- of eternal damnation. This per-
mum in Ambus . Quorum prim feclion did confift efpe ially in
eft fluid homo operabona praftare two things.The firft is 3 that man
poiuit toto corde, ac dxlettione could perform good works with
plsnaria, nulla mala concupifcen- his whole heart, and with ple-
tia debitum fervor em cordismi- nary love, no luft diminifhing
went e , aut hifce operibm labem the due fervor of the heart, or
qmlemcun^ afpergente. Pofte- afperfing any blot on thefe
rim 1 que d idem homo integer works. The latter is, that the
potuit perpetuo quodam & mini, fame man intire, could do good
me interrupto Hnore bona opera works in a perpetual and untn-
facere, nuUo malo admixto am terrupted tenor , without any
interveniente. Jguod hac duo re- evil admixed or intervening.
qmranturad opera legahter bona, That thefe two are required to
f*tet. Gal 3. 10. &c. Opera works legally good,is pIain>GW.
tgitur legal iter bona, & ex legali 3 • 1 o, &c. Works therefore le-
patlo adfalutem neceffarU, funt gaily good , and neceflary to
eaquaapuro&plenoDeiamore Salvation by the legal Covc-
dimmant, at% conflanti tenor e ' nant> are thofe that flow from a
(nutlo mdo opere interim admif- pure and full Jove of God, and
Jo) adextremum ufy virx ff>i- are ufed in a conftant tenor to
rhum exhibentur. Dico hujuf- the very laft breath,withoutthe
modi bona opera non efte omnino intermixture of any evil work
neceffaria ad fuliificationem aut in the mean time. I fay that fuch
falutem renatorum. good works are not at all necef-
fary to the J unification or Sal-
vat.on of the Regenerate
Concl. 4. Nulla opera bona ConcL 4. No good works are
funt
to
funt renatis ad faint em am Ju- to the Regenerate neceflary to
flifcationem necejfaria , ft per falvauonor Juftification, if by
necejfaria, intelligent fub ra- neceflary, we mean , necetfary
*/W caufi MeritorU necejfa- under the rcafon of a mcriton-
ous caufc.
Concln.^. Some good Works
ace neceflary to Juttification a 9
Conditions concurrent or fore-
going, though they be not ne-
ceflary as efficient or meritori-
ous caufes.
In thefe good Works, I rec-
kon thofe internal ones which
with God are of great mo-
ment, though they be not ap-
Concl. 5. Bona quadam opera
funt necejfaria ad Juftificatio-
nem^ut Conditions concnrrentes
vet percnrforia, licet nonfint r.e*
ceffaria ut caufc effcientes ant
Meritoritt.
In hifce bonis operant numero
ilia intern* cjnx apnd Deum
ntagni moment* fnnt^ qnamvis in
hominum ocnlos non incnrrant
mpote dolere de peccato, deteftari P ar ent to the eyes of men ; as
peccatum, bumilaer [e Deo fub- to grieve for fin, todeteft fin,
jicere, ad <Dei mfericordiam humbly to fubfect ones felf to
c nfngere, in firi/lo Mediatore G ° d > to fly to Gods mercy, to
fpem figere>nov* vita propofitnm fi * our hope in Chrift the Me-
inire, altaque (fonfimilia. Divi-
na enim mifericordia nonjuftifi
catflipites, hoc efi y nihil agent es ;
neque eqnos & mnlos , hoc eft ,
recalcitr antes, & libidinbusfnis
obfiinate adhxrefcentes '.fed ho-
mines , eofdcmqne compunftos
& contrito , ac verbi fpirituf
que 'Divim dntlnm fequen-
tes.
Conclu. 6. Bona opera funt
necejfaria ad luftificationii fa-
turn Retinendnm Csr Confervan-
dtitn ; non nt Caufa, qn<t per fe
efficiant ant mere ant nr banc con-
fervationem ; fed nt Media fen
Cond.tiones fine quibns Dens
ron vult fnftifcationis gratt-
am
diator, to refolve upon a new
life, and other fuch like. For
Gods mercy juftifieth not
ftocks, that is, fuch as do no-
thing ; nor horfes and mules,
that is, fuch as kick againft it ,
and obftinately adhere to their
lufts:but men,and thofe pricked
and contrite,and fuch as follow
the condud of the Word and
Spirit of God.
(fonclu.6 God Works are
neceflary to the retaining and
conferving the date of 1 unifi-
cation,- Not as caufes, which
of themfelves effert or merit
this confervation; but as means
or Conditions , without which
God will not conferve the
Tc grace
am in hominibus confer-
va e.
Nam uti nemo reel pit luftifi-
cationem UUm Cjeneralern qua
liberal a Reatu omnium prace-
dentium peccatoruw^nifi concw-
rente pcenitentia,fide, nova vita
propoJtto t aliifque ejufdem generis
atlionibur.ita nemoretinet ftatum
a Reatu liber umrefpeUu peccato-
rum Confequentium % nifi median-
tibus iifdem acHpnibus y Credendi
in HJeum, inimmdi T)eum^
mortifcandi carntm, afsidue poe-
niHndi, & dohndi de peccatis af»
fidue admifsi*. Ratio cur ex pa) -
re no ft r a necejfartb requirantur
hac omnia ilia eft : f£nod htc
abejfe nGn foffint perpetuo ,ut non
adejfe inciptant illomm oppofita,
qna pugnant enm natura Juft -
jic t -;t ; .—~Sicut ergo adconfervan-
dam vitam naturalem neceffarfo
requirkur t ut quis jludiofe vket
ignem % aquas, prac'pttit^ vene-
nj y re/iquaqtte qua falutem cor-
poris perimunt^ fie ad conferva-
dam vitam ff.tr tualem necefft-
rfd requiritur^ ut quis v'ttet in-
C'edulitatem , impcenitentiam ,
cater aque animarum falut *n-
fcfta ey ininaca, qua in art non
pijfunty nifi exerceantur atliones
oppofita & contraria. Ha autem
atliones non Confervant vitam
gratia propric & per fe , attin-
gendo ipfum efetlum Confer-
vationis, fed mproprie & per
ace dens y excludendo & re-
movendo
grace of. luftification in
men.
For as no man receiveth that
general luftification which dif-
chargeth from the guilt "of all
foregoing fins, buc on the Con-
currence of llepentance,Faith s
a purpofe of a new life , and
other adions of the fame kind;
fo no man retaineth a ftate free
from guilt in refped of follow-
ing fins, but by means of the
fame adions of believing in
God, calling on God, mortify-
ing the flefh, daily repenting
and forrowing for fins daily
committed. The reafon why all
thefe are required on our part,
is this : Becaufe thefe cannot
beftillabfent , but their oppo-
fites will be prefent , which are
contrary to the nature ofalu-
ftified man. — - As there-
fore to the confervation of na-
tural life it is neceflarily requi-
red, that a man carefully avoid
fire, wacer, precipices, poifons
and orber things deftrudive to
the health of the body ; fo to
the conferving of fpiritual life-j
it is neceffarily required that a^
man avoid Inciedul tyjmpeni
tency,and other things that an
deftrudive and contrary to th<
falvation of fouls ; which can
not be avoided unlefs the op
polite and contrary adions b
exercifed. And thefe adions d
not conferve the life of Grac
proper]
movendo Catifam deftrntti* properly and of thcmfelves,
oniu by touching the very effed o
confervation ; but improperly
and by accident , by excluding
and removing the caufe of de-
ftrnftion.
Conda. 7. The good Works
of the Juftified are neceflary to
falvation , bjr neceffity of Or-
der, not of Caufality : or more
plainly, as the way ordinated
I to everlafting life , not as a
, meritorious caufe of everlafting
Life.
Conclu. 7. 'Bona opera lujti-
ficdtorumfunt adfdutem necef-
far'%4 necejfttate Qrdinu , n§n
CAufalitattti velpUnmtftt Via
Grdinata advitam ztemam y non
ut C aH fa im rit&JW Vtf* iter*
DE nomine merit i lege ante*
citato, : quibtts adde , qua
Idem cap. 54.^. 571. 5-2.
Ad noflrorum Theologorum
fententiam explicandam jam ac-
ced*mtis : in qnaflatuenda Mud
imprrmus ob/ervetis ; Vtcnnque
noflriTheologi jam abflineant
a vocaBuIo merit i , quo Patres
frequenter utuntur^ id tamenfa-
cinnt) non qnod a Patribus dlf-
fentiantyfed nt Papiftis conftuti-
ant, qui ill fid vocabulam (tot a,
antiqnttate recUmante ) in fen*
[urn perniciofum & hdtreticum
obtorto qmfi collo rapueruxt :
23 am quod ^Pfitresfub meriti no*
mine inte He -\$ um^nimtrum cpiu
homing fidel* &ren.<n \
turali bonitate pr&ditum in er*
dine [upernAiurab Deo gratum
& ficceptu"''\ atqae ad pr<emia
grati f*t*mjm\m quam fxtur*
vita
OF the name of merit, fee
what i cited before : to
which add cap. 54. p. 571,
572
We come now to explain the
Opinion of our Divines:where-
in obferve efpecialiy this thing :
Though, our Divines do now
abftain from the word merit ,
which the Fathers frequently
ufe,yet they do it,not that they
difTent from the Fathers, but
left tbey confent with the Pa-
pifts, who againft all antiquity ,
do violently draw that word to
a pernicious and heretical fenfe.
For that which the Fathers
meant by tjie* word Merit, to
wit, the work of a Believer and
regenerate per on^ndued with
a fapernatural goodnefs, in fu-
pernatural Order, grateful and
acceptable to God,and ordina-
Tt ted
f 3*4*)
viu ex munificent ffsimi Dei
promijsione ordnatum, id tot tan
nofirifemper concejferunt. Oppu-
gnamus igitur non nudum nomen
meriti innoxio fenfu a Patribus
olim frequentatumfod [uperbam
&[al[am meriti condigni Opinio-
nem t a Pontificm nuper ?n Ec*
cleft &m Dei introduElam. Vid.
Bucer. in ColloCf, Ratt[. p. 5 67.
Chemnit. Exam, Cone. Fid, in
4. q. de bonis oper. p. 185. Cal-
vin. Inftitut. /• 3. c. 1 7. .3.
ted by the Promife of the moft
bountiful God, to the gratious
Rewards of this life and that to
come, All this our Divines have
alwayes granted. We do there-
" fore fight againft, not the bare
name of Merit , in a tiarmlefs
fenfe frequently ufed of old by
the Fathers, but the proud and
falfe opinion of Merit of Gon-
dignity, brought lately by the
Papifts into the Church of
God.See Bucer in Colloq. Ratif.
p. ^6^. Chemnit 9 Exam. Cone;
Trid. in 4 q u. of good Works,
p, 185. Calvin. InftitutA. 3. c.
\Demcap.32.p. 41 o>2(os [em>
per Concefsimus conatum mor-
tificationis & fiudium fanttifi- •
cationi*^ neceffarium ejfe ad [a'
lutem ut Conditionem anteceden-
tern ; Mortifications autem a?
Hha quatenm nofier Jicitur, non,
ut cau[a requiritur proprie diila,
fedttt cau[a fine qua non , vel re-
movent prehib ens % quibus ratio
caufalitatis improprie tribukur.
Non enim ipfium effeftum oper-
antur art attingunt tales Cau[a }
[edfolummodo aliqmdpr&vium,
aut comexum cum effello.
YW* E E ever granted that
** an endeavour of morti-
fication and ftudy of fandifka-
tion are neceffary to falvation,
as an Antecedent Condition ;
but the a# of mortification as
it is faid to be ours , is not re-
quired as a caufe properly fo
called, but as a Catxfa fine qua
non or removing that which
prohibits, to which the reafon
of caufality is but improperly
given. For fuch caufes do not
reach or caufe the effect it felf,
but only fome thing previous or
connexed with the effeft.
?*£
(M)
PAg ^ll.Tariratione^uid
Dens prcmifit premium 4?<$r
nummifelhs. operibus horn nam
fidtimm \.(]txanh vent** «M*
ad extrjwum Judicium Melius
efty Petite, Pofsidete Return ;
Efurivi enim, &c. Sed pUmfsi-
mc infamt pr<e fuperbia qui inde
cum ftfuitu infer. it ,, buccelUm
pams y aut hauftum oqi4<z frigi-
d* datum p.tuperctihs fhrifti
membrw,e(fe faufim tffcier.tem
AUt vert merinrUm tarn infinite
gloria. Dicimus igitur bon.t o-
fera ejfe Motivaad ejtt.t Deus re*
fpicit in filUtior.e pf&m'ii coele*
fii<^prop:er (nam- or d: nation em
ejr promifsionem : non autem Jfe
C*ff«* bujsif pramii efficient es ,
per fuam dignitatem & ejfic«a -
am.
tN like manner, becaufe God
' hath Profiled the Reward
Eternal to the poor Works of
Believers j when the laiV Judge-
ment comes, he will fay, Come,
inherit the Kingdom \for I was
hungry, &c, But he is (lark mad
with pride who will hence infer
wich the Jefuites , that a bit of
bread, or draught of cold wa-
ter given to Chrifts poor Mem-
bers , is the efficient caufe or
truly meritorious of fuch infi-
nite glory. We fay therefore,
that Good Works are Motives
to which God hath refpedin
giving the heavenly Reward ,
becaufe of his own Ordination
and Promife ; but not that they
are the efficient caufes of this
Reward, by their own dignity
and efficacy.
GAp. 3 3. p. 419,4.20, 421.
Opera remit or urn ha*
bent Ordinationem ad pramia
htijus vita & futura. I. jQvia
Deus gratuito fecundutn bene-
p lac it um voluntatis fua protmjit,
pram* a hu'jns vita & futura bo.
nii operibut hominum ftdelium
& renatorum. 1 Tim. 4- 8. Gal.
6. 8. Mat. 20. 8.
2. Unbent quandam Ordinal
tionem, ant faltem aptitudinem
ut ordinentur ad prxmia divina %
ex
THe Works of the Rege-
nerate have an Ordinati-
on to the Rewards of this life
and that to come. t. Becaufe
God hath freely promifed (ac-
cording to the good pleafure
of his will) the Rewards of this
life and that to come, to the
good Works of the faithful
and regenerate , 1 Tim. 4.8.
Gal. 6. 8.>/*f.20.8.
2. They have a certain Ordi-
nation, or at leaft, an Aptitude
Tt 3 to
■ex ipfa Conditions
tit.
3. Habent Ordinationem ad
prtmia ex (fonditione if forum
operum.
Vidcrcliqua.
(326 >
O per an- to be Grdinated to the divine
Rewards, from the very Con-
dition of the Worker.
3 . They have an Ordination
to the Rewards from the Con-
dition of the works themfelves.
See the reft.
S.ZV.TwIfs.
5. "Feoffor Tw\{s,Vind Qrat.
■^l. 1. p.i- iW. 25.^273.
An audebit 1/$ rminttinvu ali-
quit ajfirmare Remifsionem pec-
catorum effe ejfeElionem fidei ?
tametfi non ttifi Credentibus
contingat ifia Remijfio* Dices j
fidem fall em prarequifitum quid-
d^m ejfe ad Remiffionem pecia-
torUm confequendam : Eflo ;at-
qui bac rationedicatur Effetiio
fiedi\fedin genere tantum Caufe
Difpofitive.
DAre any Arminian affirm
thatRemiflion of fin is
effected by Faith ? ( or is the
erTecl of Faith ) although that
Remiftion befall none but Be-
lievers. You will fay , Faith is
at leaft fomewhat prerequifite
for the obtaining Remiftion of
fm. Let it be fo : and for that
reafon let it be called an effed
of Faith : But only in the kind
( or nature) of a Difpofitive
Caufe.
^ * TDemib. prafa. 6. b. [^fitra
[tint Cauja uijpofitiva jalw
tit.
St lib. 3. Err. 7. Digref. 3 .
pag. 41. b. £ Nee quod fides fit
Conditio faint is quicqnam obefi
quo minut fit etiam medium ad
obtinendam faint em > Jmmo om*
nit Conditio hu)Hs generis habet
rationem medii ; rurfus omne
medium morale habet rationem
Conditions refpetlu finis. Ne-
que xnim fine debits mediis ac
quiri poteft finis : Et prafiatio
C on ~
T> Eyond Controverfie,Good
™ Works are a Difpofitive
caufe of falvauon.
And that Faith is a Conditi-
on of falvation, doth nothing
hinder butthatit may bea means
alfo to obtain falvation. Yea
every Condition of this kind
hath the nature of a means :
and every moral means hath
the nature of a Condition in
refped of the end. For with-
out the due means the end can-
not be attained -.And the per-
formance of a Condition hath
the
(3*
conditionis habet rationem medii
ah affequehdum Mud quod fub
conditione r.cbis preponttur obii-
nendum* ]
Ibid pag. 54. rf contra Gre-
v'mch. \_lmmo inquam non alia
rat tone fides eft medium quant
quia Detts confttttitt per fidem
homines falvos facere, nee fine
fide quenquam ex adult is facere.
Nam ejufmodi medium non e{}
medium r.tft ex pr&difta ordina*
tione Dei. Nam medium vox eft
cemmumeris ftgnificAtionis quam
conditio. 2{on omne medium eft
conditio, licet omms conditio fit
medium. Sed medium ad aliquid
obtinendum ex contra 8u v el fa-
der e y ill nd demum eft condiiih
Hujufmodi ar<t?m medium ccn-
ft'itutre fer.es contraheniem
prefer tin* zero pe r<es fupe> toy em
cum inferior e ft ipuUntem.^uare
cum Deo confulinm fuerit non
n-fiper fidem homines falvos f.-
cet e % & vtr e credtntes ad unum
omnes falvos facer e, ex iff a c Dei
conftttutione fit ut fides evadat
m ediu m a a fa lu tem.~^
Et T ib. 1. 5.7. parr. 3 pag.
318. \j±/ldcaufa> falutvs quod
attinet t non mode faes, fed &
rcftpifcentU etiam & bona opera,
utfrutlus pxnitentiadignijx or-
dwatione Dei antegrediuntur
falutem in adult is, idcj ? tanquam
caufdt ; non quid em meritoria, ut
ne 9? fidt* in Chnftum ejufmodi
caufa
7)
the nature of a means to the at-
taining of that which is under a
condition propounded to us to
be obtained.]
£Yea, I fay, that faith is on
no other account, a means,then
becaufe God hath appointed
to fave men by faith , and to
fave none at age wirhout faith.
For fuch kind of means is no
means but by Divine Ordina-
tion. For the word Means,is of
more common (or large J fig-
nif cation then the word condi-
tion. For every means is not a
condition, though every con-
dition be a means But a means
of obtaining fomewhat by 1 , on-
traft or 1 ovenant , that is a
condition And to conftitute
fuch a means, is in the power of
[he - ontrafton especially in
the power of a fuperior Itipula-
tingwith an inferior. Where-
fore when God law it meet not
to fave men but by faith, and
to fave all true believers ; from
that constitution of God it is
that faith becomes a means of
Salvation ]
As for the caufes of Salvati-
on, not only faith, but alfo re-
pentance and good works as
fruits worthy repentance do by
Gods ordination go before Sal-
vation in the adulc, and that as
ranfes ; Not indeed Meritori-
ous, as neither is faith in Chrill
fuch a caufe • but as prepara-
tive
cattfa eft , fed tanqmm cauja tive caufes, and previous difpo-
praparativa & difpofitione s pra • fitions .
I
Xcm Contr. Corvi
* Or from,
faith.
in pag.
2CQ. Col 2. Ordinatio faint is
pot era ejfe abfoluta , licet ipfa
falutii collatio non fit ab 'Joint 'a fed
ex conditioner non modo impetra-
tionis ejus per fanguinem ex
parte Chrifli , fed & fidei &
Refipifcentia ex parte no fir a ~\
^Ad quern fin em affequendum
neceffariafuit tarn impetratio fa-
ints per fangninem fabla ex
parte Chrifti, quam fides &rc-
fipifcentta ex parte nojlra : quia
fcilicet conftituit Deus conferre
nobis falutem per moaum pra-
wn. ]
Ibid. pag. 284. \_Ommbus
ekUn inenmbit falutem qnarere
non modo ex fide, fed & ex operi-
bus , quatenus fine dnbio fains
conferendaeft per modum pramii,
quo pr<zmiatnrns eft Dens non
modefidem noftram 9 fed & bona
opera univerfa. ] Vide enndem
Vindic.Grat li-3-Er 7. Digref.
3. pag 42 44. Et contra Cor~
vinumypag.zoy.a. & pag 274,
b.&pag. 2S7.
T He Ordination of Salvati-
on might be abfolute,
though the beftowing of Salva-
tion be not abfolute,but oncon-
dition, not only of the impetra-
tion of it by blood on Chrifts
part, but alfo of Faith and Re-
pentance on our part.]
(2 To the attaining of which
end, there was neceflary as the
impetration of Salvation
made by blood on Chrifts part,
fo faith and Repentance on our
part : and that is becaufe God
hath appointed to beftow Sal-
vation on us byway of reward.]
Qlt lieth on all Eled: to feek
Salvation, not only by faith*,
but by works alfo, in that with-
out doubt Salvation is to be
given by way of reward,where-
by God will reward not only
our faith, but alfo all our good
works. ]
nPff//} againft Cotton pag. 6 ?. Qlt feems you deiire to fhape
•*- the promifes of God in the Covenant of Grace and of
Works in fo different a manner, that the one may feera to be
Abfolute.
Abfolute.the other Conditional. Whereas they are of the fame
nature in both,] And pagt 40. [Was there no more in Gods
intention when he elected fome, then the manifeftation of the
riches of his glorious Grace ? Did not God purpofe alio to ma-
nifeft the glory of his Remunerative Jufticc ? Is it not undeniable
that God will beftow Salvation on all his Elecl, ( of ripe years )
by way of Reward and Crown of righteoufnefs, which God the
Righteous judge will give? &c. zTwt.q. zThef.i. It is great
pitty this is not confidered, as ufually it is not : Efpecially for the
Momentous confequence thereof in my judgement : Sufficient if
I miftake not, to have ftifled this opinion following touching Re-
probation in the very conception of it.
F Rom this Witnefs I conclude, 1. That he abhorred to call
faith an efficient caufe of juftification : Therefore it is no In-
ftrumental Efficient in his opinion. 2. That faith is the caufe
of Juftification and works of Salvation, which is more then I fay.
3 . That faith and works are caufes of one and the fame kmd,viz.
Difpofitive .- (which I take to be no proper caufe J 4. That
Faith, Repentance and Works are the conditions of Salvation.
5. That the reafon why faith and other duties are means of Sal-
vation, is becaufe God hath freely appointed them to be the
conditions and means thereof, and fo not formally vel proxime
from the receptive nature, or inftrumentality of faith. 6. That
it is as a condition of Contract or Covenant that Faith and Re-
pentance are means of Salvation, and therefore it is of right to
Salvation that they are conditions, feeing it is right which the
Covenant gives. 7. And though he fay that Juftification is only
by faith without works, yet he fpeaks plainly of our being put
into a juftified State : and fo I fay fo as much as he. But if right
to Salvation be on condition of obedience, thendoubtlefs Juftifi-
cation at Judgement will pafs on that condition. To be Juftified,
will be to have our right to Impunity and Salvation cleared and
determined. 8. That we mult needs feek Salvation by good
works. 9- That the blood of Chrift and the works of man are
by him both made conditions of Salvation. 16. That Salvation
is the Reward both of faith and good works. 1 1. That thf 1
venant of Grace" is not abifolute, ar\i#)re then the C o\
Uu "Y JtfcSS
(330)
Works : but as to that of the fame nature. 1 2. T hat it was Cods
defign in the Covenant of Grace, not only to glorifie the riches
of Grace, but alfo to glorifie his ^^arding fujtice, and that it
is great pitty that this is not ufually considered as being a matter
of great moment. So much for Dr, Twifs .
6.Melan£lb<w. 6. \A Elanfthon, Tom.2, loc. VTEw obedience is neceffary
JJVl deoperib.qu.4. Nova jLN by neceflity of order of
obedlentia eft xeceflaria necefll- the caufe and effed, alfo by ne-
tate ordlnlscAuf<&& effcttusyitem ceffity of dutyor command, alfo
neceffitate debiti feu mandati : by necefsity of retaining faith,
hem neceffitate retinenJa fide'i^ and avoiding punifhments tern-
& vitandi poena* tempera- poral and eternal. ]
les & <zterna$r\
Idem in Epiit. edit. Lugdun. The matter is not artificially
1^47. pag. 453. [^ Non fat is enough explained when you
^ty'ZP* expltcata res eft cum fay, [[though the whole matter
diets \jtfitotares pendet amife- depend upon many, yet the
recordia, tatnen agnitio peccatc- confeffion of fins is a fecond
rum eft: fecunda caufa Remijfi* caufe of Remiflion] Thefe
onii\Hac funt perplexa : rettim things are perplexed. This were
illud erat \_folum miferecordiam righter, that* mercy alone is the
ejfe caufam efficientem^ propriam proper and immediate ifficicnt
& immefcatam Rem'iffionk : caufe of Remiffion ; But con-
Sedagnitionem ejfe aut precedent fefsion is either fome Antece-
quiddam> am certs caufam fine dent, or a can fa fine qua mn, as
qua non , ut ego loquor : Sed I (ufe to) fpeak : But a fecond
caufam fecundam nemo fie ape l~ caufenomanfocalsit]
Idem ib. Epift. ip. pag.455. Concerning'this matter, when
Ea de re dum nuper fofpiciofcho- I lately look't into the School-
laftkos ( nam initio 4. Sent, in men ( for in the beginning of
1. Qu. de hac ipfa appellations 4. Sent. 1. ^gL they difpute of
difputant % &c. ) tamen miratus this Appellation)I wondered at
fum judicium quorundam , qui the Judgement of fome of
fenferunt mtritum tantum ejfe them, who thought that Merit
caufam fine qua non : Hi rn'ihi is only a caufa fine qua non
pev
Theft
(3*1
pSYqum vtrtcmAe loquuti vi-
dentur. ]
Etpag. i70.Georg. Major,
defendit. Et epilt. eadem pag.
438. [Corditusurbem, vicinat
etiamregiones, & ipfamaulam
adverfus meconcitat, propter ea
quod in explicanda controverjia
juftificationis , dixi , Nov Am
obedtentiam necefftriam eft ad
fa/fttem. ScU .quomodo, quam
diligenter hac, & quam dijtintle
cov.it w fum tratlare.~]
ibid. pag. 446. \Ettituln4 de
posnitentia commodior eft quam
de J } u ft ific.it tone : Stpe enim
animadverti ntfros cum de pos-
nitentia dicitur^ ^quioribw ani-
mii audire laudes operum, quam
cam putant de Jufttficatione, di-
et : Cum hi loci pline funt It-
N»f viciniut Crtci dicunt.']
)
Thefe feem to me to fpeak v£ry
modeftly.
[Cordttm ftirreth up againft
me the City,and alfo the neigh-
bor Countries, and alfo the
Court it felf,becaufe in explain-
ing the controverfie of Juftifi-
caciofl I faid, that new obedi-
ence was neceflary to Salva- %
tion. You know in what man-
ner, and how difhn&ly I endea-
voured to handle thefe things.]
The title of repentance is more
commodious then of Juftiri-
cation{^«,. to commend works
without offence) For I have oft
obferved that our men do with
more equal minds hear the
praifes of works, when we treat
of Repentance, then when they
think we treat of Judication :
When thefe two places are
roeerly neighbors, or of kin.
TDem. Apolog. Confefs. Aug.
* pag. ( tnihi ) 56 \_£uare
Tides tippellari JuftitLt poteft,
quia eft tliud quod imptttdtttr ad
Juftithm, ut cum "Paulo loqua-
mur^ quacur.g ? tandem in parte
r.is ponatur: Id enim nihil
impedit imptttationem divinam.~\
*VT \7Herefore faith may be
* * called righteoufnefs ,
becaufe it is that thing which is
imputed to righteoufnefs, (that
we may fpeak with Paul ) in
what part of man foever it be
placed : For that nothing hin-
dreth Gods imputation.
TDera. ibid. pag. t 8. Ita fides HPHus faith which freely ac-
quttgratu accipit Remijfiomm -*■ cepteth Remifsion of Tins,
peccatorumfluia o^ponit mediator becaufe it oppofeth the Media-
rem Uu 2 tor
c£» prop-tiaiorem Chriflum tor & Propitiator Chrift to the
ir&Deijionoppomtnoftramerita^ Anger of God, doth not op-
autdilettionemnofiram.qmcifidss pofe our merits, or our love,
eft vera cognitio C^rifti, & ttti- becaufe faith is the true know-
tar £/?»^« C£r^ <^rf£^^ ledge of Chrift and uieth the
rat corda^r pr&cedit legu imple- benefits of Chrift, and regene-
tionem. rateth hearts , arid precedeth
the fulfilling of the Law.
THat which I conclude hence^asA/^/^tf /;0»jopinion,is,i/rhat
he thought that confefsion of fin was a cattja fine qua non of
pardon, and he ufed this as the rkteft phrafe. 2. That he ufed the
word Merit ( as he did in the Aptguft. Qonfefs. ) which I do not,
3 .That he took thofe fchoolmen to ipeak modeitly that faid mans
merits were but a caufa fine qua non. 4. That he was vexed with
turbulent fpirits for giving fo much to Works, and Accufed, and
Defamed, of which you may fee more in his life by C*merarhn
and Me Ich. Adamm. 5. Through mens peevifhnefs he was fain
to choofe the common place of Repentance, to preach the fame
DocTrine which men could not bear when he preacht of Juftifi-
cation. 6. That he faith, faith is our Righteoufnefs, becaufe it is
imputed to Righteoufnefs : and to impute to Righteoufnefs is
ufually taken for Juftifying.
7,Ca!vm.\h\d. ~
§.5. dkitap- y./^AlvinJuftitut.lib.j. cap. r T" , Heblameof allourtranf-
D^fifm' 5 ^*7'*-*>OMterataigit*r X grefsions being blotted
quo^refotfiu cmniti M tranfgrejjionum culpa out,by which men are hindered
qtuaDom'mus qnibm impediuntur homines ne from bringing forth any thing
*nmamare& qmcquam Deo gratum proj c er ant , acceptable to God ; and the
ofcwlannonpo- fopuito etiam imperfettionis vi- vice of our imperfection being
i1!»l*rZL pi - m '">, Quod bom qpioquoperafadare buried, which alfo ufeth to de-
ittisefficitbona- J°'ct > qua punt apidelwHs bona tile our good works ; the good
adeofc gratos' opera fufta cenfentftr t vel (quod works which are done by the
e]feDeo& ama* idem eft) in Juftkiam imputan- faithful,are efteemed righteous,
biles fuos filios, f -1 or / which ; s thc fame ^ are imm
&lmeamenta . pMedfor Rtghtewfnefs.J
vultusfmvid^ Ium Alfo
(335)
Idem Harmon. Evang. in Alfo in his Harm, on Lu\e
Luc.16.1. iScd alius finis nobis 16..1. [[But another end ought
propoftttu ejfe debet , qaamutfo- to be propounded by us, then
Into redemptions pretio effugia- that by paying a price of re-
mtt* Dei judicium : viz. ut Ube- demption, we may efcape Gods
ralitas bene fanEtefa locata fit- Judgement : viz. that our libe-
perfluas impenfiis frenet , &e. rality well and holiiy placed,
deinde ut noft/a erg* fratres may bridle our fuperfluous ex-
humanitai Dei miferecordiamin pences, &c and then that our
nosprovocet.] humanity towards our brethren
may provoke Gods mercy to
us.]
]bid. Ver. 9. [Benigne ero. [Heteachethusjthatbyboun-
gando, favor em apud Deum ac- tifully laying out, we get favor
quirt deter, qui fe miferecordi- with God, who hath promifed
bus & humans vicijjim mifere- to be merciful! to the merei-
cordem fore prom ijit, &c. Re- full and humane, &c. The Lord
fpicit ergodominm f nonadper- therefore refpefteth not the
fonat y fed ad opus ipfum^ut bene- perfons, * but the workitfelfj * Vi\* to .
ficentia noftra y etiamft in homines that our bounty , though it may w . hom wc
ingratos incident , nobis coram Jight upon unthankful men^may p)^' OT ^ c - t
Deo refpondeat.j anfwer for us before God. € ff e juftitU
( Yea on Gen. 15. 6. £alvin caufum for-
faith that faith is not theeffici- »*''», non
ent, but the formal caufe of our ^mm,qu€
righteoufnefs , which is more t u m in
then I will fay. ) Alfohemakes Gcn.15.6,
hope the Juftifying aft.
iDem in Gcnef. 15.6. De»i% t aftly, it is nolefsftupidity
■* non minors ft uporis quamim- X->then impudency when this
pudentia eft, quum hoc iliiimpu- is faid to be imputed to him for
tatum fuijfe dicitur in }ufiitUm y righteoufnefs , to imagine any
alium fenfnm comminifci quam other fenfe, then that A bra"
fidem Abrah<z fuiffe pro Juftitia hams faith was (taken J for rigK-
apudDwm. Vid, ultr. teoufnefs with God.
Uu 3 Hence
■ - "
HEnce I conclude, i. That Godimputeth faith for rightc-
oufnefs , according to falvins judgement ( concerning
which I have fpokerny own before) 2. That hefakh that God
takech our works to be Righteoufnefs, or imputeth them for
Righteouinefs. g . That he taketh it to be all one, to Judge works
Righteous, and to impute them for or to righteoufnefs. And
therefore they that confefs them to be an inherent righteoufnefs
muft confefs them to be fo imputed. 5. Let them confider what
follows hence, that confefs juttification and imputation of righte-
oufnefs to be all one : Whether it will not be as excufable or war-
rantable to fay, that we are ( fo far) juftified by tjiofe works as
to fay that they are imputed to us to or for righteoufnefs ? as Cal-
vin here doth. 6. He doth in thefe and in the other paffages of
£ Provoking Gods mercy to us] [^Acquiring Gods favor ]
|[ Their anfwering for us before God "J fay more in terms ( and
more hardily ) and as much in fenfe, for the exalting of works,
as ever I did, if I underftand him.
8. PUcaiis. 8
PLacseus inThef. Salmuri* YVT'E are therefore Jumfied
enf. Vol.i.de Juftif. pag. w byfaith,notasbyanyp»rt
3 2.34. § . 3 7 [_Fide igitur Jufti- of righteoufnefs , or a work
ficamun non tanquam parte alt- which by fome price of its own,
qua Juftitia, aut opere quod fuo or Merit,doth obtain us Juftifi-
quodampretio aut wentojufti- cation,orasadifpofitionof(bul
ficationem nobis imvetret , aut to the introduction of inherent
difyofmo/ie anima adintroduBio- righteoufnefs : But as the Con-
nemJuftitiainbarentisxSedtan- dition of the Covenant of
qnam C on ^ tione faderii gratia, Grace.which God therefore jre-
quam a nobis Deus idcirco exigit quires of us inftead of the con-
tra conditionis fader is legal is dition of the Legal Covenant,
( qua nobis carnis vitw faBa eft ( which is through the fault of
impojp bills ) quo i ea nihil diud the flefh, become to us impof-
ptqtikmdom Juftitia in Chrifto fible) becaufe it is nothing elfe
feju per Evangelium nobis oh- but the acceptance of the gift
latt Acceptatio ; qua fit ex Dei of righteoufnefs in Jefus Chrift
pxBo gratuito ut ilia 'juftit'ta no- offered to us by the Gofpel;
ftraftt.~] whereby it comes to pafs by
Gods free Covenant that that
righteoufnefs is ours. In
(335)
IN thefe few words are clofely couched thcfe ten points,which I
maintain, i. Thac it is not as any part ourrighteoufnefs of
the Law of works, that faith juftifieth. 2. Nor from any excel-
lency in the ad or habit , as the neareft reafon of its intereft in
juftifkation. 3. That Chrifts righteoufnefs is the matter or meri-
ting caufe of our righteoufnels. 4. Faith is the acceptance of
Chrift as offered, and righteoufnefs with him. 5. That the Gofpel-
Covenant is Gods deed of gift, beftowing right to Chrift, and
righteoufnefs with him. 6. That therefore conftitutive Juftifi-
cation is performed by the Gofpel-Covenant as the Inftrument.
7. That Chrift himfelf is flrft given by this Covenant, and righte-
oufnefs but in him. 8. That the neareft or formal reafon of
faiths intereft in Juftification, is, its being the condition of the
juftifying Covenant, freely by the Donor and Rector, Afiigned
to that Office. 9. That the reafon why faith was deputed to this
office by God, ( fo far as man may give a reafon of his actions )
was from the fpecial aptitude it had to this fpecial work, it being
effentially the acceptance of Chrift and life freely given. So that
this is but its aptitude to the Office, and the reafon of its defigna-
tion thereto, and not the neareft or formal reafon of its intereft.
1 o. That this condition comes in the place of perfect obedience,
which was the condition of the flrft Covenant : but not from the
fame reafons, nor to the fame neareft ends.
But the fpecial point that I cite this Author for, is his exact
difcovery how far works juftirle, and of the twofold righteoufnefs
thereto neceflary, and the reconciling Taul and fames^s in part
the words following (hew.
IDem ibid. §.41. Id ipfum HpHis will perhaps be more
fortaffeJoac ratione commodu X fitly thus explained. Juftifi-
us explicabitur. Oppomtur fufti- cation is oppofed to accufation.
ficatio accufationi. Aduabxs au- And at Gods Bar we are pref-
t em accufatiombus premimur in fed with a twofold Accufation :
foroDivino. Timhm objicitur, Firft it is obje&ed, that we are
Nos ejfe peccatores : hoc eftfeos finners : that is, guilty of viola-
violatt, conditionis <fti& fiedere ting the condition which was
legaii lata eft. t Dei»di ab'ycitur x impofed in the legal Covenant.
Nos Next
*Andalfo?.s
they are part
of thecondi»
tion of Sal-
vation, and
muft anfwer
the£ccufati-
OQ of fiual
Impenitency
and Rebelli-
on.
Nos ejfe IfifiJeles, hoc eft , Non Next it is objected, that we are
ptQitiffe conditionem faderis Unbelievers, that is , that we
§ratU, viz. fidem. Ab accufa- did not perform the condition
tionepriore, fola fide Juftifica- of the Covenant of Grace,*//*.
mur^ qua Chrifti gratkm & Ju- Faith. From the former Accu-
ftjtiam ampletiimur^ a P oft er tore fation, we are Juftified by faith
Juftificamur etiam opertbm , only , whereby we embrace
qttatentts its fides oft end 'it ur* Ad Chrifts Grace and Righteouf-
pofteriorem accufationem refpici- nefs. From the latter, we are
ens Jacobus affirmavit merit o ex juftified alfo by works, as faith
operibus Jufttficari hominem, & is (hewed by them ; James re-
non ex fide tantum. Paulus vero fpe&ing the latter accufation ,
refpiciens ad priorem Jo/a fide bo> did juftly affirm that a man is
mine m fine operibus Juftificari, juftified by works, and not by
faith only. But P<*#/refpe6ting
the former, faith that a man is
Juftified by faith without
works, &o ]
In the day of Judgement,
becaufe the Covenant of
Grace (hall obtain the force of
a Law or Rule of Judgement
( for it hath been promulgated
by fit Heralds in the whole
&c.
Se£. 42. Indie judiciiquoni-
am Fadus Gratia vim legis feu
]urt6obtinet (promuigatum enim
efi in totoorbe terrarum per pr.t-
cones idoneos ) Id unum proban-
dum erit, mmirum nos babuijfe
conditionem fader is gratis fcxli- world ) This one thing will be
cet Fidem J'ta^ prof erendaerunt to be proved, to wit, that we
in medium opera, prafertim cba~ had the condition of the Cove-
r'ttatitfanquamillius conditions, nant of Grace, that is, faith.
hoc eft, fidei efetla at£ argu* Therefore works muft be open
menta demonftrativa, ut vulgo ly produced, especially of cha
loquuntur, apofteriorr.
nty, as the effects and argu-
ments demonftrative, as they
commonly fay, a pofteriori, of
that condition, that is, of faith.
I
(337;
Nthefe words is the fumof moft that I am blamed for. Here
is the twofold righteoufnefs oppofite to a twofold accufation,
that is, of non-performance of the conditions of each Covenant :
one accufation true, which Chrifts fatisfa&ion only can juftifie us
againft as the matter, and faith is but the condition of that] uni-
fication: the other is a falfe accufation, viz. that we are unbe-
lievers, from which faith muft Juftifie us as the very matter of our
righteoufnefs, and works as proofs. To which may be added,
that Repentance and Obedience being fccondary parts of the
condition of Salvation, on the fame ground as we may need a
J unification againft the charge of final unbelief, we may alfo need
one againft the charge of final impenitency and difobedience^
and therefore by thefe materially muft be juftified againft that
charge. We fee here alfo that the Judgement is not appointed to
enquire whether Chrift have fatisfied for us, but whether we have
performed the condition of the New Covenant : and therefore
he faith this is the one thing then to be proved : And that the
New Covenant will be the Law by which we muft be herein judg-
ed. I defire the Reader to perufe all the reft of that excellent
difputation ; I will tranfcribe but a few lines more to (hew that
the continuance of Juftification is in the firft.gifc of it intimated
to be on condition we afterward liveholilv.
IDemibid § .47. Nov tquum |T was not equal that he
fait »t tanti beneficii compos *■ fhould enjoy fo great a be-
fierct, quiidlubens nonaonofce- nefit that would not willingly
ret, feq 3 agnofcere profiterettr ; acknowledge it , and profefs
qn^agmtio fides eft. 5 . Nee fait himfelf to acknowledge it :
aqnum tit impnn:tate propofeta, which acknowledgement is
peccandi iicentia augcrettir ; Sed faith. Nor was it equal that im-
tlt JuftficArL impium , Ea punity being propounded , the
Lege , ut in poftertim recedat d liberty of (inning (ho.< Id be in-
peccatOy X x creafed :
(338)
fiCC4to 9 f$BiHir& fantlimomaw^ erf afed
fine qua nemo vt debit Dtum.
but it wsi meet that
the ungodly fhould be Juftified
en thk condition^ that for the
time to come he depart from
fin.and follow holinef^without
which no man (hall fee the
Lord.
9.Amyr,U«>. P-^^^ goes the fame
<f* way. Vol. 2. dijp. de fa-
t is faff. pag*6^ t §. 9. [Quia
refipifcentia a peccato pajfim in
fcriptura facraflatuitur pro con •
ditione remtjfionem antecedente s
& caufy illiusfine qua r.on t fic ilia
fuas hort at tones tnflituit, ut ad
veram reftptfcentiam , veramj^
fanttimoniam impellat conje*
quend&remifpionu ergo, «
BEcaufe Repentance from
fin is frequently in the holy
Scripture made a condition go»
ing before remifiion and a caufc
without which we fhall not
have it,it fo ordereth its exhor-
tations that it may drive us to
true Repentance, and true San-
dity, that fo we may obtain
Remifsion. So the prophets,
fohn Baptifi y &c.
10. Ludovlc
Cappcllm.
io.T Ud.Cappellus ibid. Vol.
JL/2.p noSe&.39.j^*/»
antem inter fe comparantur &
diftinguuntur feu diftintle a nobis
confiderantft r falutU illius parte s^
turn fides rejpefln Ju/iificationu
rat'tonemhabet conditions prare-
quiftta: T^jmo enim Jufiifica-
tur nifiperfidem : refpetlu antem
Sanclificatitnis habet fe ut ejus
caufa 1 Fide enim purtficantur
corda : Gloripcatio autem utri-
*f%f Hm J^ft'ficdtionis turn San -
fttficationh,
T7 \7 Hen the parts of this
* ▼ Salvation are com-
pared among themfelves, and
diftinguilhed , or diftin&ly by
usconfidered, then faith in re-
fpeft of Juftification hath the
nature of a prerequifite condi-
tion .• For no man is Juftifted
but by faith : But in refped
of Sanclification , it hath the.
nature of a caufe bf it ; for by j
faith arc mens hearts purified.
But glorification is the effecl*
and
(HP)
ftificjtlotitf ffftfttm eft & ?*** and n?ce(Tary confequeqt of
fe<\Htn> nectfltrtHm. both > Juftirication and San3i*
fication.
I Will fay no'more of thefe two Divines, becaufel fuppofe them
alfo the approvers of the foreciced words of PUc*us> the book
going under the name of all rfiree.
i\»jyHilipCodurcHs a Learned Proteffcfnt and Profeflbr of I)i- u.cdww*
■L vinity in an Univerfity of theirs in Trance, wrote a Book
. purpofeiy to reconcile the Proteftants and Papifts in the point
of Juftirication, auid to (hew how fmall the difference between
them was in his judgement, in comparifon of what ic is efteemed ;
I could never get or fee the Book, but as I find frequent mention
of it in others , fo I find the fcope of it, and many of thofe Thefes
that arc difliked, recited by Guif. Rtvet. in his Vindic. Juftificat.
Wherein he labors to confute him, and (hews himfelf much of«
fended at him : And fodwrcw thereby injtead of reconciling,
incurd the heavy cenfure of his own party I mention him not as
approving of a book that I have not feen^ but to fcew that other
Proteftants have gong much further in this then ever I did*
l2.rr-^j*W»/, Who though he be csnfurcd by fome forfol* i*» ***&*
*- lowing Camtre in. the middle way about UniverfalRe- ^^
demption and objective grace,, yet is blamed by none that ever I
heard of, for any thing, that I {hail alledge his confent in s And
indeed is a moft judicious writer.
X X 2 Sjtuff.
(340)
SYnopf. Doftr.-Natur. & A Sinner is confidered either
Grat. pag.164. The/. 201. JL\ abfolutely and in himfeif
[ Peccator confideratur vel abfo- only ; l n that fenfe none fliall
lute & in fe tantum : 80 fenfu be Juftiiied by the works of the
nemo in Dei judicio ex operibu* Law in Gods Judgement, &c.
legU juftificabttur , &c . Vel • Or comparatively with another
comparate cum alio peccatore 5 finner-& in this fenfe fome (hall
&in hoc fenfu quidam in "Dei in Gods judgement bejuftified
judtcio Juftifcabuxtur ex opiri- by works before others , &c. '
buspra aliis, &c. Deinde & id And then this is to be diligently
feduto notandum eft & attente : and attentively noted : that
Deum nuk'ibi did in fcriptwa God is nowhere faidinScrip-
redditurum in judicio fecundum ture to render in Judgement ao
opera legisjed tantum fecundum cording to the Works of the
opera: Nempevox\_Optis~]ali~ Law ; But only according
norjuftific quando & fapius peninet ad to Works: For the word
imlefs it juflitiam legalem qua abfolutif* ~ Works " doth fometime
weieperfcft. j; ma e jf e d € y 6t s ut 'jtifttftcet ; and moft frequently belong to
qualis non reperitur in peccatore : legal righteoufnefs, which muft
Aliquando defignat omnem ho- be moft perfect, jhat it may
minis obedimiam, etiam earn Juftifie*: Such is not to be
qu* prxcepto crtdendi in Dexm found in any finner. Sometime
miferecordem , & rejipifcendi , it fignifieth all mans obedience,
praftatur : Quo fenfu pies ipfa even that which is performed to
& rejipifcentia, fub hoc gen ere the precept of believing in the
continentur. So certe modo in' mercifull God, and of repent-
telligenda veniunt , non priore , ing. In which fenfe faith it felf
omnia /oca quibns'Detts fecun- and repentance are contained
dam opera micuiq\retributur us under this kind. In this fenfe,
dicitur. Nempe reddet unicuiq- and not in the former are all
Deusfecundum fidem, pceniten. thofe places to be underftood,
tiam atq; bona opera qua fidem in which itisfaid that God will
fequuntur y & infidelitatemjndu- render to every man according
rationem, reliqui* peccatu fuper- to his works. For God will
additam. Deus enim ex quo gra> render to every man according
tU to
(341)
tit fatlus cum bominiius pefe- to his faith , repentance and
ait , tsemir.em vnlt demc ps ex good works which follow faith,
itgeabfolute & fimplicitcr \udi- or to his infidelity, and hard-
car* ; fed ex conditione mv'i ning fuperadded to his other
f&derii cfn<* legu rigorem ten- fins. For lincc God hath made
per at. tsitq ; h*c difliHtlio max- with man the Covenant of
imieft ujm y & diiigenttr obfer- Grace, he will afterwards Judge
vandainGrtkotomiaverbUNam no man abfolutely and fimply
cum amid peccatorem fttb LegU by the Law, but by the conditi-
jugo trementem, fubpeccatipott- on of the New Covenant
dere labor Antem^res igitur.tHm which tempereth the rigor
ad confolationem ejus lufrficatio of the Law. And this diilin-
e x fide in fanguvie Cb> ifti tilt dion is of very great ufe , and
proponenda eft : £um vtrh rapud diligently to be obferved in the
carnaliter fecurum & inpeccntis right dividing of the word
lafcivientem->ttim ad excitandam
confeientiam^ urgendum eft lud-
cium Da exopertbm inntAgna
UU die inftittiendum.
For when we have to do with a
(inner that trembleth under
the yoke of the Law, laborcth
under the weight of fin , then
juftification by faith in the
blood of Chrift is to be pro-
pounded to him for his confola-
tion; Cut when we deal with
one Carnally fecure, and fport-
ing himfelf in fin, then muft we
urge the Judgement of God
which in that great day (hall
proceed according to Works,
for the excitation of his Con-
fciehce.
HEnce you have the diftin&ion between Legal and Evange-
lical righteoufnefs, and what thofe works be, vz. Evan-
gelical,which men (hall be Judged, and confequently Juftificd ac-
cording to : with much more obtervable matter clofcly couch-
ed.
Xx 3 13. Lndwictis
(?4Z)
1 3 . hud. dc *' J« T V^ovlcusde Diett in /?<?w 8.4. and /dr.2. hath fo much to
Vieu> ' this ptirpofe that I .mult crave the patience of the Reader,
that Lmay make a larger recitation of it : not only as a Teftimo*
ny, but as, an explication of this matter, it will beufefulh
"p Om.8.4- 'f^V^^ HTHq right, Rjghteoufnefs
J-V tSjxu m$afi% cv fifty, Beza. -** and Juftification confift-
Vt Ins illud legis in nobis imple- eth in this , that by a perfect
returi Vulg. & Erafm. JuftifV conformityto the Law we may
catio Legis, &c. Jus, iuftjtia, be accounted righteous and un*
f ufiificatio legis in eo conjtfiit ut blameable before God. This
per omnimodam cum lege confor- could not be ob ained while by
tmtatem jtsfii atj^ tnculpau ha- the I aw fin did live and reign *
beamm c&ram "Deo. Idobtinere but fin being condemned in the
nonpotuit'dum per legem pecca- flefhof Chrift, and the Law it-
turn my tret ac regmret. Sed felf approving this condemna-
damnatowcame £hriftipeccato^ tion, by the plenary conformity
* ta $ tyfolc&c damnationem hanc of Chriftour headwith theLaw,
approbant^ver plenariam £hrifti we are efteemed juft and blame-
capitis noftri cum lege conform*- lefs in the fame head, by the
$#£##., ufti aifc incu/pati in confefiion of the Law it felf.
^emcapitejaxente lege^habe- A nd not only fo , but that the
mur. Nee hoc tantum, fid ut members may be conform to
membra capiti fint conformia 9 the head , there floweth from
fiuit ex eo in nos fpiritus regent- him into us the fpirit of Rege*
rationii^ qui in nobis quo*}; ipfis neration, wjiich inusourfelves
fufrficltionem legis perficiat. alfomay fulfill the Juftification
Is ms ita regenerate utmente of the Law. He fo Regertera-
noftra lege Dei delettemur. teth us that in our minds we de-
QHodq^ncarnercliqm meft pec- lightln the Law of God. And
cati itapaulatim abolet, ut tan- the fin that is left in our flefh,
1 demfw omni macula ant Ufa ab he fo abolifheth by degrees>that
ipfa at
(343>
iff* ht'fi mHi *£*&**%• V*i- at laft we (hall be acknowlcdg-
verfa it*$j h*c fuftici/t, turn im- cd without any fpot or blcmiui
putata quam per fidem h.ibemtu by the Law itfclf.AU this righte-
wcapite Chrift c^ turn i*>b&rens oufhefs therefore, both impu-
quam per Regenerationem habe- ted, which we have by faith in
mui in nobu ipjit , eft quidem Chrift our head, and inherent
Juftitia legis, fed neutra eft Ex which we have by Regeneration
lege, neutra per legem : zerum in our felves, is indeed the righ-
titraq^ ex fanguine & fpiritu
fbrifti. Et prima quidem ea eft
de qua Rom 4. in 2 Cor. 5.
21. Phil. 3 9. qua nos Dem etfi
in nobis ipfis legiadhuc dtformes^
plene tamen, ipfius etiam legis
teftimonio^uftificat^ eiq pro om-
tepufnefs of the i aw ; But
neither of them from the Law,
or by the Law: but both of
them, from the blood and fpirit
of Chrift. And the -firft is that
which is mentioned Rom4.11.
2 O.5.21. W7.3.9. whereby
mm conformists habet in capite God Juftifieth us, even by the
Chrifto , de qua Juftifie at tone Teftimony of the Law,and that
Apoftolus fupra, cap. 5. £4. fully, though in our felves we
& 5 . multis difputavit. Altera are inconform to the Law, and
eftde qua, Rom 6. 13. Ephef. heaccounteth us as altogether
4.24. 1 Joh.3.7. quanosDeus conform in Chrift our head.
per f^egenerationem in nobis Of which Juftification the A-
etiam ipfis legi ex parte confor- poftle before at large difputetb,
matos, ex parte nunc Jufttficat^ cap$,&q. & 5. The Other is
& indies Juftificat magis ac ma- that of which Rom.6. 1 3* Epl. »
gis y prout incrementum capit Re- 4.24. 1 Joh^.j. whereby Cod
generation ac Juftificabit plene, doth partly now juftifie us, be-
ubi perfetlio advenerit : de qua ing in our ownfelves conform-
fuftificatione agitur Jac. 2. 21,
24. Apoc. 22. II. Mat.12 37.
I Reg.8 .32. Hanc Juftificatio-
nem opera legis ingrediuntur :
immo fola earn conftituunt : Vt
ed in part to the Law; and
daily juftifieth us more and
more, as our Regeneration in-
creafeth ; and will fully Juftifie
us when perfection is come. Of
primdmcon^ituit fola fides t id eft which J unification is fpoker*
Juftitia Cbrifti fide imputaU, fam.2.21,24.. Rev.il.iI.Mat.
non opera: fie alteram conftituunt * 2 - 3 7- 1 King.% . 3 i.The works
operation fides. 7{ec tamenprop- ofthe Law do enter this Jufti-
tereaeaeftexlege , fed ex gra- fication : Yea they only da
tuL Non enim earn lex admittit conftiture it .- As faith alone
ex doth
044>> •
ex author it ate poteflatisfua, qua
nihil nift perfette fantlnm Uu-
dare pot eft , fed ex author it rite
Gratia (fhriftiy cn'i nunc anciSa-
tur lex • cjr cujus fujfu imper-
fecta etiam fide Hum opera law
dat , probat , & pro conform'ibus
fibi habet ; quam gratiam fide
quidem ample Elimur , ifi a ft fide
prompti ate]; alacres reddnnttr^ ut
Juftitia leg', operam demtss :
Non tamen proprie fides, fed ope*
rafecundam ifi am Juftitiam con-
fiitumt.
Duplex, ergo efi Juftifi-
cat io. Vna qua in nobis ipfis
peccatoreS) Juftificamur coram
Deo extra nos. Altera qua
Jufiifi-cati jam coram Deo extra
nos , faff ifi camur coram ipfo in
nobis, Harum prima efi caufa
fectinda : Secunda efeElus &
demon ft rat io prima . Trima fide,
altera aperibus pe^agitur.Vtraq^
concurrere debet tit Juftificatio
Ugis in hobzj corrp-e-Mnr. Annan
erqo % inqwet\ Juftifics.tio qua*
dam eft ex lege, fi eft ex operibus
legist
doth conftitute the firft, that is,
Chrifts righteoufnefs by faith
imputed, not works : So works
and not faith do conftitute the
latter. Yet is it not therefore
of (or from) the Law, but
from Grace, ^or the Law doth
not admit it by the Authority
of its own power , which can
praife nothing but what is per-
fectly holy; but by the Au-
thority ot the Grace of Chrift,
whereto the Law is now a fer-
vant , and by whofe command
the Law commendeth, appro- .
veth and taketh as conformable
to itfelf even the imperfect
works of believers; which
Grace we do embrace' by faith,
and by that faith are made
prompt and chearful to endea-
vor the righteoufnefs of the
Law : yet is it not properly
faith, but works that conftitute
that fecond righteoufnefs.
There is therefore a twofold
Juftification. One whereby, in
ourfelves being iinners, we are
Juftified before God , from
without us : The other whereby
being now Juftified before
Gcd from without us, we are
juftified before him within our-
felves. The firft of thefeisthe
caufe of the fecond. The fe-
cond is the effect and demon-
ftration of the firft. The firft is
done by faith, the other by
works. Both muft concur that
the
(MS)
legW> Non eft inquam. Jguia the righteoufnefs of the Law
•per a de qnibus tgimus, etfi fi*t may be fulfilled in us. But you'I
legs % quoad normam qumn ft- fay, is there not then a Juftifica-
quuntur, quodve a legefintpra- tion by the Law, if it be of die
fcnpta\ratione tamen origins & works of the Law ? I fay, No :
virtutisundeproficifcuntur, von Becaufe the works which we
f»nt le^fedGrath&Jpiritus. fpeak of, though they are of
^otijjimum autem quia ex lege the Law, as to the Rule which
Juftificari dicuntur qui ex open-
bus tanquam ex impleta faderu
conditions luftifictntrtr • quid
tumdemum fit u;i opera omni-
modaperfeQione legi refpendent.
Turn enim lex heminem Juftifi-
CAt 9 Jicut marinu uxore cjha nnn-
quam.ipfi fidem vio/avitiut enim
ex jure con)ugali pro forfeit ur ifia
uxorta JuftificaUo • it a txfim'Ui
Jure tfuodin fader e operum De:a
inter legem fpttm & hominem
conftituie , proficifcitur hominis
tliius Juftificatio, qui inviolatam
legi fidemfervavit, &c.
Agawm pfemHi de hue altera
Jufltpcat:- tsfpecie. Eft e^ qua
not Deus ex regeneratione nebU
data, fincert % fidei operibus (jut
edidimus^ abfolvit a crimwe b)-
focrifeof, profanitatii at^impie-
tatis %
they ft>llow> and as prefcribed
by the Law ; Yet in refpeft of
theOriginal and power whence
they come, they are not of the
Law, but of Grace andihe Spi-
rit. Specially becaufe they are
faidto bejuftified by the Law,
who are juftified by works, as
by the condition of that Cove-
nant fulfilled, which is then on-
ly done when works do by Uni-
verfal perfection anfwer the
Law. For then the Law Iufti-
fieth a man, as a man doth his
wife that never violated her
faith to him. For as it is from
conjugal right that this luftifi-
cation of the wtfe proceeds; fo
from the like right, which God
hath conftitutcd in the Cove-
nant of works,between his Law
and man, proceeds the juftifica-
tionofthatman, who hath in-
violate kept his fidelity to the
Law, &c
Let us fpeak fullier of the
fecond fort of juftification. It
is that whereby God, by Re-
generation given u^ , and the
works of fincere faith which we
performed, abfolveth us from
Yy the
(34*)
tttis, naffa non tmplius katet the charge of Hypocrifie, Pro
pro rnortuu in peccatu , J'twis
Diaboli & film mundi^ Jed pro
vere fide 7 bus , fui* filds, adim*
aginem fuam reft&uratis , vita
fua dcnati?) inq- y regnum fuum
trdnflatii : quod Dei judicium
Ux quoq, approbat : N on quod
fatisfattum fibi o peri bus too fir u
exi [rime* , fed quia dominio [ho
or b Jit a t C hriftcq; domino noftno
fub)eEla % nonpotefi % r.on laudare
opera qu# ex fide in Chriftum
Jpirituq-, ejus proficifcumur y eaq- y
etfi imperfetta y pro vera Juftitta
habere , eofq^ pro vere fuftis
gratifqi Deo filiis^ qui ea pet-
tr ant* Difquiratur hie, quando-
quidem Scriptura utrar^q- d?
qua egimus Iufiitiam crebro &
aperte nobis tribuit, acpropterea
utriufq» ratione luflis non apud
homines folum , fed apud *Deum
Cenfendi fumus ; <nnon t quo
fen/u lufiificari tx open bus dici.
mur^ Jac. 2. & luftificandi[ex
fermonibu^ Mat. 12. eodemim-
putari nobis opera in fuftitiam
diet pejfint } 2^on utiq^ preut
fides imputatur in luftitiam; Sed
ficut fatlum Phineazi imputa-
tum ipfi dicitur in luftitiam x Pf.
phanefs and impiety, and no
longer takes us for men dead in
iin, fervants of the Devil, and
children of the world, but for
true believers, his fons uftored
to his Image, endued with his
life , and translated into his
Kingdom : which Iudgement
of God, the Law alfo appro-
veth. Not that it takes itfelf
Satisfied by our works ; but be-
caufe being bereaved of its Do-
minion, and Subjected to Chrift
our Lord, it cannot choofe but
commend the works which
come from faith in Chrift and
from his Spirit, & account them
for true righteoufnefs, though
they are imperfed ; and them
that perform them , for truly
righteous, and fons pleafing to
God. Let it be here enquired,
feeing Scripture doth often and
exprefly afcribe to us both thefe
righteoufnefs we fpeak of, and
therefore we are in refped of
them both to be judged righte-
ous , not only with men, but
with God ; Whether in the
famefenfe, aswearefajd to be
juftified by works, /^ 2. and
106. 3 1. Alia emm eft impute t0 be i ufl [ fied b V f>«k M<*
tio in luftitiam fina^ quam Chri*
ft us pro nobis praftitit obedient ia,
hatetur tanquam mftra , indeq;
nos injufti #c peccatcres abfolvi-
wur ah trail Dei vindicla \ ibi
fofa fides mphftsns iflam obedi-
iMtiam
1 2 . Works may not be J aid to be
imputed to us for Right ecufnejs ?
Not indeed as faith is imputed
to righteoufnefs : but as the
fad: of Thweas is faid to be im-
puted to him for righteoufnefs,
$ntiam imputatttr in Iuftitiam.
i eft imputatio luftitU qua,
a nobis, per fidem Iuftificatis G~
fpiritsi S* regenitis , proficifcuz-
tur pittatis opera, qua etfi imper-
fecta , merit oq-, culpandi ac re-
jicienda, habentur tamen a Deo
pet' gr attain proper Ckr
tmquam bona* Sa*ft* % Gr Jufta,
i ndeq\ abfolv'tmur a criminationt
ntquit'wz &fradu!entia, compa.
ratiq; cum impiis xc
Jnfv'ficamur tanqu.im probi. H.c
opera etiam imputantur in fu-
ftitiam. Hixc porro naf-
CHnturloAC difcrimina. K Quodfidei
imputatio eft tn fuftitiam per-
feclam, talent qvalis eft cbedien-
tia Chrift i* Operum imputatio
in imperfect am quail a funt ipfa
optra in hac vita. In ilia fat is fit
rigori legu. In hac lex facia
inftrnmentum GratU w>
*> f*f e q\ accommodat nobis.
UU imputatio caufa eft remijpo*
nis peccatorum, hac non item :
auippe e\u<t peccatU >:on ante re.
niijfislocmn non habertt. In ill i
abfolvitur peccator a reatu : In
hac dfcermtur pius ab impio — •
Hie tanejmm pirts.<]uem \nter\m-
pios vivent? ,cnmq \aliis atu.
do coram tribunal* Dei cam
turn^voperib H
*eg-
fertDens : j fiti'
fui % qu.intftmid pro ntbu valfat
apudft* In hue judicium ftrt de
co Hat o
Tfal.io6r,j, For it is our im-
putation to righteoufnefs, by
which the obedience which
Chrift performed for us,is taken
as ours, and thereby we unjuft
and finners are abfolved from
the revenge of an angry Ciod ;
there faith alone embracing
that obedience, is imputed to
righteouihefs. And it is another
imputation of righteoufnefs ,
when the works of piety, that
come from our felve?, Juftified
by faiths and regenerate by the
HoiyGhoft, though imperfect
and defervediy to be blamed
andreje&ed, "are yet taken of
Cod by grace through Chrift,
as good, holy and juft, and
thence we are abfolved from
the charge of wickednefs and
guile, and, compared with the
wicked and profane, are juftifi-
ed as honeft. Here even works
are imputed to righteoufnefs.
Hence arife thefe differences ;
That faiths imputation is to
perfect righteoufnefs, fuch as is
the obedience of Chrift ; The
imputation of works toimper-
feft, fuch as are works them-
felves in this life. In one the ri-
gor of the Law is fatisfied i In
the other the Law being made
iftrument of grace doth
cocdefcend and accommodate
it felf to us, that imputation is
the taufe of the Remiffion of
This not fo, as having no
y 2 pW
( 343)
cotlatonobit regenerations dono % place till fins are remitted. In
cufufmodi nempe tws eo nomine that a (inner, is abfolved from
hnktM* guilt: in this theGodiy isdi-
fiingnifhed from the ungodly.
• — —Here theperfonisconfidered as a Godly man, whom li-
ving among the ungodly, and being with others to appear before
the Tribunal of God,he pronounceth, and will pronounce by his
works of Godlinefs an heir of his Kingdom, A/*f. 2.5 34,35. In
the one God pafleth Judgement of the price of hisfons blood,
how much it availeth us, with him. In the other, he paffeth fen-
tenceofthegiftof'Regeneration beftowed onus; that is, how
he efteemeth us becaufe of it,
Trima in rem'<ffione pecca-
torum per imputatam fchrifti
okeiientiaw ( confiftit ) Altera,
in Judicio Dei, quo d ffimttlatii
propter fc'hriftnm operum noftro-
rum defettibus , habet ea tan-
quam jujra, & legifstt co::for~
rnia^ nojqi inde pie Juftospro-
nftneiat. Secundum diftfim ,
I joh.3.7. Qui fuc\t fuflitiam
jtijluseft* Cujus Jecunda jnftifi-
c at ionu fundament urn eft qnidem
Jfifiitia nobis inh&rens , verwm
non vi dignitatis fna, aut propor-
tionate, ad juftamDei legem Sax-
clitatiSy fed viimputataChrifti
Itiftiti&i ex qua finite & cujus
gratia tot* nititur, <djF e ~
rit ts$'poftolftsj 1 Cor. 6. 9, 1 o
#ffj injujhs t neq fcortateres ,
neq-JdoloUtrasfieq; m&chos >neq ;
modes , net?; qui cum mafculis
cone ftm bunt jizq if ures fieq* y ava-
ros neq\ ebriofos^ neq; convttia-
toresy neq y rapaces y regni Dei h&-
redes futnros 5 nb bis ergo rrimi-
nibm
The firft confifteth in Re-
million of (in by Chrifls obedi-
ence imputed.The other in that
Judgement of God, whereby
( overlooking through Chrift
thedefeel: of our works ) he
eiteemeth them righteous, and
conform to his Law, and from
thence pronounceth us pioufly
righteous: According to the
faying 1/^.3.7. He that doth
righteoufnefs is righteous. The
Foundation of which fecondju -
ftifkation , is indeed our inhe-
rent righteoufnefs : But not by
the force of its own Dignity, or
a holinefs proportioned to
Gods righteous Law ; But
by force of Chrifts imputed
righteoumefs , from which it
flows , and on whofe grace it
wholly refteth. The A-
poftle faith, 1 0.6.9,10. that
neither the unrighteous , nor
Fornicators, nor Idolaters, nor
Adulterers, nor EfFeminate,nor
abufers
mbw Jnftificari^ id eft, infant es abufcrs
i-KcUri recede eft Ckriftia-
not ft jalvifhturi f.nt. Atq y id
am fatlum affirmat Apoftolus^
of themfelves with
mankind, nor Thieves, nor Co-
vetous, nor Drunkards,nor Re-
vilers, nor Extortioners, fhall
Eratis mqvut emm^xc quidam : inherit the Kingdom of God :
i
*b . :s : Sed fand
tieftis;
mori. :Sed jufti-
ficaci eftis, i h*be-
mifii^ nt rornm oi-
minum agt yvjfttis : idq\ ,
mine Dentins Je-uefr ver fpiri*
turn Diinoftri, 'Defecuxdaju-
ftificatione id inte$*go x qua qui
ante a en minibus iftutenebantur^
nunc regeniti in nomine Chrifti
& perjptrttum Deijucnfari *m-
plius eorum non poterant , fed
tbfolvi .nde deb eb Ant. Id ip-
fnm eft quod Afofiolus fuprA
dixit, Rom, 6.7. jgui mortuus
eft Mn&*'J 9 Juftificatus eft a
feccAto : id eft, it a ab eo liber a-
tus nt accnfari amplins tAnquam
fertus peccati nonpcjfit, quiff e
qui nen tit amicus jed ut <
peccati eft kabendus. Vbirttr-
fus not andumjrimamluft, petiti-
on e ejfe d peccAtU quorum fumus
ecundum vero ab iis quorum
non fumus rei t ^uumquiif(ccatu
comm'-fitreus eftjiec fuftificAtur
inde, id eft? non abfolvitur *b
ejus reditu r.tfi per Remijfi
feccAtortiw, qu& eft ex (olaftde.
Sed do tibi heminem regenitum,
qui cum ante RegmerAtionem
fuertr ebrie/ut^ fccrtAtHTjgrc. a
urn-
ic is t. 1
Chriftians to be from
thefe crime?, if tl
ved. And this tl
firmeth wa> done ; [Tor (faith
he; fuch were fome of you, but
ye are wafhed, ( that is, denied
of thefe pollutions ) but ye are
San&ified (that is, feparated
from thisuncleannefs ) but ye
are juftified (that is, ye are ac-
counted guiltlefs \ that ye may
no more be accufed as guilty
of thofe crimes : and that in the
name of the Lord Jefus,and by
thefpiritofourGod. Iunder-
ftandthisof the fecond Juiti-
fication, by which they that be-
fore were under* thefe crimes,
being now regenerated in the
name of Chrift, and by the fpi-
rit of God, could no longer be
accufed of them, but ought to
be abfolved thence. This is the
fame thing that the Apoftle be-
fore faid, Rom. 6. 7. He that is
dead, is Juftified fr^m fin ; that
is, is fo freed from it that he can
no longer be accufed as a fer-
vantofftn, as be: f obe
united a hater ot un x
not a friend of it. \Vhc
note, that the firft Jnfl
is from fins thatwc arc g*
Y y 3 of
revere* At ions
// «r />
deft.
nt.
co m'o
is peccatii
quod dejht.t, acenfari eornm *m
pot eft ttt ante, luft'ficntus u*cj;
eft ab ithi id eft, cbiolutus a non
of:But the fecond, from fudi as
we are not guilty of. When a
man hach committed fin , he is
guilty, nor is he Juftifiedfrom
it , that is , he is not abfolved
perpetratis & kac luftificatio re- from the guilt of it, but by par*
vera eft ex open bus : jQni* enim don of fin,which is,by faith on-
fvbrie & ctfte vixit*, Ittftificari
omnino debet ab ebrietate &fcor~
■t At tone Ad fecundum hone
luftificAtioms fpeciem pert 'met ,
.<ju<z lu ft i fie at to caufce vocari in
fcholis filet i ut David, Job.&c.
— Bodim modofe adbttc res
ha bet cum omnibus fide I i bus.
tyuandequidem enim Diabolus
dicitur e$e accufatorfratrumAC-
cufans eos apud 'Deum dies ac
no tlesy Apoc. 1 2. 1 0. ne c apudDe-
um tantum fed & in noftrifmet
fapeConfcientiis^fuas bjpocrifeos
fu(pitione UbefatlAty non yato &
:oncutit $ua[i minus fincera t im
ly. But take a Regenerate man,
who before Regeneration was a
Drunkards Fornicator,&c.but
fi nee his regeneration hath gi.
ven over thefe finsjThis man,m-
afmuch a* he hath ceafed, can-
not be accufed of thefe fins, as
before. Therefore he is Juftified
from them, that is, abfolved
from what he committed not ;
And this juftification is truly by
works. For becaufe he lived fo-
berlyand chaftly,he ought to be
altogether juftified from JDrun-
kennefs and Fornication —
To this fecond fort of Iuftifica-
mo ftmuUta wente fidem pieta- cation appertained that which
temtj ; profiteremur, Abfolvifini
a$hac AccufAtione, & luftift
VAri a JAlfo hoc teftimonio opus
habemus apud Deumi guodali-
udfaxh eft (juam Abfilvi & In
in Schools is wont to be called
A Iuftification of the Caufe ; as
in DAvid and Ucobs cafe, &c.
rjn the fame manner
ftands the cafe with all the
ftiftcfiri a re^tu omnium noftro- faithfull. For feeing the Devil
rum peccAiorum quo cbftritli (u- is faid to be the Accufer of the
brethren , accufing them day
and night before God, Rev. i :•
jo. and not with God only,but
alfo in our own Confciences ,
wh Ml he hurteth with a fufpition
of bypoertfie, and often trou-
tlcth it,asifwe profeffed faith and godlinefs with a lefsfincere.yea
diffemb"
Tswsir<e % ]ufte<}; Dei ludicie* Hoc
prima eft lufttficatioms^ & tan-
tum fide per Apt ar in Chriftum j
AittYum eftficmiz fitJUmmfi
petit 4b cptrifas.
(350
diffemblin-g mind we have need thereforetobe abfolved from this
accufation,and juftified from thisfalfewitnef$,beforeGod,which
is another matter then to be Abfolved and juftified from the
guilt of all our fins by which we are bound to the wrath and juft
judgement of God. This is the w< the firft luftification,
and" is done only by Faith in Chrift • 1 he other is the work of
the fecond luftification, and fetcheth help from i ks.
T Dei fee then that by
Xergo (x cpir.btu Jr ho- si works a man is juftified
w, CT' non ex fide t<txt*m> and not by Faith only, Jam.
c locus cat e cum 2. 24. J Itiseafieto reconcile in. ill this
in qu* Paulus ptijfim contra W- this place with what Paul feem - ^ <u much for
detur dtfpHtareJftatmnMstfHod eth contranJy to cfifpute, if we lVu '^ as 1 :
eft veriftmHm^zyfpofttlumU- hold, what is moft true, that ^T^v^-
cobum non age rt hie de una fa- the Apoitle James fpeaks not [ U vini\ but
U : u(xific2tione^ qu& par tim fide , here of one only luftification, 1 conceive
partim eperibus peragatur - Sed which is done partly by Faith, witb/ome
de fatbits dift.vclis , quorum and partly by Works : but of ™fa e ffj* m
prior ex fide, & fide tantum % al- two diftin^t Juftifkations , * f *^ J ^
teraex operibm eft. guumdu- whereof the firft is by Faith , idowtn-
plex inftituatur Accufatio in fi- the other by Works, Seeing citeuttsap*
deles, una a Deo % lege & Con- there is a double Accufation P' ow -i°f
fcicntia, k ambus vere ptccato- made againft Believers : one by cvcri Vf0fAi '
rummultorumreiaguntur: al- God, the Law and confeience,
tera d Diabolo & Improbit, a by whom they ate truly charged
quibus faljo bjpocrifeos, merce- with the guilt of many crimes :
narii animi\ tmpetatu^ ac nefa- th c other by the Devil and wic-
riorum'rei perUbentur - y dupUx ked men, by whom they are
requiritur Juftificatio ; una qua falfly charged as guilty of hy-
infe vere peccatores abfolvnn- pocrifie , a mercenary minde,
tur gratuito propter (fbriftum, ungodlinefs,&wickednefs; there
a Reatufuorum peccatcrum^qudt. is therefore required a double
Iuftificatio fola ex fide eft fine Iuftifcation : One by which
operibus. Altera qua ut vere men inthemfelves trulyfinners,
fanclificati & regenerate abfol- are Abfolved freeh' through
vunturajalfisiHtsDtaboli&im- Chrift, from the guilt of their
prcborHmcriminationibus : quz fins; which luftification is by
htfitfi* Earth.
Iuftificatiofetitur ex operlbtu. Faith alone without Works 2
Jacobus \urget utrawquceffe con- The other by which they are
jnngendam, adeoque non lufttfi* Abfolved from thofe falfe
eari homnem ex fide t4Ktum> charges of the Devil and wic-
fed & ex openbus : id efi^non ked men, as being truly fan-
fujjlcere ut luflificetur ex fide a ftified and Regenerate : which
feecatis quAComtrvfityfed requi- luftiflcation is fetcht from
riporrout Tuftificetptr etiam ex Works. James urgech that
eperibtts a peccaus quorum falfo both muft be conjoyned , and
accufatur, & a quibus per Rege» fo that a man is not juftified by
mrmonem immunis efi. Faith only, but by works a!fo :
that is, that it is not enough to
be juftified by Faith from the
fins which one hath committed;
but it is requifite alfo to be ju-
ftified by Works from the fins
which he is falfly accufed of,
and from which through Rege-
neration he is free.
Daniel Co- *4» T^ Aniel Colonlm , a very eminent Divine , hath fome
Ipntos, XJ Tloefes extant, maintaining the fame opinion as Lud.
de Dieu , as his words (hew, though 1 cannot get the book. In
Rem* 8. 4. after the forecited words , de Dieu addeth, £ Hanc
fententiam probavit & Illufiravit in Thefybus publice editis 9 quas
analytic} coHegit ex 2.c> Epifi. lac. doftijfimus acCUr. fir Avun-
culus meHS^Pr&ceptor, & Collega , adeoque mult is wihi nomini-
bus fufpickndus D. Daniel Colonius, Collegii gallo-BeUgki Re-
gtni.
1 5. Mart.
( 353 )
ij. A /[ Ait. Buccr.C*^.
-*-Vl Rttisb. p. 302 Iufti-
ficari fide , qua Injiificatio pri-
ma & vita eft, interpret atus eft
Iacobus per [vocari amicum
Def\ hoc eft, conhnatis peccatis
reconcilian cum Deo , & recipi
ab eo inGratiam & amicitiam ,
quianteeratinimicus Dei& films
tra fuftificari tutem ex operibus
docuh fdem ejfe quod perciperc a
^Deo propter bona opera, qua. ab
eo percepit Abraham & Rahab,
hoc eft, comprobationem-, laudem
& remmerationem.
'Tag. 30S. he aflerteth a
twofold Righteoufnefs, and p.
3 1 $ .faith, /ttfttiiam banc incho-
atam fentimus effcquidem ve-
ram & vivam luftttiam , Dei
prtcUrum & tximium donum ,
vitamque novam in Cbrifto hac
Juftitiaconftare, omnefqm fan-
ilos h*c ipfa quoquc Iuflitia ;»-
ft os ejfe & coram Deo & coram
hominibns, & propter cam fan-
cies quoque a Deo Iuftificari
Juftificatione operum , id eft ,
Comprobari eos a Deo, Laudari,
& Remnnerari. *s4ttamen
quamlibet h<tc Ittftitia fit vera
ac viva,&fuo etiam mo do lufti-
ficans ; tamtn non effe ejufmodi,
non fie ver am, vivam & folidam,
tit qtiifqtiam fanllorum lttftifi-
cari
HTO be Juftified by Faith , Euccms.
*- which is the firft Juftifi-
cation, and of Life, James in-
terpreted by Qto be called the
friend of God] that is, fin be-
ing forgiven, to be reconciled
with God, and be received by
him into favour and friendfhip,
when a man was before an ene-
my of God, and child of
wrath. But to be Juftified by-
Works,he teacheth is the fame,
as to receieve of God for good
Works , that which Abbaham
and Rahab received ofhim,that
is, Approbation , Praife and
Reward.
Pag. 318. he faith, [We
Judge that this inchoate righte-
oufnefs is indeed a true and
lively righteoufnefs, an excel-
lent and eminent gift of God,
and that our new life in Chrift
confifteth of this righteoufnefs,
and that all the Saints alfo are
righteous by this very righte-
oufnefs, both before God and
before men; and that for it alfo
the Saints are Juftified by the
Juftification of Works, that is,
they are approved of God ,
Praifed and Rewarded. Ye^c
though this righteoufnefis be
true and lively , and juftine in
its manner, it is not fuch , or fo
Zz
true.
(354)
carl eapofsit Iufttficatione vit&^
multo minus utfit ipfa vel Iufii-
tia vel luftificatio vita.
Vtdeplura ^£.3 02. 308. 3 1 3.
Et pag. 567. lUlud folum in
Quaftionede mercede bonorum
operum fontroverfum eft, an fit
in bonis operibus Renatorum^ali*
quod meritum condignum mer-
cede (juam en Deus retribuit ?
I^am vitam Aternam redd* fide-
libus bene operanttbus , etiam
Corona & mercedis loco , not
[eptper dedimus, ~}
true, lively or foiid, as that any
Saint can by it be juftified with
the Iuitification of life , much
Jefs that it felf fhould be the
Righteoufnefs or Iuftification
of life.
This only is controverted in
thequeftionofthe Reward of
good Works , Whether there
be in the good Works of the
Regenerate any merit condign
of the Reward which God
renders to them ? For that life
eternal is given to the faithful
doing good Works, and that
in place of a Crown and Re-
ward, we alway granted.]
Pifcaior.
16. Fori. Pifcator. (A man as
.1 far from fufpition of in-
clination to Arminianifm or
Popery, as moft that ever li-
ved in the reformed Churches J
in ^AU. 10. 7,%.[_£Zu£rLhicpo-
tefi an Conciliemm nobis Awo-
rem Dei nofira pietate-, &c. Sed
quomodo convenit cuw verbis
I I oh. 4. 10. in hoc eft Chart-
tas, eye. Kefp. Quod ad Pri-
mamconc'iuationem Amoru Dei
attinetfi/l.i non e f ficitur per no-
firamp'ntatem^led contra Tie-
•tas noftra fiutt ex ilia: Mamcju s
fibi Deus ex gratwto Amore
ConcilUvit per Chrifium , eos
etiam faxtlificat per Jpiritum
juum :
HEre it may be queftioned,
Whether we do reconcile,
or procure to our felves the
love of God by our Godlynefs,
&c. How agrees it with that
of 1 Ieh. 4. 10. In this is love,
not that we loved him,but,e^c.
yinj\\\ As to the firft procure ■
ment of Gods love , it is not
done by our Godlynefs , but
contrarily ous Godlynefs flow-
ech from it : For thofe whom
God by his free love hath re-
conciled to himfelf by Chrift,
them healfofan&ifieth by his
Spirit. And of this Concilia-
tion do the alledged places
fpeak, But as to the Conserva-
tion 1
(355)
fuum : Et ^? &# Conciliatio -
ne loquuniur diZa allegata.
Quod vero attinet ad Amors
'Dei nobis femel Conciliati
Confervationem & Incremen-
tum, Ma fane Erficitur ex noftra
?ntate y cu)us quidem Radix eft
vera in Chriftum fides.
tion and Increafe of the love of
God, once reconciled ( or fee
upon us) this verily is effeded
by our Godlynefs , whofe root
is a true Faith in Chrift.
7Dfi»i*Math. 25.35.Ef/*"*
J- Bona opera refpetttt vits,
tttrna habent rationem Caufe
efficient is ; Nonutmerita /fed
ut Via, feu Ambulatio qua ad
tternam vitam pervenitur % ex
Ordtnatione Dei. Swift res
h&c declarari pot eft . Vtft cui do-
nttur thefaurus in Cacumine
. moKtis reconditus : fed hac Le-
ge tit fi pour 1 eo velit , mon-
tem confeendat illumque effo-
diat \ Hie certe (fonfeenfus
montis & effofio Thefauri rati-
onem habet Cauf* efficients re-
fpettu pojfeftionis & fruitionis
thefauri ; at non habet ratio-
nern ' Meriti, atiippe cum The-
faurns illifuerit Dmatus,
AN D indeed good Works
in refped of Eternal life,
have the nature of an efficient
Caufe : Not as Merits, but as
the way or walking by which
we come to eternal life , by
Gods Ordination. The matter
may be declared by this fimili-
tude ; As if a Treafure which
is hid in the top of a mountain
be given to one , but on this
Condition , that if he will en*
joy it, he rauft climbe the Hill ,
and dig it up : Here doubt-
lcfs climbing the hill and digging
up the treafure hath the nature
of an efficient Caufe in refped
of the poflefiing and en;oying
of the treafure ; but it hath
not the nature of Merit ; for
the Treafure was freely given
him.
Z z 2
Tifcaicr
(35<s;
•plfcatpr faith more then ever I did, inafcribing an efficiency
-^ to Works, efpecially of the Continuance and Increafe of
Gods Love and Favour, as on e^tf. 10. 3 5. he doth. Though as
to the Poflefiion of fome part of falvation, it is true : Yet here
the Lutherans running into the extream fince the Flaccian Sedu-
dion, blame the Calvinifts, as one of the moft Learned and Mo-
derate, of them doth blame Pifcator himfelf ; I mean Chr. Pe/ar-
gus in Math- 5 • p. 67. fpeaking of the Beatitudes, he faith that
they are from the fruits and figns of Gods children, N on ant em a
Caufis veris & adjunElvs ^uemadmodum Pifcator exiftimat, Caufas
Beatitudinis tradi procreantes ; quarttm alUfint heminis beandi t 6cc 9
Cam tamen a nobis nulla pojfit procreari Beatitudo.
If "Pifcator could not plea'e, nor efcape cenfure , as being not
rigid enough in this point: why (hould I exped to fpeed bet*er,or
think much, if every man fpeak according to the complexion of
his brain or fpleen ? ■
Bexa i7 ' T^ Eza Anmt '* n Tjt-l'l-Vt ^T^It. 3. 7. That being lufli-
^ ItiftificAtii&c/ivx. J\m*tx- A fi € d by his Grace , &o I
Sfafato luflific&tionti Nomen take the word Qluftification ]
large acciph, itaut completla? largely, fo as it comprehendeth
*#rQuicquid a Chrifto Con- Whatfoever we obtain from
fequimur turn per Imputatio- Chrifi , both by Imputation ,
nem , turn perfpirkns in nobis and by the efficacy of the. fan-
fantttficantu efficaciam j. ut p- difying Spirit within us ; that
mwe<F l «ideftperfefti&inte~ we may be perfed and entire
griiq&o. Sk cfmque acc'tpitur in him. So alfo is the word
J^^candi Veriwm, Rom, [_ Iuftification] taken Rom. 8.
^8.30. 30. (tvhvm he called, them he
Idem *«Rom, %\ t. Shewing Juftified.)
how Faith juftifathjNempeex Rom* 5.1. by Faith as an
fideutlnftrumento % -fivt,.xeque Inftrument ; that is, not as a
quatenm eft qualit as nobis per quality put into us by Grace,
4ei gratiam infita.ncque ex ipft- nor by the work of that quali-
fy ty
\ *)/ J
hs qmliuth opere quo cred- ty by which we believe ; but
mus ; fedpropterea quod ex Dei becMufe through the Power and
fie nobifcum pacifcentis turn fVMofGodfe Covenanting with
Potentittum voiuntate , Cbri- us, Faith apprchendeth Chrift
ftum cum omnibus qua ipfi 'n- with all that is in him.
font fides apprehendir.
HEnce I conclude i . That he that (hall fay , that the word
Jftfttficatiott in Scripture containeth fan&ification fome.
times , and fo that our ownholynefs is the very matter of our
luftification, and that we are juftirled fo by it as the caufe, mate-
rial or formal, ihould fay no more then Be*,* did allow of: which
yet I never fpake or wrote. Yea he thinketh that thofe tw*>
famous Texts, Rem. 8. 30. Whom he called, them he lufiifiedy
&c. and Tit. 3. 7. are thus meant. So that according to Beza,
Iuftifaation in thefe Texts hath two parts, Romiflion of fin, and
San&ification ; our Relative and Real cleanfing. If I had faid
fo, how unqueftionably would it have been carried that it was
Popery ? though the Controverfie be but about the word , and
not the matter. 2. Bez.% here , though he ufe the word Jnftru-
ment,yet fo explaincth it that he manifefteth himfelf to mean the
fame as I do ; for he defcribeth it to be a right Condition, and its
intereft in Iuftifkation to depend direftly on the will of the Pro-
mifer.
Zz 3
18. Mart.*
(ays;
nitius,
J fife the ^
Jrtall vol'/tmn.
18. A/fArt. Chemnitius
-Wl Exam. 'ovc.Trid.
de bon. opei 5 3)«
( i bo-
urn place ant fide prop-
Mediator em, habentpr&mia
Jpiritualia & cor por alia in hac
vita & pofh hanc vitam, idfy ex
gratu'ita promljftone ' divina; &
UU promijfiones debfnt inrenatU
exc it-are ftiid'mm bona ope-
randi- Et in hanc fententi-
amnofiri etiam a Vocabulo me-
fiti noa abhorrent, ftcttt etiam
Patribus u r t.\tHmfuit. Trtmia
enim promittantHr ex gratia
& miferecordia : m Non tamen
dantur otiofis vel male agenti-
bus, fed laborantibxs in Vwea
domini. At que it a in Apologia
Confejf. Auguft. in Confef
Wittenberg, et in aliid noftro-
rumfcriptb, ufurpatur vocabti-
Ittm Merit*,
OUT afterwards, in the Re-
-^conciledjgood Works, fee-
ing they pleafe by Faith for the*
Mediator, have fpiritual and
corporal Rewards in this life,
and after this life ; and that by
Gods free Promife. And thofe
Promifes fhould ftir up in the
regenerate a ftudy of good
Works. And in this fenfe
our Divines alfo a bhor not
the word Merit , as it was
alfo ufed by the Fathers. For
rewards are promifed of Grace
and mercy : yet are they not
given to the idle, or evil doers,
but to them that labour in
Gods Vine-yard. And fo in
the Apologie for the Auguft-
an Confefsion , in the Witten-
berg Confeffion, and in other
writings of our Divines , the
word Merit is ufed.
Idem ib. de Inflifi. p.z^.U being obje&ed, That the Papifts and
we a gree in fenfe, both Confessing both Remiffidn of fin arid
fanct ifieation ; but we differ only about the word Quftification]
which they take in one fenfe, and we in another, and the Cburch
fhould not be rent for a word.
Refp.
(359)
"Q Efp. Ne*Maa*am t*lu
&<- [unsus turbatores qui vera,
cjr foltda & falutari Concordia
itafimus i*uf*i,& adeo cupidt
cor.tentionum ut enam fi de re'
bus tpfis conftitutd ejfet vera, pu t
&falut*ris confenfio^ auafitftri
tamra ejfgmta mater iam rix*.
rum ex verborumpugnis. Patri-
bus enim, licet plerumque ver-
bum luftificare accip'ant pro re-
novations qua, eff.ciuntur in no-
bis per [pint um opera fufiitU ,
tton movemus hem , ubi'y.
Scripturam rette & commode
tradant doUrinam auomodo &
on are perfona Deo reccr.cilittur,
accipiat Remijfionem peccatorum
& adept ionim, & Accepet-.,
J'.tim <tt em am, S ape e turn a
■i monflratum eft d'ferimen
iliud fignificationum , auomodo '
y.ixta ana/ogiam : dci & perpe-
tu.trn Scripturxfententiamrecle
vie C de.it- e tnteBgi & ad-
mltti pojfit ill* etiamfigrJ
li^fi cum patribus Accipi.aur
next* morem Latin* £cmpjiti. -
>;:/. Sed nihilo placatioresjaclt
{tint Pontfficii.
'YTYTEE arenofuch tur-
* * ( bulent perfons , and
fuch enemies to true , iblid ,
wholfom concord, and i : o defi-
rous of contentions, as to fee*
matter of quarrels from a ftrife
o words, if a true , pious and
fafe c^nfent were fettled about
the things themlelves. for
though the Fathers do for the
moft part take the word £ lu-
ftifie]] for Renovation, where-
by the works of righteoufnefs
are effected in us by the Sp
yet do we not make it a quar-
rel with them , as long as ac-
cording to Scripture they
rightly and fitly deliver the
Doctrine, how and wherefore
a perfon is reconciled to God,
receiveth Remifilon of fins,and
Adoption , and is Accepted
to eternal life. And there
hath been oft declared by our
Divines this difference of the
fignifications ( of the word
Iultification) and how accor*
ding to theAnalogie of Faith,
and the perpetual fenfe of Scri-
pture, we may rightly, plouily,
and dextroufly underftand
admit that fignifkation alio if
: be taken af-
ter the manner c
compofition. But
are never the i
appealed.]
19
(}6o)
Zaockios. J P- r 7' Anchltts in very many places faith more for works then
* J ever I did. Oni loh. i. Loco de Remijf. Qu. 6. On
what Conditions fin is forgiven ; he (hews that it is not -forgiven
but on thefe three conditions, i. True conftant repentance. i. Con-
feftion 3. Forgving others ; and excellently anfwereth their
Objection, who fay, Remiilion isnotfretif it have all thefe
Conditions. I do not tranferibe the words , becaufe they are
long, and becaufe I would have the Reader perufe them at large
in the Author.
A lfo he often faith that Works (hall juftifie our Faith in judge-
ment, fas moft of our Divines do.) And then they muft needs
juftifie the perfon, when the Accufation is, that he is an Unbelie-
ver or an Hypocrite ; Or when the cafe is, Whether he have that
true Faith which will prove his Right in Chrift. The Iuftification
of the Caufe is the Iuftification of the perfon.
r TOm. 8. p<eg. 787. loc.de
' Juftif.fidei [Opera necef-
Jariafunt. I. A djuftificationem
fidei coram Deo, &c. 2. Necef*
fariafunt ad Qon[ecutionem v-
ta aterrj*) non tanauam Cauftz
merit oria , Jed tanauam necejfa-
rU via per quas Or dinar ie Deus
clettos fuos ad poffldendam w-
tarn, &cMat. 25. Venite Bene-
d'Eli, &C q. d. Opera pietatU
quafeciftis Efecerunt y non qui
dem ut vobis par at a fit & donata
vitaaterna &c. yWEfTecerunt
& Caufa fuerunt ut nunc ingre-
diamini adfojfihndum Regnum
ante
Tr\70rks are neceffary,
v v i. To juftifie Faith be-
fore God, &c . 2. Tjiey are ne-
ceffary to the obtaining^temal
Life ; not as meritorious caufes,
but as neceffary wayes by
which God ordinarily brings
his Eleft to pcfTefs life, &c.
Mat. 25, Corfic ye bleffed,^*
The Works of piety ,which you
have donc,did not indeed effect
that life eternal was prepared
for you, and given, &c. But
they did effect and were Caufes
that you now may enter to pof-
fefs the Kingdom before pre-
pared
ante vobU paratum. 3 . 2^ecef- pared for you. 3 ■ They are ne-
farid /W^Iuftifkationem In- ceflary to Inherent Iuftirlcati-
fearrentem ta*qH*m Caufae. Ho~ on as Caufcr. For a man is
w* w/w luftitia inhaerente I'ufti- Juftified by Works with In-
fkatur ex operibus, id eft y fan- herent Righteoufnefs : that is,
8ificatur y rcnovatur, lufiw fit ; he is fanccified, renewed, made
juxta quern fenfum loquuntur Righteous : After which fenfc
Scbolaftici& ante eos Tatres , the Schoolmen fpeak, and be-
&ante bos Iohannes tsfpofto- fore them the Fathers, and be-
tus,*sfpoc. ii.gm Inftus efl , fore them the Apoftle fobn 9
fufttficetur adbuc. 4. Vtilia Rev. 22. He that is righteous,
funt ad Confervandam & aw let him be juftified yet. 4, They
gendamfidem ; hem ad mult a are profitable to conferve and
bona turn fpiritualia turn Cor. increafe Faith : aifo to Pro-
poraiia % tum in bacvita turn in
flli a a Deo Tromerenda & obti-
nendajttpoftea dice tan
merit of God and obtain ma-
ny good things both fpiritual
and corporal, both in this life
and in another, as (hall be af-
terwards (hewed.
I
d. ib. pap. 79 S Opera con ft-
deran0^r I . Ex fua dignita-
te & merit o, Sec > 2. Ex Accep-
tation Divine bonitatis , five
prout fiunt ab bomine Cbrifiiano
grato Deo ejr Rem'*JJione pecca-
torum Aonatojilettoque in Clori-
fto : Et hocmoJo Deus Accep-
tatiHaut lufi«, & Imputat ea
homini ad juftitiam,&c.
YW'Orks are confidered,
w 1. In their own dignity
and merit : 2. In the A ccepta-
tion of G ods goodnefs , or as
they are done by a Chriftian ,
pleafing to God, pardoned and
beloved in (Thrift. And in this
wife God Accepteth them as
Righteous f and Imputeth
them to man for righteoufnefs,
A aa
VoJ,
(360
VOL %. fag. 207. Epift. ad "THE Scriptures deliver a
Heidelbergenf. [_Duflicem A twofold righteoufnefs, by
etiam Iuftitiam nobis facra tra- which the Elect being freely
dunt lit era 1 qua elefti gratis a endowed, are faid to be righte-
T>eo donati Iuftificati & Jufti ous and juftified : One moft
ejfe dicuntur. Vnam ferfeBifii- perfect and in all points abfo-
mam & numeris omnibus abfi- lute : the other imperfed and
lutam : alteramimferfeBam & begun in us , and to be perfe-
in nobis incboAtaw, in altero tan- &ed in another world : One,
tumfeculo yerficiendam. Vnam which as it dcpendeth not on
qu&ficHt ab operibus noftris ncn our Works , fo can it not be
pendet t fic neque per opera perfici pcrfeded by our Works : The
poteft ; alteram^ qua , licet ex other, which though it be given
gratia non antem propter opera of Grace and not for Works,
donetnr^ per opera tamen incre- yet is itincreafed and perfected
tnentum accipit & perficitur. by Works : One, with which
Vnam qua donati it a Coram we beirig endowed, are fo jufti-
Deo fufiificamur, utin if fins fed before God, that in the
DeiconffeEluatqueJudicioy fro fight and judgement of God
omninoinculfatisatque I*ftifi- himfelf we are reputed for al-
mis refutemur. Alteram qua together blamelefs Sttnoft juft:
nonfolum nos coram hominibus Another, which doth not only
fuftosreddit,verum etiam gra- make us righteous before men,
tosnosDeomagisacmagis ef- but alfo maketh us more and
ficit , & fromijjiones Ubet viu more acceptable to God , and
frafentis &fmura. Vnam de* hath the Promife of the life
niqne extra not in fob C^ifio thatnowis, and that which is
tanquamjncapitenofirorealiter to come. To conclude, one
pofitum, nobis veto imfutatam, without us % really placed in
eoque noftram per imfutationem thrift himfelf only our head,
efetlam. Alteram vero in nobis and imputed to us,and fo made
reaffe exifimem at que hharen- ours by Imputation: The other
um really exifting and inherent in
EtTom.ult.Tloef.de merit, our felves.]
ofer. fag. 70a. Etfi taliafint I Though the Works of the
fantlorum Saint£ |
(J«3)
fanElortm o*era\ Deus tamen Saints are fuch , yet if they be
illafi ex fi defiant, & gratijfima done in Faith , God doth both
kf.bet,& mult is magnify ue pr*- take them as molt acceptable,
miisy atque adeo vita aterna, id' and rewardeth them with many
que nomine etiam mercedis &
Cor en a remunerdt.
St Vol. 3 . fag. 2 i9.Bf1fl.L1.
Accidit quod in Scripturis duo
tnbunalia dantur ~Deo % viz. Ju-
dicii & miferecordia : in illo ex
Lege ; in hoc ex Evangelio ho-
mines Judicantur.
Vol. s.Tom. 8. p. 578. Sunt
etiam duo atlionum fidei genera ;
ZJnum in intefteftu ; alterum in
Voluntate. fntelleblus luminefi
and great Rewards ; and fo
with Life Eternal , and that by
the name of Wages, and of a
Crown. ]
Q In Scriptures two Tribu-
nals are afcribedto God : to
wit, of judgement, and of mer-
cy. In that, men are judged out
of the I aw ; In this, out of (or
byJtheGofpel.]
QAlfo there are two kinds of
afts of Faith : One intheun-
dei donatus res per vet bum pro- derftanding , the other in the
pofitas intelligit^affentit, fredit. will. The undcrftanding en-
Volnntats effictcttate fidei of. dowed with the light of Faith,
fetla^eas ut Bonas Amat, vutt, underftandeth things propoun-
Ampletlitur.] vid. & vol. 1 . 7*.
3.^636.^368.
dcd by the word , AfTenteth,
Believeth. The will being affe-
cted with the efficacity of Be-
lief,Loveth,Wilieth, and em-
braceth them as good.]
SO that according to Zancbj * Love and Faith is one thing,
when Chrift is the object ; therefore that love is not exclu-
ded from Iuftification And often he maketh love to God as our
end and chief good to go before Faith in Chrift as the way. And
he oft faith we are Juftified by 1 nherent Righteoufnefs , and it is
imputed to us for Righteoufnefs and gives it the name of a Caufe,
and faith it dotheffedit- that we fhould enter into heaven :
Much more then I havefaid.
Aaa 2
20 • Qonradus
6mr*thtt
2.0,
&«fiS
s^OnradusBer gtut in Praxi Q A Nd in this comparifon of
^ Cathol. Divin. Camn. *^ fruits, under the name of
*DiJfert 7. pag.9$6.9%j.[_Eti» a final caufe properly belong-
hac frnUuum comparative fnb ingto the Not-lofing, but re-
nomine proprie caufa finalis per- taining what is freely given us,
tinentU ad Non Amittendum, the Order and Refpe& of
fe d Retinendum g> atuito data, Works to Salvation, maymoft
crdo & re(pettiu operum ad {a- fimply and moft fitly be ex *
Intern fimplicijfime & Commo- plained according to the line of
dffime ad Scripture filnm expli- the Scriptures. J
cari pot eft.]
Et anted [Vt cetera afliones £As the reft of the aftions
fignificata per fihm quafi mate- fignified by faith as it were ma-
rialiter & Synecdochice , per fe terially and Synedochically,are
& dirette non ordinantur ada- not ordinated of themfelves,
micU'tam Dei &falmem proprie and dire&ly, properly to efte&
efficiendam : fed vel ad fidem the friendfhip of God, and Sal-
J( cut quoquomodo prof unt) vel vation : but to the not-lofing
ad amicitiam "Dei vel falutem of faith, to which they are many
faltem Non- Amittendam ; ha ways profitable : Or at leaft to
™ii fuft'ficabttnt & falvabunt the Noulofmg the friendship of
proprie & direcle. Proderunt , God or Salvation : So neither
&c. qttatenns per ilia excludi- will they Juftifie and fave pro-
lix & cavemtts peccata & in- perly and direaiy. They avail
grttitudinem, qua omnino vera us as by them we exclude and
caufa Amittend*Juftitix<27-/*- beware fins and ingratitude,
httis futura effent : qualem which would be the true caufe
caufam Removentem prohi- altogether of our lofingrighte-
bens, &* adcaufas per accident, oufnefs and Salvation : Such a
referrefolenu ] caufe wc ca N a remover of im-
pcdiments,and are wont to refer
it to a caufe by accident]
Et pag.973 . £ 1 . Fide j eft <r £ 1 Faith is obedience, as its
bedientia , quatenus ejus afttts proper ad: doth anfwer the pre*
frpprwsrefpondetpracejKoEvan- cept of the Gofpel , Believe in
gelii the.
(3
£#/**., Qrtie in Dominion le-
fum: &fic fides eft Obedien-
tiaergaEvangelium, inquit A-
folog. Auguft. finfeffag. 125.
Quantum ab Evangel* Lex
diftat, tantum h&c obedientia ab
ilia difterminatur , (inquit
Mentzerus in Exegef art 4. ».
1 5. )i. Etiam fides eft obedientia,
quatevus per Snecdechen Me-
tonjmicam Jignificat totum cut-
turn* fide It bus prtftitum ; ra-
die em un* cum frutlibus ; «J-Ieb.
13.7. Rom.i. &, 1 Thef. 1 . 8.
ftec dubium eft cum dicitur hoc
eft mandatum ut credamvu &
dli gamut , I J oh. 3. 23. Sicutin
fracepto diligendi & habitus cha-
ritatu & frutlus at que opera, ad
qua habitus ordinatur^ man data
funt ; ita etiam in pracepto cre-
dendi & habit urn fidei &f ruti-
ns ejus nobU mandatos ejfe. V ti-
de cum iffa etiam Charitas inter
f rutins Jit fidei, fit ut tot a dotlri-
na Chrtftiana aliquando Ver-
bum vcl praedicatio fidei, tota
Re/igio Chriftiana* tota cecono-
mia Novi Teftamenti Fides ap~
felletur^GzX. 1.13.1 Tim. 4.6.
Gal 5.6, & 3. 23.
Sic Lutherusy^i* per fide fra-
ci-ue quide & formal 'iter int el-
ligens apprehenfionem promijfi-
onisin Chrifi [ o,& abnegationem
meriti profriijncluditfimnl tota
obedient iam & inclinationem vo»
In*-
65)
the Lord Jefus ; And fo faith is
obedience to the Gofpel, faith
the Apologic of the esfuguft.
Confefpon, pag. 125. As far as
the Law dinereth from the
Gofpel, fo far doth this obedi-
ence differ from that, faith
MentK,, &c]
2. Alfo faith is obedience as
by a Metonymica] Synecdoche
it fignifieth the whole worftiip
performed by believers ; the
root with the fruits \ Heb. 1 3.7.
Rom.i.S. 1 The/. 1 .8. [Nor is
there any doubt when it is faid,
this is the Commandment that
we believe and love, 1 M.3.23.
As in the precept of Loving,
both the Habit of Charity and
the fruits and works to which
of believing, both the habit of
faith and the fruits thereof are
commanded to us ] Whence
it is that Charity it felf being
among the fruits of faith, the
whole Chriftian do&rine is cal-
led the Word or preaching of
faith ; the whole ceconomy of
the New Teftament, is called
Faith , gal. 1.13. I Tim* 4. 6.
Gal,6.$ &3.13
So Luther ofcen underftand-
ing by Faith , chiefly indeed
and formally the Apprehenfion
of the promife in Chrift, and the
denyai [of our own merit, inclu-
ded! withal our whole Obedi-»
ence
the Habit^ordinated.are com-
manded ;^b alfo in the precepr.
06*;
luntatis^ch^ltatem adeo E- ence and Inclination of the
vatogelio con/entaneam : Et per will, and Chanty fo agreeable
Optra contra intelligit, atliones to the Gofpel • And by JVorkj
fad as cum op intone merit i & contrarily he underftandeth,
cum expeftatione luftificationis Adions done with an Opinion
& vita eterna tanquam merce- of merit, and with an expe&ati-
du debita % ( Here he citeth ma- on of Iuftifkation and life eter-
ny places of Luther to this nal as wages of Debt.
End.;
8x hid proclivh evam eft in- By this it is eafie to under-
teliigentia jguaft.de fola fide Iu- (land the Queftion of Faith
ftificante \ cum dictur fine ope- alone juftifying : When it is
ribus Lcgis, excluduntur, I . O- faid without the Vtorkj of the
pera facta in Veritate Obedientia Law, there are excluded,
Legate % ac Merit i proinde per i. Works done in the Truth of
innocentiam t & cui debet ur mer- Legal obedience, and fo of me-
ces cnra Remiffionempeccav > & 'rit by Innocency , and as to
Jmputationemfecundum (jrati- whom the Reward is due with-
am t &c. 2 Et opera f alia turn out Remiflion of fin and impu-
epnions vera obedientia Legate, tation according to Grace, &c.
ac Merit* per fimccentiam. 2. And works done with an O-
3. Et opera fatla cum opt- pinion of true Legal obedience
nione Meriti fine Obedientia and merit by Innocency. 3. And
aut lnnocentia Legali, ant ex works done with an Opinion
qualicunj^imperfetla^aut parti- of merit without Legal obedi-
culan Obedientia cu% diquditer ence or Innocency*, or by any
detur Merces citra Imputatio- iujperfecl or particular obedU
nem fecundum Gratiam, ex pro- ence, whereto the Reward is
mtjfione Jub ccndiiione oferis , any way given without imputa-
prater Acceptatronem & Re- tion according to Grace, by a
tentionem ]Vide plura pag.o>% 2, promife on Condition of works.
983, p?4, 98). & aUbipafftm. Except (or befide) Accepting
and Retaining.
Etpag.96$->964*£rrant igitur The Papifts therefore do
'Pontifiai graviter cjuando con- greivoufly err,in that they con-
fundunt opera communiter ac- found Works commonly taken
cepta cum MerhU % ac fimuUtq\ with Merits: and as foon as they
epus hear
(3*7)
cpm pium prac'-pi audiunt t Me- hear a pious work commanded,
ritum Ui'tco & opus legalher ap- they prefently underftand it of
peUttum intelligHnt.lt a & cum Merit, and of Work Legally fo
Mercedem promitti audiunt , called. So when they hear of
rurfut Juridice iliam & Legali
ter velut in contraflu aliquo
Locttioni* & Condttllonis intel-
eendam extftimant ; cum ta-
me* Merces ft fit ate appelletur
quicqnid confequimttrpracedentc
labore & moleftiis altauibus
quorum formido not excluder e
Reward promifed , they again
underftand it juridically and le-
gally, as in fome Contra & of
Location and Condidionjwhen
indeed any thing is ufually cal-
led a Reward, which we obtain
by precedent labour , and by
any troubles, the fear of which
poterat bonopropofitot quay; bo- might have excluded us from
ni fubfequentis dnlcedine com- the propofed Good, and which
penfantur. Talia autem funt are recompenfedwith the fweet-
non tantum, I . Redditio boni nefs of the benefit following.
cui opus precedent CQndigna boni- And fuch are, not only i . The
tate refpondeat, (viz. Meritum rendering of that good whereto
ex condigno^ fed & s. Exe- the precedent work doth an
cutio 'Donations eleemofyna
mere gratuita quam bumili &
fdefi per fever ant ia t x peel an s
pauper, contemptu & ingratitu-
fwerby condign goodnefs (to
wit, Merit of Condignity J but
alfo 2. The performing of a
Giftoffreeft Alms, which the
dine nonfecern irritam. jgua- poor that expeSeth it in humble
IU acceptatio non eft Caufa effi- and faithful perfeverance, (hall
ciens t & primer ens ipfam dona-
tionem yim faclam ; ft d eft con-
ditto non excidendi ' donatione,
feu exclufto caufa promerentU &
efficient is omnino ut earn amitta
not make void by contempt and
ingratitude. Such Acceptance
is not the Caufe efficient and
meriting the donation already
paftj but it is a Condition of
mw.Necefficitquicquamperfe, notlofingthe Gift, or an ex-
fua virtnte & dgnitate y fed ex clufion of the Caufe meriting
and certainly effecting our loft
ofit. Nor doth it erfed any
thing of it felf, by its own Ver»
tue and Dignity, but by the pre-
venting liberality and mercy of
the giver, or of one interceding
with the giver. 3. And the ex-
ecution
praveniente liber alit at e& mife-
recordia donantis t aut interce-
dentis etiam apud donatorem.
3. Etiam ex etutio promifftonU
qua facia eft fub conditioner non
tantum acceptandi grate & non
sontmntndi donum (hanc enim
con-
( 3«8 S )
conditionem nutU donatio eft tarn ecution of a promife which is
gratuita& puraqmn inc'ludat) made on Condition not only
fedcertietiam operi* prater ac- of Accepting thankfully and
ceptationem & gratitudmem not contemning the Gift, (for
alia, nece (far iam, quod proinde no Gift is fo free and pure but
eft quodammodo meritorium , it includeth this Condition,)
quamvU inter opus & premium butalfoofa Certain work be-
promiff am nulla forte fit <t quail' fides Acceptance and Thank-
ed* ^w/0»frfr/0> ^t^'m*}^; fulnefs , other wife neceflary,
ut fi pater fi/io accipienti medica- which therefore is in fome fort
mentum amarum gemmampro- meritorious, though perhaps
between the work and the pro-
mised Reward there is no equa-
lity and commutation, as one
mittat ; aut princeps fubdito in
exercitio & cert amine ipfi utili
brabtum , ejre. hie aut em nej^
donatio eft were gratuita & pu- being given for the other. As
ra 9 quia res non incipit deberi if a Father promife a Jewel to
fimulatfo acceptatur promtffio & his child for taking a bitter me-
donatio $ fed cum impletafuerit dicine, or a Prince a Reward to
conditio : Nee eft meritum ex a Subjed in an exercife and
condigno proprie 5 cum operans fight that is profitable to him-
fibi ipfi profit pot ius , qudmdet felf , &c. here the Gift is not
alteri pro quo pretfum equate ac- meerly gratuitous and pure, be-
cipere debeat : Vnde rurfus nihil caufe the thing begins not to
ejpeit proprie fua virtute & dig
nitate t ftd ex liber alit ate ^magni-
ficent i a & miferecordia donantti^
vel etiam intercedentU apud do-
nantem : Sedeft meritum quod-
beDueas foon as the promife
and donation is accepted, but
when the condition is fulfilled :
nor is it properly merit of Con-
dignity, feeing the worker doth
dam improprie diftum, quod ex rather profit himfelf, then give
paftovocant. Tale quid refpeBu that to another for which he
bonorum operum in flm qmbus ftiould receive an equal price ;
pr&mU Deus pr omifit , admittit fo that here alfo it effeð no-
Apolog. Conf Auguft. in refp. thing properly by its own ver-
ad Arg. tyuanquam meriti vo- tue and dignity,but by the Libe-
cem propter ambiguitatem , e£*
abufum max 'mum , alii nonim-
merito prorfus reyciunt : A Hud
eft meritum quod vacant de con-
gruo : Sedquod vel prorfus r..on
fignificare
rality, Magnificence, and Mer-
cy of the Giver,or of one inter-
ceding with the Donor; But it
is a certain Merit , improperly
fo called , which they call ex
pxll*
c
fignificArevidetHr mritttm\ vel
contraditiionem involvere } &c.
Read further, and fpeeially
his Tables , ^.967.968.969.
and you will fee that he faith as
much as ever I did, and ex.
poundeth the Papifts Dodrine
of Merits far more favorably
and complyingly.
3*9)
patio, of Contract The Apo-
logic of the Auguflar.e Confef-
fion admitteth fuch a thing in
ref ed of good works in Gods
children,to who God hath pro-
mifed rewards. Though others
do notundefervedly wholly re-
ject the word Merit, becaufc of
its ambiguity, and great abufe.
There is another Merit which
they call ofcongruity: But it
either feemeth not to fignifie
any Merit at all, or to involve a
Contradidion. ] See the reft*
2 1 . T Earned Ludovicus Cro*
JL> tins in Sjntagm, lib. 4.
cap. 7. pag. 1223. t 2 . fides
ttiam fola fuftificat, quatenus
not at obedientiam quondam ex-
feUantem promijfionem ut do-
numgratuitum, qxomo do for ma-
liter cjuikm conjifl'it in applica-
tion promijfioni* ; qttam tamen
& pr&cedunt difpofitiones aliqua
ad httnc ipfum fidei atlum ( de
WHibtis vide Par&um lib. I O. de
uftif.contraBellar.cap.3.) &
lequuntur fruttus \ Vndeplures
virttttes vel actus cum antece-
ientes turn confequtntes conno-
at, & ppponitur illi obeditntiA
)U£ non expettat pr om jfionem
tnquam donum omrtino gratui-
tum t
2. 4 Lfo faith alone Juftifi-
eth, as it noteth a cer.
tain obedience expeding the
promife as a free gift, as formal-
ly it confifteth in the applicati-
on of the promife, which yet
fome difpoiitions to this very
ad%f faith do precede , ( of
which fee Partus, lib. 10 de
jufi.cont. "Bellarm.) and fruits
do follow: So that it connoteth
many virtues or ads both An-
tecedent and Confequent, and
is oppofed to that obedience
which expe^eth not the pro-
mife as a gift wholly free,
but as wages propounded on
the condition of fome work ,
befides accepting , and due
B b b thank -
Ludov.Cro*
cms,
(370)
ttm 3 fedut mercedem propofitam
fiub conditione opens alicuus,
prater accept ationem & gratitu-
dinem debit am, qua fua natura
inomni donaiione quamvis gra-
tuita requirifiolet. Et hu]ufirnodi
cbedientia peculiariter opus ab
thankfulnefs, which of its own
nature is wont to be required
in every gift how free foever.
And fucn obedience as this is
peculiarly called Works by
the A pottle, and Merit proper-
ly by the Latines. And they
Apofioloxb- LatinU proprie me- that obey on this condition>are
ritum dicitur, Et qui hac. con- called workers, Rom 4. 4. and
d'tione cbediunt* oper antes vo-
cantur, Ro.m.4-4 & 1 1. 6. at.j^
fiitahdtc propofitio exponatur^ e,t
quidem opera q%a cum fide con-
fifterenequeunt^ id eft, qua fiunt
cum fiducik & op'mione meriti,
prorfius eXclndrnvtur, itaut r.on
folum negentur Juftific^rejed &
adejfe tarn in Juftificato Guam
in Jttftificaxdo. ]
Etcap.18.pag.1130 &t'3 r
it. 6. And if this propofition
be thus expounded, thofe works
which cannot confift with faith,
that is, which are done with a
Confidence and Opinion of
Merit, are wholly excluded, fo
that they are not only denied to
Juftifie, but o be prefent either
in the Juftified, or him that is to
be Juftified.]
[[Such are f works obtaining
[ Tali a fiunt ( opera mercedem the reward ) not only by merit
obtinentia) non t ant urn (ex con* of condignity, but alfo, 1 .The
digno) Verum etiam. I. Exe- execution of a Donation or an
cutio donationis five eleemofyna almes meerly free, which the
frorfni gratuit<£ y quam humili poor expe&ing in humble anc
& fdeh per fever antia exptftans faithfull perfeverance, doth no
pauper, contemptu& ingrautn- make void by contempt and in
dine baud irritamfecerit. • gratitude.
2. ExecuiioproKuffionisqudt, 2. The execution of a pro
non tantum facia eft fub conditio mife which is not only made o
one acceptandi & non contemncn- condition of accepting and n(
dtdtnti, (quamconditionem nulla contemning the gift ( whic
eft donatio tarn gratuita quin in* condition there is no gift fo fr<
dudat) fed certi etiam prarerea but it doth include, J but all
cperu, quod propterea eft quo-
dammodo meritoriumy etiamfi
inter hoc opus & pramtum pro-
miffum null a for fan fit aqualttas^
nullum^ *¥Tuti.xy£ua ut e. g.
of a certain work befides,whi<
therefore is after a fort Merit*
rious 5 though between t\
work and the prom fed re war
then be perhaps no equaht
a
(3
ft pater fiiio accipienti pharma-
cum amarum t gemmam pollicea-
tur. Id vero nej, donatio efi mere
gratu.t i)CjHia res non incipit de-
berifimulatj, acceptatur promlf-
fio y fed cum impleta fuerit con-
ditio ' ne y meritum ex condigno
proprie, cum operant fibi ipfi po •
tin* pro fir, qudm det a/teri, pro
quo pretium a quale recipere de-
beat : Sedefi meritum quoddam
impropr'ie ditlttm^ quod ex patio
vacant. T«le quid, rtfpeflu bo-
norum cperum in film quibm
pr<em';a Dens premifit, admitti-
mus. 3
Et pag. 1 1 33. Sider.if tn
a\uhU omnibus ad beatitudnem
( opera ) habent rationsm via,
medii, cenditioni< cauf& fine qua
mnfcve antecedents necefar;?^
qmmodo ad faint em nee efi aria
non erunt<~\
Lege reliqua , ubi ex Voffio
p/ura traxferipfit.
7*)
and nothing in Commutation .•
as if a father promife a child a
Jewell to take a bitter Medi-
cine: And this is neither a Do-
nation meerly free, becaufe the
thing begins not to be due as
foon as the promife is accepted,
but when the condition is per-
formed : Nor properly is it
Merit ofcondignity, feeing the
worker rather profits himfelt*
then gives that to another for
which he fhould receive an e-
qual price : But is a certain
Merit improperly fo calhed>
which they call of Contrad ,
( or promife. ) Such a thing
we admit in refped of good
works in fons, to whom God
hath promifed the reward. ]
[Laftly, if in all the adulr,
works have the nature (or ref-
ped: ) of a Way, a Means, a.
Condition, a caufa fine qua non^
a neceffary Antecedent to blef-
fednefs, how can theychoofe
but be necefTary to Salva-
tion } ]
( Much of this was before
Tranfcribed by Q.Bergius.)
22. Mr, Brad ■
Bbb 2
Criiif
6'37i)
22. A/fr. Bradlhaw , fo
Bradfeiw. ^^ throughly ftudied in
the Dodrine of luftihcation,
« gives at ieaft as much to obedi-
ence as ever I did. IntheLatine
Edition of his Treat, of Juftif
cap*. 24. Sett.zi. [Novate
noftra obedientia qua quantum
in hobU eft legi Diving deinceps
eonformes nos gerimus , cum a
Deo ipfo requiratur , & a nobis
ipfis praftetur^ pro gradu fuo &
men[ura etiam fuftitia noftra
dicitur, qua eyformaliter, inhe-
rent er y habitualiter five ex ope-
ribus Jufti. ( pro ipfeus modulo )
coram Deo etiam vere dicamur %
utpote cu]us ratione projuftis ex
parte a Deo ipfo cenfeamur. C u "
] u /% intuitu etiam foro Divino,
aliquo modoffujiificari{fi id opus
ejfet ) pojfumus. Seifc.23. Etfi
fuftttia illius ex qua Juftifica-
mur , five cujus merito peceata
nobis dimittuntur^ obedientia ilia
pars nulla fit : Eft tamen non
minus quam ipfa^ex qua oritur)
fides ad falutem tternam nobis
neceffaria ; Vtpote fine qua Ju-
ftitiam Chriftn imfutatam pro-
dejfe
HT His our New obedience ,
-* whereby we do as much as
inuslieth, carry our felves for
the future conform to Gods
Law, feemg it is required by
God himfelf, and is performed
by us our felves , is alfo called
our nghteoufnefs according to
its degree and meafure, by
which we are even truly faid be-
fore God, to be formally,Inhe-
rently,Habitually,or by Works,
Righteous. ( according to its
meafure : j as in regard where-
of we are Judged righteous in
part, by God himfelf. And in
confideration of which,we may
-be in a fort Juftified ( were it
necefTary) even at the bar of
God. ] §.23. [Though that
obedience be no part of that
righteonfnefs whereby we are
Juftified , or by the Merit
whereof our fins are forgiven
us ; yet is it no lefs necefTary
for us to eternal Salvation, then
faith it felf, ( from which it arif-
eth : ) For without it there is
no hope that the imputed
righteoufnefs of Chrift can pro-
fit
dejfe nobU pojfe nulla [pes cxifiat.
Seel. 25. Cujuflibet itaf. vere
Chrift iani qui-cum atin Deus
in gratiam rednt t in ft At a gratia
jim conftituti t duplex eft Juftiti*}
non I i hero ipfius arbitrio feu na-
ture viribus acquifita^fed a Deo
eidem per Chrifium donata y & «d
ejufdem faltttem utraq ? necejfa-
ria : Imputata unA ; inbxrens
altera : Imputata, qua a Cbrifto
eft pro eockrn prsflita ad fat'ufa-
ciendnm pro peccAtis ptniverfis ,
per totam vitAm ab eodem com-
rniffis : lnh&rens qua divina per
(fhrifium gratia ad intus y a fee
cat is deinceps commit tenuis magi*
magiff, cejfAre incipit, legem j ?
divinsns ad amuffim obfervare
fiudiofiffime conatur. Vtpote a,
qua cujiodienda ndn fuerit per
Juftitiam illafn (^hrifii imputu-
tam liberatus, fed ad earn ipfam
pot ins amp li us -ar&iufu ad fir i-
tins. Sed. 16. per juftitiam
Cbrifli nobis imputatam non pof-
fumtis d>ci abfolute five omni mo-
do Jufti^ acfi propter earn eo loci
nos Detis haberet^ acft omnia ex
lege fit* a nobis requifita prafii-
Xiifemus : turn emm pofi admif
fim & acceptam illam Cbrifli
JufiitiaTft^ nullum a nob is T)eus
obedientiam legi fu<e ex parte
no fir a prdftandam exigerc pojftt.
Sed per Juftitiam Cbrifii nobis
imputatam ettenus nos jufios
fa&zs afiitJMt DiHS , quatenus
Legi*
373)
fit us* Sctl. 25, [[Every true
Chriftian therefore to whom
Cod is reconciled, and is con-
flicted in a itate of Grace hath
a twofold righteoufnefs,not ac-
quired by his fiee-will or
firength of nature , but given
him from wod by Chrift , and
both of them neieflary to his
Salvation. One imputed, the
other inherent : The imputed ,
which was by Chrift performed
for him , to fatisfie for all the
fins which he hath committed
through his whole life ; Inhe-
rently which (by the internal
Grace of God through Chrift)
ht beginneth to ceafe from
committing fin hereafter, more
and more , and endeavoureth
moft diligently to obterve the
Law of God exa&ly ; As not
being delivered from the keep-
ing of it , by that imputed
righteoufnefs of Chrift, but tied
to it rather more and more
ftraightly. S til 26. ByChrifts
righteoufnefs imputed to us,
we cannot be called abfolutely
and every way righteous , as if
foritGod did efteem of us as
if we had performed all things
required of us by his Law : For
then after the admitting and
accepting that righteoufnefs of
Chrift, God could not exact
any obedience of us, tq be per-
formed to his Law on our part.
Bbb3 B^
(374)
Legk Divfyd tranfgre fares ex-
ftiter<m8s. Vt in tanturn ex
iff a Chnjti Jvjlitia, juftifaEli di-
camurin quantum ex incbedien-
tianofira m)ufli corfiituti fimut.
NeJL en'im fro cis omnibm fatif-
fccit CbrijlitstfKt e x' lege facer e
tcncbamur ( hue emm qui legem
dijfclveret i in mundum venfffet)
fed pro cis tanwm qux vel contra
legem feceramw, vel cum facere
deberemus, nan feceramu4.~]
Cap 25 (fuipeccatiperticu-
I arts alicu]m re at us intentatur y
is peccatum Mud vel commifir,
vel non commifit 5 fi commiferit^
nulla alia rat tone coram Deo vere
juftifiiari pot eft y nifi fuperiorem
Ckrifti fathfa&ionem in genere %
pro fe prxfiitam allegando. Si
non comwiferit , turn innocentia
five JuftitU ipfius propria in Ju-
Ptficationem ipfius allegari potc-
rit ; quod eft ex fwfriis cperi-
hus five ex form all & tnhHrenU
fibi JuftitU exter.ui juftipcari.
So when Sathan accufeth us of
not fulfilling the New-Cove-
nant conditions, we muft be Ju-
ilifted at judgement by our own
perioral faith and obedience,
which is the fulfilling of them,
that
by C hrifts righteou nefs
imputed to us, God cloth fofar
eiteem us made righteous, as
we were tranfgrefTors of Oods
Law. T hat we may be faid to
be fo far mad- righteous by
that righteoufnefs of Chrift, as
we are made unrighteous by
our own difobedience. For
Chrift did not fatisfie for all
that we were bound by the Law
to do { for then he fhould have
come into the world to deftroy
the Law ; ) but only for fo
much (or th fe things ) which
cither we had done againft the
Law, or had not done, when we
ought to have done them.]
Cap. 25. [Hie that isaccufed
of the guilt of any particular
(in, either hath committed that
fin, or hath not committed it.
] fhe have committed it, he can
by no other way be truly Jufti-
fied before God, but by a Hedg-
ing the forefaid fatisfa&ion of
Chrift in general, to be per-
formed for him ; jfhe have not
committed it, then his innocen
cy or his own proper righteouf-
nefs may be alledged by him to
his Juftification. Which is to
be juftified fo far by his own
works, or by a Righteoufnefs
Formal and Inherent in him-
feif.l
(This is as much as ever I
affirmed, of Juftification in
Judgement
te
fpeakcch.
C 375 7
that is by our Evangelical righ- Judgement by cur own Faith*
oufnefs or works as 'fames Repentance, Love,Obedience ;
That he that is falfly accufed
to be without them, ( and con-
fequently according to the te-
nor of the promife, to be with-
out part in Chrift ; may be Ju-
ftified by them ( or by deny-
ing the Accufationjfo far.
23. VOiTmsThef. deBon.
V oper. Merit. pag. 79.
Th. 10. Qu&ritur an mere ft
optribui promittatur ut fidei [ig-
nis ? T^os & minium dicer e pu-
tamns qui earn operfbus promitti
cenfent ut can's merit or id. : Nee
d.cere Judicamns qui tan-
tummodo ut figni* fidei promt f-
fionem fa&am arbitrantur. $/-
quidtm multa funt Scripture
/oca quibut planum fiat opera
noftra in falutis negotio fpeQari
ut ciufam fine qua non y five ut
conditionem yr&cedaneam , qy<t
premium vita &tern& indivniuo
fecum nexu trahat. Mat.25.34.
Apoc.7.14 &c
Et pag 76. Colligimus non lc*
quifacras Uteres de mercedeflua-
IU ob dignitatem mercedi «.'
yy jure mercenary debetur : fed
eA cjHt nenfegn bus vernm labo-
rantibus ex vo$%ri& ac gratuita
promiffionts
[jTs qucftioned whether the Vofliu s ,
-*■ reward be promifed to
works as to figns of faith ? We
Judge that they fay too much
that fudge it promifed to works
as to a Meritorious caufe And
we ludge that they fay not e-
nough who fuppofe the promife
made to them only as figns of
faith For there are many places
of Scripture in which it is plain
that our works are lookt upon
in the bufinefs of Salvation as a
cau[a fine qui non , or as a pre-
cedaneous condition, which in-
feparably bringeth with it the
reward of eternal life ]
[_ We gather that the Scrip-
tures fpeak not of a reward
which is due by a mercenary
right as for a worthinefs pro
portionable to the regard :
but of that which by right of
Adoption
(lK>)
CtH
pror/jfionUjurectnfertHv.Vnde Adoption and free promife is
O- btrtfotai alibi nomwAtur. given, not to the flothfull, but
IW', uxrelttfi* appelUtio ebft*re to the labouring. Whence it is
tfmdw eft quo mi***- &>ercedU clfewhere called an inheritance.
Nor muft we think that the
name of an inheritance doth
hinder it from deferving the
name of Wages (or Reward.)
For to an Adopted Son who di-
ligently obeyeth him that A-
dopted him , and hath fufYered
much for his fake, the inheri-
tance doth fo come by right of
fonftiip, as yet it may be called
a reward (or wages ) in refpeft
to the works which he perform-
ed, and by reafon of the afflicti-
ons which he underwent. J
1 Et poft. LEtiam qui fe libe* [Even he that obligeth himfelf
rati promiftone obligat, Debitor by a free promife , may in this
hoc fenfu did foffit. fenfc be called a Debtor, j
romen merertur. StquJem &
§Lo Adoptivo qui morem Adop-
\AKti fedulo gejferit, & mult*
Mitts caufafit perpejfus, fie Itsrt-
ditas jure venit fili*lt,ut tamen ea
ratione operttm qua is pr<ejliti\&
ratione afflittionum quas isfubiit,
mercespflit appetlari. ]
24. £amero
(377;
24. /^Amero pag* $6%.
^ (operum foi. Ger.ev.
impref. ) £ Obj. Si mult a
Condition** rtquiruntur in lu-
ftificanJi* , non Juftificamur ex
mera (jratia* Refp. Diftinguo
Qtnditionet : Si mult t ; ton-
ditiones reqw'rantur in Jufiifi^.
candis qua habeant proportion
nem cum Fuftitia Dei , Con-
cedo* Sed ft Conditiones qua
requiruntur in luftificandi*,
nu/lam h.ibeant proportionem
cum Iuftitia Dei, nego inde
ejfici luftificationem. non effe
ex mera Gratia. Nam non.
exc/uduntur Conditiones orn^
nes^ fed ea qua pojfcnt habere
rationem Mer\ti.~\
Et antea £ ludicium Dei
duplex efl'.Vnum quod peragitur
■fecundunr Legem ; alterum quod
peragttur fecundum Evangelium
Chnfti. J%uemr,dmodum eft
Tkronus duplex^ viz. luris di-
. /', & Gratia. Si in Ih-
dido quod eft fecundum Le^
gem , commemorarcntur Optra
noftra, & txamnirentur ^attum
de nobis ejfet , &c. Sj com-
memcrantur in throno Gratia
opera
OBj. If 'many Conditions
are required in them that
are to be Juftified , we are
not juftified of- meer Grace.
tsfnfrv. I diftinguifh of Con-
ditions : If many Condi-
tions are required in them to
be Iuftified, which beare pro-
portion with the Iuftice of"
God > I grant it. But it* the
Conditions required in them
that arc to ie Iuftifted, have
no proportion with the Iu-
ftice of God , I deny than it
thence, follows that Iuftifica-
tion is not of meer Grace.
For all Conditions are not
excluded $ but thofe which
might have the reafon of Me-
rit.
[ Gods judgement is two-
fold • One which is done ac-
cording f;o the Law : the
other which is done accor-
ding to the Gofpel of Chrift.
As there is a double Throne ,
vz Of ftrift Iuftice , and of
Grace j If in the judgement
which is according to the Law,
our works be mentioned , we
arc undone, &c. If our Works*
Ccc 'are
I 37*)
opera, nott eft atltiin de mh't$ %
quia eft thronus Qrat a. Qui
J ufti fie ant fir in throno Gratia,
von JttftificaKtur ex oferibtts ;
Commemorantttr tamen eorum
bona operation ut (^auftt y fed tit
Media. & ftgna vera JnftificatiQ-
nis, viz. fide'u
are mentioned at the throne b
G race we are not undone, be-
caufeitisa Throne of Grace.
They that are juftified at the
Throne of Grace, are not ju-
ftified by Works yet are their
good Works mentioned, not
as C aufes , but as means and
figns of true Iuftirkation, v i&
of Faith.
—
— . - . — t
I De,m Treleci. pag. 47. He ftiews that Works have a Rela-
tion to the Reward, and that is twofold. 1 . As it is Piomt-
fed. # 2. AsGoddelightethinthem. Then he (hews how t;od
rewardeth Works ; Nofi in ftrift Iuftice ; but as a Father
Rewardeth an obedient child, more then a difobedient ; or a
Matter, a good fervant, though he owe it not to him. And he ad-
deth that in this Reward ; God looketh at two things. 1. At the
Demonftration of Rewarding Tuftice. 2. At the Praifeof his
own, both which he proveth ; and faith it is as compared with
the wicked that they are praifed, &c.
Iderr
(179)
I Dem, pag. 413. £)#. in B*br.
Q Annan t am videatur vio-
lari A multis Conditio faderis
Evangelic* quam Legalis ? /
Re/}, Tarn violatur a multis,
fednon violatur a tarn multis.
2fym Conditio fader u legalu ab
omnibus viol at a eft : immo vero
pnflitu impoflibitu rfi, etiam
Rtfpifcentfbus. Ac Conditio fa-
der u Evangelid diverfa eft ,
&c. Opfts ergo fuit novo f<e-
dere^ nifi generi bumano per-
eandumfit, &r. Cerre Nemo
fervatur nifi fxdere obferva-
to. 8rgo fcedusqm fervantur
homines, diveffum eft ab eo quo
a nemine obfervato nemo fer-
vatur.
QC Doth ft not feem
' that the Condition of
.the Gofpel Covenant is viola-
ted of many as truly as of
the Legal Covenant ? cslnfa.
It is as truly violated by many;
tut it is not violated by as ma-
ny. For the Condition of the
Legal Covenant is violated
of all; Yea it is impoflibieto
be kept, even to the Penitent ;
But the condition of the Gofpel
Covenant is otherwife , &c,
There was therefore need* of a
New Covenant, unlefs man-
kind (hould perifh,-&c. Cer-
tainly no man is faved but by a
Covenant kept. ; therefore the
Covenant by which men arc •
faved, is not the fame with that
by which no man is faved, it
being kept by no man.
Ccc 2
Here
(38o)
H 1
Ere he (hews, i. the twofol Conditional Covenant. 2. The
«. neceflity of an Evangelical Righteoufnefsconfiftingintbe
fullfilling of the Conditions of the New Covenant 5 and that
none can be faved that fulfills it not. 3 .That the New Covenants
Conditions is violated by many, vi*. that perifh.
j^Dem, p. 404. Obfervandtsm
•*- eft ejfe ^uftitiam auandam
Evangelic am in Deo: ea vero eft
Dei Veracitas praftandis promtf-
fis Svangelicis ,qnarM Conditio
promifsorum exhibit a eft. ]
Pag. 78. Fides Confident
Chriftum Ht Redemptorem,
adeoaue SanEtificatorem no-
flrum*
Pag. 498 . Fides fola non idee
fiatnittsr Conditio faderu Gra-
tia, auafi Vita obtirftretur per
fadus (jratia fine pcenitentia &
bonis operibus ; .fed quia fola
fide zpprehenditur promifsio Dei
infadere Gratia.
[\V7 E muft obferve that
w there is a certain Go-
fpel llighteotifnefs in Cod; and
that is Gods Truth in keeping
Promifes of die Gofpel , when
the Condition of the Promifes
is performed »1
Faith xonfidereth Chriftas
Redeemer , and fo as our San-
. diner.
£ Faith only islnot therefore
made the Condition of the
Covenant of Grace , as if Life
might be obtained by the Co-
venant of Grace without
Repentance, and good Works
but becaufc the Promife of Go<
in the Covenant of Grace
apprehended by Faith only.
25. Mr. Am
(380
25- "\ /JR. Ant. fVottnn, Defence of Terkjns againft Bj-
IVi/^/>,pag. 329 \_\Vt deny not that the Reward is
. ro and for the Work; but tha: the value of the Work deferves
ir^whkh worth being wanting, the reward is bellowed upon the
parry according to his work, not for the defert of it ; in ano-
ther fenfe ic is all one to fay according to the work] or £for the
work]. As In general he rewards them that do well, Becaufi
they do well: and he puniirnrth rhem that do ili, becaufe they
do ill ; and fo gives to both according otfor their works.
• Page 312,3-13- fThefe are Bemandt words : £ As it is enough
to merit, not to prefume of merit: fo to want merit is enough to
condemnation] — —It follows QrQo Infants, regenerate wane
merits, but have Chrifts, whereof notwithftanding they make
themfclves unworthy, if they bad opportuoky to add their own,
aud negle&ed ic, which is the danger of riper years] Infants
faith Bernard, have Chrifts merits; but if they come to yeirs,they
rauft alfo have fome t>f their own.- What merits to defer ve hea-
ven? then were Chrifts inefficient : But they mutt have good
works, without which they make themfelves unworthy of any be-
nefit by Chrift. Is not this wholly our doctrine ? Let us hear his
Conclufion: £Haveacare (by & 'Bernard) to have merits; ha-
ving them,know they were given thee: hope for the fruit of thedi
by the mercy of God, and thou haft avoided all danger of Pover-
ty, unthankfuinefs, and preemption.]
IDem ib. pag. 226. At laft you under ftand that we make not
faith the Principal, moth lefs the whole Canfe of our Iuftifica-
tion. To fpeak properly, we make it no true Caufe at alt; but
onely as you fay, A condition required by God on our fart ; which
he acospteth inftead of fulfilling the Law, and thereupon forgi-
veth us our (ins for Chrifts fake.
/<fc0*£##.on/*6«i.pag.4S2,4$3. The a& of faith, orbe-
iieving, doth not bring luftification, and adoption or either of
them, by any fpecial excellency that it hath in ic felt ; bat meerly
and onely by the place ind office which the Lord of his own will
and mercy hath afsigned it, to be the condition on our parts,
C c c 3 * • tc-
required, for the atehieving of chefe favours and honours. The
Covenant of the Law flood in thefe terms, He that doth thefe
things (hall live thereby : fo that the condition was righteoufnefs
according to the exacl Rule of the Law. By the Gofpel the Lord
enters into a New Covenant with man,the condition whereof is,
Believe and thou (halt be faved] This is that which the Apoftle
teacheth us concerning the Lords accounting of faith for Righte-
oufnefs. Whereas by the Latv, Righteoufnefs was neceffarily re-
quired, that a nftn might have an intereft to Heaven ; Now by
the Gofpel, faith is.accepted inftead of righteoufoefi. Do this,
faith the Law : Believe in Chrift, faith the Gofpel. So that when
the queftk>n is of Reconciliation and the parts thereof, or either
of them, whether it be by. faith or no? The meaning is this,
Whether believing be the condition which we are to perform,
that we may be reconciled to God , or no ? To this doubt the
Apoftle anfwereth, that Abraham believed God, and it (that is
his believing,) was counted to him for righteoufnefs] Leg.
ultr.
—
XDemde Reconcil. part. 1. 1. *. c 18. he cites many Authors to
prove faith a condition of the Covenant, and aiddeth [Faith
therefore is a condition, and fuch a Condition to luftification by
Chrift in the free Covenant , as Works were to luftification- by
the works of the Law. And therefore tlie Righteoufnefs of the
Law and Gofpel are oppoied toone another, ta.ro. 6 y.&cc.
and this in verf. o.is explained by the Conjunction [if\ If thou be-
lieve: on which place Calvin gathers, that [as the Law exacleth
works, fo the Gofpel requires thatrnen bring faith to Receive
the Grace of God] Whence it followfrh that he that believeth
in Chrift, feeing he hath performed the Condition which the
Gofpel requires to be performed, is judged to have done no lefs
according to the Gofpel Cove an r, then he fhould have been-
judged to have done according to the Legal Covenant, if he bad
performed moft perfeel obedience to the Law. And. this is to
Impute or Repure faith to Righteoufnefs/]
Idem
( 3*3 )
IDemib. ptg.379. £Inthis wedffer from the Papifts, that
they mike Man to be the efficient Caufe of his own Juftificati-
on. For faith, by which, or of which a roan if Iuftificd, doch not
Iuftifie of its own nature or ftrength, bur o*nly as it brings us into
communication of Chrifts Righteoufnefs fas Calvin faith); Nor
of it felf or its wn^ertue, but on/j ai a condition, and by Chrifts
venue.] :
Idem P. 2. /. 1 . r.5. page 1 27. «. 3, 4* Hemmingius affirming
£that*he fameRightepufncfi is requiredin the Law and in the
Gofpel] \A\*Wotton denieth it, and faith £l prove il fatfe by
thefe Reafons, 1 . When Rightcoufnefs which is the way to eter-
nal Life is the fame, the Covenant of God alfp for obtaining eter-
nal Life, is^he fame. For the Covenants are divers, in refpeft of
the Righteoufiefs which is known to be their Condition; feeing
it if evident that the Covenant dependeth on the Condition, and
of it, >a$ it were, borroweth its Nature. But in the Law and the
Gofpel the Covenant of God for obtaining eternal life is not the
fame, as the Apoflle Gal. 3. &c.
ldenibid.c.6p.\$8 nln. fT aith in Chrift Crucified is a certain
Righteoufnefs- For it is an Obedience, and as it were, a confor-
mity to the command of God # 1 fob. 3.25. therefore th^re is a
certain Righteoufnefs, which is not Commanded in the Law; and
confequently there is a certain unrighteoufnefs or fin, that de-
pendeth not on the Decalogue in the Law. We may fay the fame
of Repentance, and the u*e and abufe of Gofpei-facraments, of
which, &c] £ .**•
The mam thing I cite MtWotton for, is the attefting the Ne-
ceflityof a per fonal Gofpel righreoufnefs, confiding in the ful-
filling of the conditions of the Gofpel-Covenanr.
26 T> Everend and learned Mr. Qataktr in his fbtddows with- Mr. Gatcafcr.
J\cMtfubft. againft Saltmarjb % hath thefe word?, Page. 41.
[Pardon of fin and falvation ace propounded and preached on
Condition of Faith, Repentance and Newnefs of Life, which are
the Conditions of the Gofpel. Argument. That which is fo pr<q|
pounded, as that being performed, Life and falvation may un-
doubtedly
doubtedly be attained, and without which it cannot be had, may
well be termed a Condition. But fwch are the things before men-
tioned. They may therefore juftly be termed Conditions.]
And psg. 40. Nor know I any reafon why his Biptifm for the
fubftance 01 it ffcould no; be an example to us in thefe times, being
the Baptifm of Repentance unto remiflion of (ins ; that is, if I
rriiftske nor, Baptifm obfigning RerniiHon of fins oh Condition
of Repentance. But this expreflion you tafce exceptions at,
and cannot endure to hear Faith, Repentance and New obedi-
ence termed Conditions of Life and Salvation, &c]
Pzg.48. [To your Demand, Is this free- grace • ? I ftiall crave
leave to return a counter-demand : fuppofe a King be concent at
the fait either ofthe parties themfelves or fome friend of theirs,to
grant his gracious pardon, to a cpmpany of notorious Rebels,
that had rifen againfthim, fat up fomebifedefperatellogue in
his room, done hi rh all the defpight and mifchief they were able 1
to do, and being tondertinedi&c upon condition that they *ac-
knovvleidge their offence, and their forrow for it, with-' parpofe
and promife of living loyally for time to come ; w hether you
would deem this to be free grace or no ? Were fie not a moft
ungrateful wretch chat having his pardon on fuch term* granted
andfi^edhtmyfhouldin regard of thofe Conditions deny it to
be fr«' gracd ? And whether they do not blafpheme Gods
free Grace that deny it to be free grace, if it be propounded on
terms of belief, Repentance and Amendment of life ? Sir, what
ever vou fay o - f IU, take heed how you cell Chrifr, that he doth
ftotfreely fave you,if he will not fave you unlefs you believe &c]
Page 49. Such exad wftffing as£jght fully anfwer the Iuftice
of God, was to Life required in the one Covenant : whereas that
which comes far (hortofir, is in and for Chnft, unco Life ac-
cepted in the other) vi&.ultr.
Page 51. Do you-either prove that Life and Salvation is not
propounded in/the Gofpel upon a condition of believing in
thrift, or that Repenting and Amending are not to life eeernal
-as neeeflarily required al it ?]
, , [Pag.58.If the Gofocl propound and promife pardon offin and
falva* 10*1 without any condition at all required on our part, and
4)bn all futh Conditions and qualifications, of Belief, Rcp-ntance,
afld'l^wobediericejdethoy thefreenefsoT ©race, then neither
. Chrift
(38s)
Chrift, nor JohnlZaptift, nor theApoftles preached Gofpeloi
free Grace ; for they thus preached and propounded pardon of
fin and falvation upon fuch terms from the firft to the laft.
And pag. 64. David and Teter did both of them again make
up chat breach that they had made by their fins between God
and them, and did make their peace again with God,by their Re-
pentance. If you will not believe me herein , you may believe
David himfetf, if you fo pleafe, T>fal. 32. 5.
2. Chrift is the only Peace-maker, who by the blood of his
Crofs hath made Peace, &c. And yet in that Peace fo purcha-
fed, without Faith, Repentance,and new Obedience, can no man
have any part.
So iriinfwer to ^altmnrjb^ pag 19. he proves that God Iov-
cth us for his own Graces in us, and our exercifes of the fame :
And in his ft ado* oft s without [ub >(t axce, pag. 46, 47. he (hews that
Repentance and Obedience are Conditions ncceffarily to be per-
formed by all thofe that expect Life, or Pardon of (in and fal-
vation by Chrift:but have not a receiving nature and relation to
Chrift as Faith hath (all which I eafily acknowledge. J See alfo,
ibid. pag. 36.
•I7. \ K R. John f Bal! ? a man of a clear and fober Judgement, &tr. Bal
xVjL and of precious memory in the Church with us , in
hisTreat.of the Covenants, pag. 20. faith, Q A Dilpofition to
good Works is necefTary to Juftification, being the Qualification
of an a'divc and lively Faith : Good works of all forts are ne-
cefTary to our Continuance in the ft ate of J f unification , andfo to our
final Abfolution^ if God give opportunity. But they are not the
caufe of, but only a precedent qualification or Condition to final
forgivenefs and eternal blifs. If then we fpeak of the Conditions
of the Covenant of Grace; by Condition weunderftand what-
soever is required on our part,as precedent, concomitant or fub-
fequent to Juftification; Repentance, Faith, and Obedience are
all Conditions. But if by Condition we underftand , what is re-
quired on our par: as the caufe of rhe good promifed, though on-
ly Inftrumental Faith, or belief in the Promifes of free mercy is
the only Condition. _]
Ddd So
Sopag. 2i.£ThewalkingintheLight,as he is in the Light, is
that Qualification whereby we become immediately xapable of
Ghrlfts righteoufnels, or a&ual participants of his propitiation ,
which is the fole immediate caufe of our Juftification , taken for
Remiffion of fins, or a&ual approbation with God •
And pag. 73 . Works then, or a Purpofe to walk with God ,
Juftifie as the Pafsive qualification of the fub ject capable of Ju
ftification, or as the qualification of that Faith which Juftifi-
eth.
INthefirftof ihefefayings,Mr. £<*// gives as much*and the
very fame place to Works of Obedience as I do '• though he
give more to Faith f at ieaft in words ; ) and by that means puts
a greater difference between them. Yet I confefs them to differ
in the nature of the acts as much as he doth ; Faith being the
Recipient Conditional act, and Obedience not Recipient : And
iq the Office I maintain that Faith hath fo far the precedency,that
not only without the Caufality, or Conditionality,but alfo with-
out the prefence of Works of outward Obedience, it is fufficient
fas the Condition^ to our being put into a Juftified ftate. 2. And
therefore Mr. "Ball in his fecond paffage faith more then I do fo^
walking in the Light ; though I believe, he meant no more^
3. And in the third paffage he faith the fame as I : For he mean-
eth not that Works are Pafsive in their own nature : that were
an abfurdity and plain contradiction : but that as to the effect of
Juftification they are no caufes, but Pafsive qualifications of the
fubject, making it morally capable thereof. And he puts both
Works, and A purpofe to walk with God, becaufe A purpofe
and Covenant to obey ( which is heart- fubjedion) is enough to
our being firft Juftified ; but it muft be actual Obedience that
muft concurr to the continuance of that ftate , and to our fi-
nal Abfolution, as Mr. Balls firft paffage exprefly affirm-
«ih,
28., Mr,
(3»7)
28. J\/[K- J°f- Meade is fo large and cxprefs in giving as M r . Meade.
-***-*- much, if not more to Works then ever I did, that I
muft avoid the recital of it, as too Ion* for this place. I defire
the Reader to fave me that labour , and perufe five whole exer-
cifes of his which aim at this fcope,^/*,. on Math. 7. 21. on Aft.
10.4. on Tf*l. 1 1 2. 6. on 2yVj- 13 14. 22. on Math. 10. 41.
and the end of that on Lul^. 2.1 3 ,14. Though he put Obedience
into his definition of Faith, and faid more then I J udge conveni-
ent, yet I believe his fenfe was found
Pag. 3 30. on Neh. 1 3. he faith, [Nay more we deny not, but
in fome fenfe, this Reward may be faid to proceed of Juftice.For
howfoever originally it cometh of L>ods free bounty, &c. Yet
in regard he hath covenanted with us, and tyed himfelf by his
Word and Promife to confer fuch a Reward, the Reward now in
a fort proveth to be an Ad of Juitice , namely of Jvftitia pro-
mijfi, on G ods part , not of merit on o:>rs : for promife we
know once made amongft honeft men, is accounted a due debt,
&c. Laftly for the word Merit , it is not the name we fo much
fcruple at, as the thing, wont now adaies to be underftood there- ^
by : Otherwife we confefs the name might be admitted, if taken
in the more large and general fenfe, for any work having a Rela-
tion to a Reward to follow it, or whereby a Reward is quoennqut
modo obtained : In a word, as the correlatum, indifferent to
merces Grant, or Jufiitia. For thus the Fathers ufed it, and fo
might we have done ftilf, if fome had not grown too proud and
raiftookit,#-r
If any man will read the reft of thofe five exercitations, I do
not fear left he fhould yet fay that I give more to Works, then Mr.
<JM.taht either as to pardon or falvation.
D d d 2 29. Z&novecius
( 388)
Zarnoverius.
Let thofe
maf\ this,
that thought
it fo haynoui
in me 10 cnU
beth Cbrifts
fufferings and
mans Faith,
Caufam fine
qui non }
When this
Author calls
thim both
Conditions,
29. r ~^ Arnovecius defatisfa-
JLJ tlione contr. Socin,
fag* 53, 54. i Ex his aliifque
Script ura fententiis unufquifque
facile perfpicit , homini ad decli*
nandum fuflitU divina Iudici-
um>& ad Canfequendam mifere-
cordia promijjtonem , da as ejfe
Conditiones datas. Vna eft ft-
men beneditlum, Chrift ut % ejuf-
quemors % & facrific nm. Al-
tera, fides in Chrifiurn & ^Pceni-
tentU.Hamm Conditionum mag-
na eft diver fit at. Vna fimplex
eft, non Conditionata, ejr (utilo-
qnuntur) fimpliciter data , fine
alterius dignitatis refpeHu. Al-
tera verb eft couditionata, &fe-
cundum quid> data j hoc eft, om-
nem Authoritatem & certitudi-
nem tx prima itlapercipiens ;
p^eniuntia nimirum & fides in
Chriflnm 'Prior conditio ex nul-
la alia dependety fed per (e ipfam
& k fe ipfa authentium eft, &
omnem ex fe alter i tribuit vim,
virtutem ac dignitatem, Htnc
prima ilia magis eft principalis &
pracipua, h&c vero minus princi-
palis & Hjilior.Hdtc majorminorq;
principalitas in eo con fifth , quod
prior ilia caufafit efficiens expi-
ttionU acfecurimi* a Dei lufti-
tia, & ajfecutionis miferecordU,
Altera rurfus pofterior^ caufa eft
Znftrnmtntalis feu organon Ac-
septationis applicant reconcilia-
tionem
C 13 Y thefe and other Scri-
-^pture-fentences, every one
eafily feeth, that there are two
Conditions given man that he
may efcape the judgement of
Gods Juftice . and obtain the
Promife of mercy. One ,s the
blefTed feed, Xhrift, and his
death and facriike. The other
is Faith in Chrift and Repen*
tance. There is great difference
between thefe Conditions ; one
is ftmple , not Conditionate,
and (as they fay) (imply given,
withoHt refped to another
dignity, for wotthinefs : ) But
the other is Conditionate, and
given fecundum quid, that is,re-
ceiving all its authority and
certainty from the former : to
wit, Repentance and Faith in
Chrift. The firft condition de-
pendeth on no other , but is of
it felf, and from it felf authen-
tical, and giveth from it felf to
the other all its force , vertue
and dignity. Hence the firft is
more principal and the chief :
but the other is lefs principal
and viler. This greater or lefs
principality confifteth in this,
that the firft is the caufe effici-
ent of expiation &fecurity from
Gods Juftice, and of obtain-
ing mercy. And the latter is an
Inftrumental caufe, or organ
of acceptance applying re-
conciliation
tionem & mlferecordiam acqu'-
fitam. IIU refpicit ad Iuftitiam :
hjecadmiferecordiam : Ilia f*-
tiifit Judicijuftoftne fuftitUfu*
Ufionefne imminut tone ,pr out de
calo ipfemet clamatJAzt.-t,. 17.
& 17. 5. in quo complacitum
mlhi eft : vel in quo pLcatus
fum feu acqmefco. lft a vero al-
tera , fide fcilicet & Pznitentia,
homo fibi fat isfacit in finfcien-
$ia fua ut fine ulla a Juftitia
Dei offenfione confiftat. Vt igitvr
error enormis eft eorum qui con"
ditiones hafce in Juftificationis
noftra negotio confunduntjta pe-
culiar iter Socinus graviter bal-
lucinatur , & in Blafphemiam
trumps t dum ad Conditionem
b*nc,fidem fcilicet & e Pcenit em-
am , q ha minus eft principalis ;
oculis converfus , <£- hmc foil
innixus^caujam ejfe ipfam ajferit
efficientem & merit or Urn mi-
JerecordU acquifitx : Alteram
vero magii principalem, fine
qua inftar corporis effet ani-
m& deftituti , feu putaminis
nucleo vacui^ccecus pr&tergredr
tur, & quafi nonvifam neg-
ligitifi enim foh nudaque in
Chriftum fides & Poenitentia
fufficerent , ad miferecordUm
Dei confequendam , cujus qua-
(0 erat ufus Conditio ilia prior
alteri huic prtmiffa ? nimirum
promffio & exbibttio facro-
fantti, ejufque mortis & facri.
§ciiy & exprej[4 injunStio ut
hominum
389)
conciliation and mercy obtain*
ed. That refpeð Juftice :
this mercy, by thatfatisfa&ion
is given to the juil Judge, with-
out the hurt orimminution of
his Juftice, as himfelf proclaims
from heaven, Mat.^ . 17. and
1 7. 5. in whom I am well pleaf-
ed, or in whom I am appeal-
ed, or reft fati^fied. But by that
other,to wit, Faith and Repen-
tance, man fatisfieth himfelf in
his own confcience,that he may
confift without any offence
from the Juftice of God. As
therefore it is ahainous errour
of them , who confound thefe
conditions in the bufinefs of Ju-
ftifkation, fo peculiarly doth
Socinus err, and break forth in-
to blafphemy, while turning his
eye to this Condition, to wit ,
Faith and Repentance, whichis
the lefs principal,and reftingon
this alone, he affirmeth it to be
the efficient and meritorious
caufe of obtaining mercy. But
the other more principal, with-
out which this would be as a
body without a foul » or a fhell
without a kernel , he blindly
pafTeth over, and negled:eth,as
if he faw it not. For if only
bare Faith in Chrift and Re*
pentance would fuffice to ob-
tain Gods mercy ; of what ufe,
I pray you, was that former
Condition premifed to this ?
to wit, the Promiic and exhibi-
Ddd 3 tion
Chamier.
(390;
hwinum oeuli & fides ad feme* tionof the holy one,andof his
he facrc-fanttum jitn diretta. death and facriftce, and the ex-
■V*m it Acfne Socinus fait Deo, prefs injun&ion , that mens
drtjungtns ab'co conjuntta, & eyes and Faith be dire&ed to
f } uod priori loco fofitwm vol '%it , this Holy ftcd, Soanus there -
Konfaltem ultimo collotat , fed. fore doth violence to Cod, dif-
ex bommum plane memorial exi- joyning what he hath conjoy-
mt re & delere conatur. nedjand that which God would
have put firft , he doth not fo
much as let it follow after, but
endeavoureth wholly to re-
move and blot it out of the
memory of men ]
Though I judge fome of the exprefsions here fcarce conveni-
ent, yet here you may fee the fubftance of what I maintain con-
cerning the necefiky of the fubordinate Evangelical Condition,
to efcape Juftice and attain the Promife of mercy ; that is, to be
Juftified , and that Repentance as well as Faith is part of that
Condition ; and both called the Inftrument or Organ ; and
therefore that he taketh the word fnftrument in a larger
fenfe.
30. T^\ An. Chamier Panftrat. Tom, 3 . defide, li. 12..C. 4,
16. pag. (mihi)3j$, [And this is a certain Argu-
ment. All Love is an a& of the will. But Faith is love : there-
fore it is an ad: of the Will. The minor is proved : becaufetrue
F aith is that which credit in T> ***;»; believeth on God. But to
believe on God, is to love God. Auguft.in Pfal. 130. This is to
believe on Chrift, to love Chrift. In fohan. TraEl* 29. What is it
to believe on God ? By believing to love, &c .]
( T hus it appeareth that Faith in Chrift , is love to Chrift in
Chtmiers judgement : and therefore love juftifieth ; and I (hew-
ed before that Calvin makes fperare , hoping, to be juftifying
Faith, (and fo do many others) and fo Love and Hope muft Ju-
fti fie according to them.,)
Et Uh % 1 5 . cttp, 4. Sett, 27, 28. pag.$ t 8. [_ Conditions in Con-
trails or Covenant, we obferve are of two kinds, which I think
a true, good to diftinguifh by names , though perhaps lefs proper* ;
fome
(391)
fomc are Precedent, others Confequent. I call thofe Precedent,
which caufc the Contract, ex formula, do ut dej; As when a man
felleth Land for a certain fumme of money. So in contracting
matrimony, there is a mutual Donation of Bodies. Such Condi-
tions as thefe do not only by the defed of them deftroy ( or re-
fcind) the contract, but alfo do conftitute for lay) the founda-
tion of it, and as I may fay, the effence. But the Confequent are
added to the Precedent as depending on them. They are truly
mutual between both parties ; but they oblige but one party on-
ly ; fo that becaufe of them the other is bound to do no more
(or'is no further obliged ) As if one, upon the giving or felling
of Land, do impofe an annual Penfion of money to be diftribu-
ted to the poor. So daily in contracting marriages, theConditi.
on of a Dowry is added. Now fuch kind of Conditions as thefe
are wont to make void the contrad by their abfence, but yet not
to erfed the contract; yea unlefs the fale were already full and
perfed, there would be no yearly Penfion for Payment) of mo-
ney : And before this can be, it is requifite that the buyer have
not only the right of Propriety, but alfo that he have taken pof-
fefsion of the Land, that is, that the feller have performed his
part.
Thus the Law of Works exadeth the fulfilling of the Law,
a9the Antecedent Condition, without which, not only cannot
man have poffefsion of life eternal, but not fo much as Right to
life eternal. But in this fenfe of a Condition, the Law of Faith
admitteth not Works : but only in the other •. that is, that by ver-
tueof the life already given becaufe of Faith, Works (hould be
neceffary ; fo that he that performeth (or exhibited! J no Works,
(hould lofe (or fall from) all that Right which he had, or feemed
eohave, by external Vocation : though otherwife Works are not
thecaufe of giving life-
I
Can fcarce exprefs my own thoughts more clearly then Chx-
mier here doth, as to the fenfe His Antecedent Conditions
^re thofe that are neceffary to the very being of the Contrad,
or Reception of Right and Poffeflion. His Confequent Condi-
tions are fuch as are to be performed after Contrad, Propriety
and Poffeffion ; but yet fuch , a3 if they are not performed ,
the
(392;
the party forfeits all his Right, and difobligeth the other party.
Of the former fort is Faith ; Of the latter is fincere obedience ;
As the example of Chamier illuftrateth it : ( For I will not com-
pare one to the contra Si for houfe or Land, and the other to the
rent or homage, left men ind words to feed their contentious hu-
mours. ) Or luppofe a Prince give a Tray tor a Pardon on Con-
dition that he thankfully accept it, and alfo once a year come to
him,and fay, I thank you, and turn not Rebel again ; (though he
may pofsibly commit lefTer offences) in this cafe all is free : yet
Conditional. Thankful acceptance is the Condition of the firft
Right : Annual acknowledgment and non- Rebelling of the
continuance : Juft fo (as neer as I can conceive) it is in our cafe;
Faith with Repentance being the Conditions of our rlrft Right
and Poffefsion .- After Obedience and Gratiude (with the con-
tinuance of- the faid Faith and Repentance J being Conditions of
the continuance or not lofing our Iuftification,
Only here obferve in foamier* words, i. That though the
fenfe be very found, yet the term of Confequent Conditions is
lefs convenient ; becaufe it is taken from its refpect to the firft
Right, and not to the form with its own proper effect : u e. It is
by him called a Confequent condition , becaufe .it followeth our
Right to,and Poffefsion of the benefit,which Faith goeth before;
But indeed it is an Antecedent Condition of its own proper con-
fequent ( asTali Conditions are) ; that is, of the continuance of
that Right. And I exprefs the fame thing in other terms , viz,.
One is the Condition of our being firft Juftified and having Right
to Life : the other of the continuance or not lofing it.
2. Note that Chtmier having plainly laid down the truth, for
fear of feeming to countenance the Doctrine of the Saints Apo -
ftacy , applyeth it to the feeming Right of the commonly cal-
led But that Caution was needlefs , feeing the L aw may threa-
ten the juftified themfelves,that if they draw back, God will have
no pleafure in them ; and yet God may decree to preferve
them from drawing back, yea by means of fuch threatnings to
preferve them,
3 1 . Ttecdfite
(m)
j I. 'Y^Eodate zslnnotat. in J am. 2. 24. Q Seeing that it is rjeodKe.
JL^ the fame Spirit that hath fpoken by St. Paul and St.
lame s , and St. 'Paul attributes Abrahams Justification and all
Believers to Faith without Works : We muft of necefsity djftin-
guifh the meaning of this word juftified : which is ufed by St.
'Paul for abfolving a man as he is in his natural ftate bound
to the Law, and fubjeft to damnation for his fin ; which God
doth by a rigid a& of Iuftice, that requireth full fatisfaction,
which feeing he could not get of man,he hath received at Chrifts
hands (who was the furety) imputed to man by G ods Grace,and
apprehended by a lively faith. Whereas St. lames takes the
fame word for the approving a man in a benign and fatherly
judgements he is conlidered in the quality of Gods child , and
living in the Covenant of grace,as having the two ejfentiat parts of
that Covenant, joy ned together : Faith to receive Gods gracc,and
Chrifts benefits, and works to yield him the duties of fervice and
acknowledgment. And this juftification isnotoppofite to the
condemnation of a fmner in general^ but to the particular one of
an hypocrite, who rending afunder thefe two infeparable parts,
fheweth that he hath neither one nor the other.
Idem in CMath. 25. 3 2. £In this judgement of Gods Church,
the ground of the condemnation of Hypocrites, is the default of
Good Works, becaufe that thereby is fhewen thefalfity of their
Faith and profefsion : and contrariwife the practife of them is
the true proof of a lively Faith, and the accomplishment of the
duties of the Evangelical Covenant on the Believers behalf, and
the beginning of thefpiritual life which {hall never be perfected
in heaven, unlefs it be begun in this world ; See of this judgement,
Pfa/.$0 4*Ezek. 34.lj.Het?> 10. lOJam. 1.24/J
L
Earned Doctor Field in his Appendix to the third book
of the Church , citeth many of the moft learnrd Pa- D/ - F * Jd '
ptfts,as approving their Doctrine concerning Iuitification( though
he reject the Paptfts on the other fide J : and in fpecial thofe that
plead for a twofold Righteoufnefs ("imputed and inherent,) and
a twofold prefentation of Chrifts Righteoufnefs and Merits to
E e e the
r 394;
the Father for us : i. That our fins may be forgiven. 2. That
our imperfecl works of Righteoufnefs may be accepted, and we
faved . And he (hews that it is but quoad effettus, as to the fruit%
that God giveth us Chrifts Merits or Righteoufnefs , and not the
thing it felf, which is impofiible. And pag. 3 04. he faith , Q But
in the latter fort they plead the truth andfincerity of their hearts,
and the fincerity of the righteoufnefs that is found in them, and
this for two Reafons ; 1. &c. 2. For that they know this is a
Condition werewithal the Promifes of God made unto them for
their good, are limited : and therefore if they found notthis,
they could expect nothing of God ; and finding this, they need
not doubt to obtain any thing that is neceffary for them.
Andpag. 3 1 3. he fhews,that though the Juftified never final-
ly fall from God, yet upon grievous iin , in fome fort regnant ,
fuch as Davids was, they Jofe their prefent adtual claim to
falvation , it being fufpended till they Repent : But the Right it
felf they lofe not. .
And Chap. 12, of Merits, pag. 3 30. he faith, [ Anno 1541.
in the time of Charles the 5 th , and by his appointment , there
was a conference between fix learned Divines at Ratiibone , for
the compofing of Differences in Religion , whereof three were
chofen for the Roman ,and three for the Reformed part : at which
Cnoference Cardinal Contarenus was prefent. At this confe-
rence the Collocuters on both (ides agreed in all the points that
concern lufiification, compofed the differences touching the fame,
and offered the form of their Agreement to the Emperour and
the Imperial States. In this agreement they left out the matter
of Merit : Which when fome difliked, and there wanted not in
Rome , that took exceptions at their fo doing,Cardinal Contarenus
writeth to Cardinal Famefius, and fheweth at large that there is
no Merit properly fo named? out of the grounds of Philofophy
and Divinity : and ftrongly proveth that there isnoMeritof
Eternal Life, becaufc if there be, then men Merit it either before
or after Iufti fixation. Not before; then they are enemies, &c.
Not after; becaufe to Merit, is to make that Due that was not
Due before: whereas the happinefc of eternal Life is due to the
luftified by the Right of his Iuftification , fo that the
works of the luftified do not make the fame newly
Due.]
Iudge
Iudge by this ftory whether the moderate Papifts and
Proteftants differ fo far in the point of Iuftification, as fome
imagine.
33. ^ T Apier Lord of CMarcbiftoun^ on Rev. 20. pag. 242. Napier.
XN QBy Works here, we are Judged and juftified ; and
not by Faith only, as alfo A*w. 2.24. tefhfieth : meaning here-
by that of lively Faith, and of the good Works that followeth
thereupon, man is Iuftified • and not of that dead Faith that is
by it felf alone without any good Works. Otherwife were the
words of Paul, Rom. 3. 28. Exprefs contrary to this Text,
and to lames • For Taul faith , We are Iuftified bj Faith ,
Without the Works of the Ldto ; That is to fay , Not without
good Works whatfoever, but meaning that we are juftified by
lively Faith, with fuch fmall good works as our weak nature will
foffer that Faith to produce, although it be without the precife
works that theLawrequireth. And for confirmation of this In-
terpretation and Union of thefe Texts, ye (hall find that both
James and PW agree in divers places, that Faith without works
is dead Faith, and ferveth nothing to Iuftification And again
they agree both, that ail works,how good foever they feem, that
proceed not from Faith, are evil. And fo it is all one to fay with
Paul, we are juftified by fruitful Faith, or Faith that produceth
good works , although not the works that the Law requireth ;
Or to fay with lames fit here with St. John, We are Juftified by
faithful Works : Seeing a working Faith, and faithful works are
infeparable, and none can have the one without the other. So for
conclufion,thefe works by the which here we are Tudged , are to
be efteemed good or evil not in themferves, or fo far as they fa-
tisfie the Law ( for fo were all works evil, and imperfed ) but in
fo far forth as they have or want Faith ad joyned with them, they
are accounted good or evil on'y.
Eee z H-Throgmorto.
morcon*
{&)
j^.Tkog- i^* m r*Hrogmorton of faith, pag. 6 t [AH this good comes to us,
JL by believing Chrift jefus theSo'nof God, whom God
hath fent from heaven to us to Redeem and fave us, that great
Prophet whom God hath raifed up to us of our Brethren, like to
us ; and by Receiving him for our King, Prieft and Prophet by
faith, fuch a one as God hath fent and given him to us.]
P^S ^ 1 - \.£l Ie ft* By what means do we receive or draw
thefe Vermes from Chrift, or enjoy them in him } Anfw. This is
only by faith of him, that is, by faith receiving or going to Chrifts
Perfon, pitching on him alone as revealed and offered in the Go*
/pel. Dott. Faith in Chrifts Perfon, Name, is the only means of
receiving all faving vertuesfrom Chrift, when we believe the
Gofpel and glad tidings offering us Chritts perfon with all his be-
nefits and vertues, and behold him to be fuch a one towards us,
as the Gofpel reveals and offers him to us, that is, our Wifdom,
Righteoufnefs,Sanclificition and Redemption, our King, Prieft
ind Prophet, then is he indeed become fuch a one towards u?,and
we are made fuch in him.] Page 33. [Believing the word of the
Gofpel offering us Chrift, and embracing the fame gladly, we re-
ceive Chrifts perfon and all that is his,] Page 29. ^He that turns
from fin upon fuch fuggeftions, promifes, perfwafions as Chrift
makes to him, he receives Chrift by faith firft. And faith believing
and receiving Chrift for Prophet and only Rabbi.to be hisDifciple,
and as the only way and truth, it goeth before Repentance,
which is nothing elfe but a walking in Chrift, as we firft received
him by Faith.]
Page <5 $ , 64. Let us care for nothing but to get Chrift, and let
Chrift be the end of our faith and works, and then let Chrift alone
for bringing us to life, heaven, and happinefs. Let us by Faith
make way for Chiift to come into our hearts to be our Propheti
Prieft, King, and Shepherd, that we may receive him offering
hitrtfelf, and then he will make way for us to God, Heaven and
eternal hippinefs. ■
Page 01, 92. [HethatobeyethnortheSon, to follow and to
be led and guided by him,(hall not fee lrfe,but the wrath of God
abidethonhim; but he that believeth in the Son, to follow him
as his Shepherd? and his voice and dodrine,as/^,io. hath evcr-
lafting
(397)
lifting life. My fh?ep hear my voice, and I know them, and I
will give unto them eternal life- Sees Thef. i. 8,9, 10. Recaufe
they obeyed not the Gofpel of our Lord Jcfus Chnfr, to be Jed
and guided by him, the Prince of their falvation, but followed
their own rcafon, luftsand fenfcs,&c.
HEre I obferve i.That it isChriftsown perfon that is the
firft ob j:cl of our faving faith, and 2. That Receiving or ac-
cepting him <s the principal ad. 3. But not the only ac> ; forbe-
lievingthe Gofpel is one. 4. That the receiving of Chrift him-
felf is the condition of our incereft in all his benefits following,
and that they follow upon our intereft in him. Of wh>ch bene-
fit, J unification is one. 5. That this receiving which is requifite
that Chrift and his benefits be our?, is the receiving him entirely,
as King, Prieft, Prophet, Head, &c.
l^.'Y\'Tho t Tajlor, ReguL Tit. page tyObittt. What ? will 1>- Tfco.
jL/you teach Iuftification by works? Anfto. No,we call not Ta > lor -
rn;n to Legal fulfilling of the Commandment, but Evangelical:
as 1. When the mind delighteth in the Law of Godasholyjuft,
and good. 2. When the heart hides it,to conform unto it,
3. When the Affection dtfireth to fulfil it, &c. 4. When in his
aclion^ he beginneth that obedience, drc. This the Gofpel accept-
eth, &c] Page. 72. Er. 3. W e are meer Patients in the Caufes
of bleflednefs, but in rclpecl of Conditions we are not fo : For as
we (aid of faith, we may aiio fay of good woik< ; God enabletb
to them, but man worketh them, and walketh in the way of them
to BkfTcdnefs. Not that our works are Caufes tbuz Conditions^
without which bleflednefs is not attained. See Mat. 25. 55.
^.T^Kr.StoKghtonJn his Definition of Divinity,pag. 27. among Srougfeton.
jL^the means to Happinefs,reckoneth [Thofe pious aclsof
man which are neceflary tor the obtaining thereof,efpecially thofe
tha: directly and immediately have God for their Qbjcd. Whe-
ther thefe Actions have a Relation of Efficiency to that happinefs,
under which Notion we conceive of means ordinarily,ind perhaps
Eee 3 wh
f398)
not amifsintbucafei'ilMfyeakof Happinefsas it fignifies that
future Itate of glory : Or whether rather thofe a&ions are parts of
it,&c happinefsitfelf,&c.
And RighcMans Plea, page 32.of Serm. 6.[Faithcomprehend-
eth not only the acl of the undaftanding, but the afl of the will
too : fo as the will embrace,ind adhere,and cleave to thofe truths
which theunderftanding conceives,and not only embracingmeer-
ly by the affent to the truth of it, but by doling with the goocU>f
it, tailing and relifhing it. As faith in Chrilt is not the Affentinfbf
a man* mind,that Chrilt is the Saviour,but a refultancy of the will
on Chrift as a Saviour, embracing of him, and loving, efteem-
ing and honouring him as a Saviour. The Scripture comprehends
both thefe together ; and there is a Rule for it, which the Rab-
bins give for the opening of the Scripture, viz. verba fenfus etiam
denotant affettus : words in the Scripture which teem to imply
matter of underftanding only , import alfo matter of Afft&ion, as
7^i 7 .3.P/*/.i.6.&c.]
Serm.y.p.ji. [D*#.Sound Knowledge and Belief joyned with
foveraign fear, and love, and both thefe crowned with fincere
Repentance and obedience,guided by the Light and line of true
Religion, is the only way to true Happinefs. They ire all of them
in their places of Abfolute neceflicy,and without any one of them
a man cannot attain to that Happinefs that we aim at, &c. 2. All
theie are required abfolutely ; take them divifively, by them-
felves, &c. Knowledge and Faith are neceffary as the very
foundation and groundwork of the whole btailding ; repentance
and obedience they are neceffary too, as chc very iffue and pro-
duel of all, as the evident demonftration ofth€ other. Love
and Fear, thofe holy affections of the foul, they are neceffary too
as the very vital things, wherein I conceive Grace doth principal-
ly confifl &c. But yecf we fpeak comparatively ,which of all thefe
were themoft neceffary, and wherein iitth the principality of
thefe ; I conceive in this former refped every one of them may
claim a principality, and go for a principal. But yet (imply and
abfolutely the molt chara&eriftical of all thefe,is the Qualification
of the heart and foul, the changing and turning of the Affe^ions,
when the Byas of them is kt to Godward and Heavenward,there
lycth the principal J
And pag. 6^h is a claer cafe, that thefe three are the only
means*
1
(199)
roeanf, yea s perfectly fufficienc means to mike the Sodar and
the Vnion between God and man, and to bring a man to the pof-
ftrffion andfrukion of God (Tor this comprehends the whole man)
fo that the whole man is poiTeiTed of God,and inflamed by God,
when his underftanding knows him, and feeth the excellency thac
is in him, and when the A ffeclions of his heart cleave to him, and
clofewith the mod foveraign Affections of fear and Jove, and
then when all his whole man is a? the command of this, &c.
Introduce, to Dvinity page go. [The parts are, Faith appre-
henfive,.and Love Adive : f hofe truths are mod properly funda-
mental, without which we cannot be made partakers of Chrift,
nor be enabled to do that by which we may be made partakers of
God in him, and fo the ium of all is faith and love which is in
Chrftjefus.]
Rtght.Mans Plea, Serm. 5 . p. 14* [In one word,the fum of all
will be this.Ifhe do embrace Chrift find God in ChriftJasChrift
is offered him in the Gofpel, and refigns hirafelf to the regiment
and government of Chrift, and doth fo cftcem and prize him,that
he counts all as drofs and dung incomparifon of him, and can
leave father and motherland forfake all to follow him] See alfo
Serm <5. p. 41.
If any fay, that all this mentions not Justification. Ianfw. It
mentions our uniting to God, and the true ftate of a gracious
foul, and the true nature of faving faith, and the means of oar
participation of a ftate of Happinefs ; and (hews that Faith hath
many afts, and that faith in Chrift containeth Loving Chrift, as
one of its principal ads. But the main thing that 1 intend, is,
that all this being at leaft conditions of our falvation, they muft
needs be conditions of our Juftifkation at Iudgemenr. For I have
yet met with no man, that by a denyal would put me to prove,
that whatfoever is the condition of falvation on our parts, is alfo
the condition of that final fentential Abfolution.
37* >\ &Accov\us^ ( though heboid much of Antinomian do- Matcovlml
jLV-LclrineJ yet makes Love effential to Faieh, as Chamier
doth, and fo rouft give as much to that in Iuftification as J. College
Difput. de luftific. Difp. 14. §. 10, 1 1, 12,13. D* ut ^* lth Came-
ra) thus To believe will be to )*>///, and fo faith mult be confound-
ed
(4oo;
ed with Love* Anfw\ The Love of Complacency is one, and the
Love of Benevolence another. Love of Complacency is requried
in faith to its Ob Jed ; Hence Cherminm on Melanhlhons com-
mon places of Iuftihcation,pag. 66c. faith [Faith is fuch aknow^
ledge in the mind,to which folfoweth afTent in-the will^nd a mo-
tion of the heart apprehending and applying to it felf with defire
and affiance, that objed which is mamfefted to be good, fo that
it refleth in it. Ob'}ett. But thus faith is confounded with Charity;
which two the Holy Ghoft diiiinguifheth fpecially, i Cor. 13,
Anfto. Charity there is confidered as it is carried to God and our
neighbour, but not as it is carried to Chrift as the meritorious
caufe,andthe benefits by him obtained, and pro-mi fed to us in
him ; which is the Charity or Love of faith, and is diftinguiftied
from the former. i.Becaufethis Love reipedeth the merit of
Chrift and his fatisfadion, and alfo the pr^mifesof God, and
refteth in them : But the other Love refpedech the perfons in re-
gard of whom it operateth or a6teth fomewhat. 2. This Love is
fuchtothepromifesmadetoic, as that of a lick man to his Me-
dicine ; but the other Love is as Natural Love is in putting forth
the ads of natural life : fo is this in producing the ads of fpiritu-
al life, which ads are good works.
I hope hereafter I may (after Chamier and CM ac covins) af-
firm that faith in Chrift effentially contains Love to Chrift, and
that Love to Chrift Iuftifieth, as faith doth, without the terrible
charge of alTerting an almoft Socinian faith and justification.
Rob.Baro- 3^- HTHat great Philofopher and Dmne^Rok Baromus (tkh fo
nius* A much for the dodrine that I am blamed for, in his excel-
lent Difp.^fe Peccato mortal. & Piw.that I know not what paiTage
alone to cite, and therefore defire the Reader to perufe the
whole : fpeciallyhis Append, of the Poffibility of fulfilling the
Law of God,confidered according to the Gofpel Lenity. His fe-
cond Affertion,page 122. is this £ That Obedience to the Law
which the Gofpel or Covenantor grace, requireth of us,as pre-
cifely .neceffary to Salvation, is poffible to us, by the ordinary
helps of Grace. Yea all Gods commands, whether Legal or E-
vangelical, one by one may be fulfilled, fo far as they are now
propounded by God. as ftridly and precifely obligative, under
pain
(4oO
pain of eternal Damnation. ] For this he cites DavenMnt, Morton,
fVhite, Calvin , PoUkhs , Pifc?.tor y Zanchj, Bhcahus, Rivet,
Amefms. And pag.i 2 6. Qhat I may prevent all fuch evafions of
the a ntrary minded, I thus propound my Argument. Befides the
fanctny or Righteoufnefs of Chrili imputed to us, there is required
of us our lelves another, truly and really in our own proper perfons
to be performed, asneceflary to fa lvaticn. It is required I fay,not
by way or merit or lausfa£tion,but or gratitude and new obedience,
Luke\\. 28. Ioh. 13. 17. Heb. n. 14. But this obedience
which is by us our lelves to be performed as neceflary to laivation,
is not that perfect obedience which exactly fatisfieth the Law. For
then no man fhould obtain eternal life .• therefore this obedience
which is by us our lelves to be performed as necelTary to laivation,
is that impcrfeel obedience, &c. You'l fay, a man may be laved
though he perform not that obedience, &c. See further.
Page 24, 25. [?. vVemult hold, that the C >venanc of Grace,
though it take not away the Obligation of the Law, yet it takes
away the Rigor, or fe verity and terriblenets of that obligation. For
though it fet before our eyes an unive r fa 1 perfection of Righteouf-
nefs, as to be affeited, and endeavoured to our utmoft (treng:h,
yet doth it not ftric'tly and precilely require it on the pain of eter-
nal damnation. Indeed to a certain meaiure of obedience, to wit,
fuch as by ordinary Grace ispoiTible, it doth (trictlyand precifely
oblige us, that is, 0.1 pain of eternal damnation, requiring that we
actually have it. But to a farther meaiure, which by the power of
ordinary grace we cannot attain, it obligeth us lefs itrictly, to wit,
requiring that we have it in dehre and endeavour, v. g. to the per-
fection of parts, as they call it, it obligeth precilely .• For it dcth no
other wife promife eternal life,but on thisCW#f/0»,that we actually
have this.
Pag.- 26^27. [[5. They differ in refpect of the Repentance
which is requisite to their pardon. For 1. As thef: mortal fins are
grievous, ho.rid, and rare,and extraordinary in the courfe of a Chri-
fiian life ;lb the Repentance which is neceifardy required to the
fwg&g of them away, mutt be lingular, more accurate and extraor-
dinary, Pf^i.Mat. 26.75. Lnkcj. 38. zC>r. 7, n. But the
ordinary and daily exercife of Repentance , is fuflficient condignly
in the Papilts opinion, and in our opinion is gratio'ufly accepted of
God, and taken for fufficient, to the purging away of- venial fa*.
Fff 2. To
C402;
2. To the purging away the guilt di mortal fins is reqi ired a fpc-
cial acknowledgement aad Confelfion of them, and alto a ipecial
grief and contrition, Pf, 5 1, 14. But for the purging away the «rcat-
eft part of venial (ins, our general, but humble, fcrious and icrrowfui
acknowledgement of our corruption, having adjcyned that general
deprecation [[Clean le thou me from feciet fins]], is accepted, Pji,
ip.12. 3 .1 ne Repentance neceffary to the renufliion of mortal
fins, and to the ialvation of them that commie them, mutt be per-
fectly Practical 5 chat is, it mult g forth intoaieol arj4 Actual
Ceflation from all fins of that fort, Prov, 28. 1 5. Iohn 5.14.
I Cor 4 6. 9? 10. </*^ S« 2I « But contrary wile die Repentance
neceltary to the pardon of venial tins, neither is, nor can be perfectly
practical, as to this kind of fas, &c. "J Leg. ulu p. 31, 22. - & p.
72, For now under the Covenant ot Grace, he rcqurreth of a Ju-
ftified man that he lerve him, and fulfill the Law by avoiding all
mcrtall {infimpiy, and endeavouring to avoid all venislfa/and
ordinarily repenting of them, when he oblerveth that he hath com.
mitted them. This is required as a condition abfolutely necellary
to the obtaining of eternal glory.
S9.X)XlEndelmc Theol. ChriftA* I.e. 19. p. 395, 196.
Fr.Wende- \ y TheGofpel,however taken, hath conditional promifes.
line. jh e pap^s here aflent to us, but net without Calumny. F jr they
feign that we make the Gofpel promifes to be abfoluce. Prop, 2.
The Gofpel molt largely taken hath the promiie of eternal life, on
conditio.! either of faith onely, or faith and newobed.ence toge her v
or of fulfilling the perfect Law by our own Itrength (^; rehear (ing
theLawofworkj): and fo it maketh mention no: rnely of the
Evangelical condition and Righteoulnefs, but of the Legal too.
Prep. 3. The Gofpel largely taken,hath the promiie of eternal JifeJ
on condition of faith and new obedience. Of the condition of faith,
there is no doubt .* no: of the condition of new obedience conjunct,
with faith, Rom, 8.13. Heh % 1-2.14.
A*»efius. 40. A Mefim MednlL 1. 2. c. 1. feet. 30, 3 ry-3 2, 3 ?. [In
^LjLdeed our obedience is not the Principal or meritoriousl
caufe of eternal life;For we receive both Right of this Life and the!
(403)
life it felf, of the Grace and girt ot God, for Chnft apprehended
by faitb. But yet it is a cauie, in feme fort, adminiftrmg, helping
and promoving towaids the poiTdilon or* this Life/.he right where-
of we had before. In which regard it is called the way in which
we walk to heaven, Eph, 2. 1 o. And it promoteth cur life, both
of its own natures being fame degree of that Life it ielf,(t'ul tend-
ing to perfect on ; and alio by venue of Gods promife, who hath
pronuied eteraall life to them that walk in his precepts, Gal. 6.8.
For chough all cue obedience be imperfect, &i". yetinChrift it is
ib grateful to God, that it is crowned with the greatest reward.
Tnepromiies therefore made to the obedience of the faithfull, are
not Legal,bu: Evangelical,though ibme call them mixt, Mat. 5.3.
And Ji. 1. cap. 26. he makes Vocation to have cwoparts,the
offer ofChrift and the Reception of him • in reijreit of which re-
ception, he faich Sett. 19. Vocation is called Converfion, and Re*
generation ; and diliinguifhing this Reception into Pafsive and
AdliVe, he laith,«$V#. 21. The Pafsive Reception ofChrifl is that
whereby thefpiritual Principle of Grace is ingenerated in the
will of man. For this Grace is the foundation of that Relation tn
which man is mitedto Chrift. See more the defcripticn feci .19.
Though I do not thinK chat the Reception of the Principle of
Grace is to be called the Reception ofChrift ; (him felf faith, ftl.
2. that the union is Relative ; and then the Pafsive Reception mull:
unavoidably be the Reception of a Relation, or ofChrift as Rela-
ted, or to be Related to us, and not of a quality) yet here is more
given to internal Grace then I do ; when that this Pafsive Recep-
tion of Grace, called Regeneration, as being the beginning of the
new Life and Converfion, becaufe all they that are called ertectual/y
are in whole convened from fin to Grace^ rrom che world to follow
God in Chrift, I lay, when this which him felf doth thus defcribe,is
made the very foundation(that is, the neereft efficient) of our Rela-
tive Union with Chrift, and ib giving us Chrift,muft give us J ufti-
fieationand other benefits with him ; this is much more then ever
I laid, for any internal qualification of man whatfoever, much
Lets for outward works.
Fff2 ^nVrfine
f4<>4)
llrfinc. 41. ^ J Rfwe CaUcb^. 5 1 4«qu. 9 1 .[[Good works arc neceffary
\ to lalvation, noc as a Caule to he eftea, or as merit to a
Reward .• but as a part of lalvation it lelf, or as an Antecedent to
its confequent ; or as a means without when we ame not to the
end. Ir deed it may be laid that. on the fame Reafon they are need-
iary to Righteoufneis, or to Juftificatkn, or in them that Lire to be
Juttificd, asaccnkcucnt or Justification, with which Rcgcnera-
cicn is inieparabjy conjunct, &c. But ksiafdyer faid^thac good
works arenecefiary in the Juliified, and in them that (LiUl he laved:
Its ambigicuP-y faid that they are necctfary in them that fhaUbe
Juftified, becauie it may be underitood that they are neceiTary be-
fore Justification, andliic Caufes of Justification.
42. TPV Partus in Mat. 25.42. [Asto the Caufall Qof]
JlJ 1 lay, that it doth indeed figmfie a Cau f?but not merito-
rious ot the Kingdom , but declaratory of the Righteous fentence
faffed by the Judge ; chat of right the Kingdom is adjudged tc the
fheep 7 becauie by Works they declared themfelvestiuly fheep,chat
is, Believcrs.S-me there be that grant (w ; hich J would not d ) chat
works are an efficient Caufe of the Kingdom, but noc fey way of
merit, bi t as a way and means, &c.J m
And on Heb % 10. 3 6.Sff] ood works alfo are neceffary in Relati-
on tojalvation ; not as an efficient or meritorious Caufe? but as a
Caufa line qua ncn, without which falvation is not obtaned-^ (He
.calls patience a con fervatory Caufe.)
On Heb^ % 9 [But this fruit {ofChrifts deathyh? Jpoftle faith
belongs not promifcuouflj to all? but to them onely who obey him ;
For onely ihcfe do accent the offered benefit. The reft by their own
fault are deprived of it? becauje they obflixately refufeit ; To obey
Chrifi is net ontly to proffs the name o]Clrifi?but it is to acknow-
ledge Chnfi the onely fcrfeti Redeemer? ly true affiance to adhere
to him and to live worthy ths G off el. This Condition // in the
whole (J off el required in them thatmufi betaved. VnivcrfalA
Grace belongs onely to the obedient^
Qui
On Gen, i 7. p. 1 1 30. !T/tf fub fiance of 'the Covenant ijeth
in the promt fe of free Reconciliation, Righteon[nefs andLtfc eter-
nal, by and for (fhrifl freely to begtzen-, and in the reftipnlatton
of our moral ebrdtence and (Jratitude.
I d^m Bci'!ar;;/.CafitgAt. de I*fttf. 1. 1 • c 1 2. p». 19 3 . [As to
the ails of the year 340. it is true indeed, that between the ieven
Reconcilers of the doctrine of the Papilts and Proteltants it was
acted and Judged, that for the fakeoi the publike tranquillity, 1:
fhould not beta ugh: [\hat faith alone Juihfleth] but the word
A Ion fhculd be omitted , becaufe the Papiils bid that i: bred
fcandal Co the peopje^nd made men negligent about gpod works.]
IdemibidA. 5.C. 3. p. 1245,1246. [But 2. Let us under-
ttand ihu According tofVork*-, fignifieth an Analogy or meaiurc
of good Works and of evil,as it may fitiy be undergo od,and we ajf j
have ellwhere interpreted. There is then an Ambiguity in the word
An.dogj^or proportioned we muft diitinguifh between a Pre porti-
on Cauiai,mentorious,and a proportion Conditional. A Qauial Me-
ritorious Proportion of works and reward is when greater or letter
works are the Caute or merit of a greater or letter Reward. A Con-
ditional proportion is when Greater o: IclTcr works are n >c the
cade ^r merit, bu: onely the Portion of the Condition, under which
a greater rieiTer reward isto behad. In evil works cr fins, there
are both proportions , Caufall or Meritorious, and conditional of
the works to the Reward. Of good works,This p t ..lie,
According to iv ofe proportion , eternal life is pro mi it is
meritorious of et email Life. ¥ i here is u d n c 1
but a Conditional Proportionate. For they lave not the Co
tionsof Merit properly lo called ; Bu: they are the p (fieri (or per-
^ ning) he Condition on which Goi djth pro/mite a:d dittributc
the Rewards or" eternal lift rv.
And doubtlefs when the bufv. ;efs of .he Laft Judgement is net to
examine whether Chrift hath {atfcfiedfot us >rn .
lave performed the Conditions on oirpa::, on which the bene-
fits of his iatis action, efpecially eternal Lire, v r.ife.l, it
mud needs follow, that fo fir our Itsfritia Caift in that ctyal
lie in our Actual per for nance C .h" is our
•erfonal Evangelical Rig!
ftiallbe jultirled ;that : s, adjudged 10 be the hcjrs ofJLife, and not
Oil Damnation.
- -^
(406)
IVvc'. 47. J J lyet, Afologet.Contr. Grotii Votnm (Printed Lugd'An,
( jt\&*/\ 1543.; Andpag. 1 3 4«as printed C/****. fat in the
emlcfij^C^irofe'Or/^f^i^ \_Cjrotius la id,, that every Way
bach the nature of a Caule,at leait [inequation. I anfwered, thac
tb it nkight i>e granted, but yet it is an ambiguous, i'peecb, becauie
a Caufafine epta »**, is improperly called a Cauie,]
And before /k?. 36. p. 64. (Lugd. Imprels.) & p. 132. 6V-
wt\) Yec (Ball the Crown be given to good Works done in Chril^
oi- J utiice, not or dignity and equivalency or the work with that
Crown, bat of the Julticeot* Godspromife. For it is Jud that he
fliould do what he promifeth, and he cannot do other wile.
AndinCathoJ.Otthod. Trait. 4. Qu. 17. p. 318. fWefay
vrith the Scripture, that th: Relation of the works to the Reward
doth herein coaiift,that by the liberal promife of God there is the
lame relpeil between them , as between Antecedents and Con-
sequents by Covenant, &x. becaufeit pleafed God fo to appoint
it; who yet in that appointment would fhew that he is delighted
in the good works of his own, and animateth them to the excrcife
thereof.] See further.
And page 319. QGodrewardeth them as a Juft Judge, i. Be-
caufe he ha:h promiled to reward his childrens obedience, though
imperfect .• 2. And it is Jult that he fhould keep his promife^
p*urMartyr # 44. *T)Et. ^Martyr (though he oft fpeak unwarily in this
X pointj) faith \The[ Argent. Prof opt. fofi. Loc. Com. p..
1008. [[ We grant that a man is^Juftified by Works .• But that is
as to inherentRighteoufnefs^artd as to the rewards,having before ob-
tained of God a good andholy life.]
And p. 102/7. The works of the Law ought not to be altoge-
ther denyed to "be caufes of our Righteoulhefs and Salvation :
But this is-to bedcnyed,that they are the chief and whole caufes
of thofe gcp.3 : things : It is the mercy of God which is the chiefefr
andtrueit caufe of our I unification.]
Pag, 10 28. They are efleemed doers o[the Law with (jod,
who believing inChrifl^do ftudiottjly exerci[e them[elves in the obe-
dience of his commands. In thatjentence of Daniel, Thou (halt re-
deem
(407)
deem tbj fins by sAlmes ; he means by fins, the fum/lment ani pe-
nalty fthich is due to fin.
45'T)^' PF ^ eton Ro »*» 2 . Cent. 3. 7. QThe meaning of this Dr. Will. t.
J^fe itence, The doers of the Law (hall be juftified , is
the fame : God will Approve, Juftifie,Reward them that do the
Works of the Law, whether Jew or Gentile. Yet it followeth
not that a man is therefore Iuftified by the Works of the Law ;
But God Approveth and Rewardeth the workers, not the Hea-
rers and Profeflbrs : fo here the Apoftle treateth not of the
Caufe of luftification, which is faith without the works of the
Law : But of the difference between fuch as lhall be Iuftified, and
fuch as are not : Fayvs, They onely which have a lively faith,
which worketh and keepeth the Law in part, and fupplyeth the
reft which is wanting inthemfelves by the perfect obedience of
Chrift,they (hail be iuftihed ; not thofe which onely Profefs the
Law and keep it not. The Apoftle then herefheweth who fhall
be Iuftified j not for what.] [Good works are required a a Con-
dition in thofe which are to be faved, not as a Meritorious caufe
of their Salvation.]
46. Cssfm. Mar efiu j 9 Co\\eg % Thco\. loc. 13. p. 337 £The ne-
^cefsityof Repentance, as a means, we here alio acknow - •
ledge, feeing that to the Impenitent there can be neither falva-
tion nor remiflion of fir^ &c. Remiflion of fin belongs to it, nei-
ther formally, nor raeritorioufiy,norfatisfACtorily; but at moft,
1. Conditionally; as this is offered to us in the Gofpel, on the
Condition of Repentance and Faith $. Difpofuively, &c
3. ludicatively and oftenfively, &c. Far be it from us therefore
to make that Remiflion with the Papifts to be an effed properlv
fo called, of Repentance • when that is due onely to Gods G race
by Chrifr, &c. But its partly a neceiTary Confequent adjund
of it, in as much as under that Condition, as alfo of New obedi-
ence,
r4os;
ence, (though not for it ) remifiionoffinsis propounded and
offered to us ; feeing it is inconvenient to remit fin to him that
Perfevereth in fin.]
Et Loc. 1 1. fed. 51. \This Remifsion is not propounded or
promifed in the Gofpel, but on the Condition of duty to be per-
formed, fo that he can never be partaker of it, that negledeth
this. ThefamemullbefaidoftheUlative/i?r,^^r.25.35.
8t fed. 50. [And if any caufality be to be afcribed to good
works of fandification , as to eternal Life, it cannot be properly
Efficient,Principal or Inftrumental, but rather Formal or Mare-
rial, in as much as intheftudyof piety we begin eternal Life,
&c] Et Exegef. Confef Belg< Art. 22. p. 318. he confefleth
Faith andllepentance to be Conditions.
47. []£«. Alting, Loc. Com. 'Tart. 2. pag.<588. [The Gof-
JTl pel doth not promife falvafion on condition of good
works as caufes effecting it ; but on Condition of Faith and Re-
pentance : the one as an Inftrument of accepting Remtjfion of
fins, the other as a C^fafinequ^i non : nor on condition of fuch
Repentance or New obedience as is perfed, but fuch as is by
Grace begun]
All thefefhew, that though they make Faith an Inftrument,
yet making Repentance and obedience to be Conditions or Cah~
fa fine <p* non, they yield all that I defire.
48. A R^tius inHebr.13. 16. [The Reafon is good. What-
x\foever is available to us to appeafe the wrath of God,
that ought the godly ftudioufly to feek. But bounty to the poor
is available to appeafe the wrath of God, Therefore they ought
ftudioufly to exercife bounty.
49. Perkins
U09)
W.T)Erki»j. [True Gain, Vol. i.p. 650. Faith muft be con- Pcrklnj.
J, fidcred as a fii*fe 9 or elfe as a way of falvation. Jf as an
internal caufeinus t r> only juftifieth and confequentlyfaveth us;
If as a Way, it doth not fave alone : for other vertues and works,
though they be not caufes, yet are they ways to eternal life, as
werl as faith] So page 649* <*5 *i&c> Here is more indeed given
to faith, then I do, but I think, no lefs to works.
59. A Lflediiis DiftinEl. Tbeo/.c. 17. p. 73. [The Condition Alftedlus
XjLof the Covenant of Grace is parrly Faith; partly Evan-
gelical obedience or holinefs of life proceeding from faith in
Chrift]. .Erp.107.c- 24. Seft. 20. [[Rewarding is either from
proportion of merit, or the Grace of the promife (or the promife
fake. J In the latter fenfe God rewardeth good works] Page
109. Good works are necefTary by neceffity of precept and
means,but not of merit.]
$l.T)Oljander infynepj. Purhr. Theolog. Legdcnfivm Difp. 34. ,
A Seft.26,36,45,46. 47,48.5 1 .acknowledged works a con- 7
dition required in thofe that fhall be faved (and then it muft needs
be required in thofe that (lull be judged to Salvation, that is fi-
nally juitified) And that falvation is given as a reward, which the
Godly may and muft look at to quicken them in th.ir care : and
faith Qthat Chrift will not give that Crown according to the rigid
efti m ate f works, &c. but according to the anological rule of
Verity correfpondent to the quality of every ones work, whether
j5oodorevil,&c. And he cites Rom. 1.7,8 i Thef.i 5, 6 7 and
ddds that Chrift will give theCrown of righteoufnefs to the works
of the faithful according to the Gofpel, of free Covenant, &x.
5Z. T> ° u - ?><*&*\ ** fybtf. c.2.3 &c. page 273 . brings in the Rob. Bodius.
XVPapifts objc&ing from ^Mat. 1 5 28. Max. 7. 29. Tor
this faying go thy ways, &c thus [The Lord faith not, Thy
daughter k faved by thy faith, as if it were by a means or inftru-
G g g ment
* 0/ Crutches,
(410;
merit only of attaining that benefit, as you fay, but for this faying
as a meritorious Caufe. Anfw i. Confeflion is taken for faith it
felf. 2. Faith is here taken in an cbje&ive fenfe, as it figmfieth
Chrift apprehended by faith, to whofe only merit tru's benefit is
to be afcribed : but by the means of faith -which God requireth as
an intermediate Condition on our part to this, that any benefit
from his bountiful hand may be obtained, &e. Unlefs that foluti-
on pleafe better ,which taking the name of faitli properly, faith,
that by that Speeeh is not fignified a Caufe, but a Condition on-
ly,becaufe all things are promifed to him that believeth ; whence
it is no wonder, if when God giveth any benefit to the faithful,fce
is faid to give it for fatth which he neceffarily requireth in the re-
ceiver : Not that he deferveth it by believing, but becaufe God
hath promifed it to none but to the believer ; and that of meer
grace in the Mediator Iefus Chrift, in whom all the promifes are
yea and Amen.~\
And cap. 4. v. 12,13. p. 521. [Many things are riecefTary to
us either as Caufes.or as Conditions^ or as Means, as Inftruments,
as Helps, as Props,* by which we may be brought to eternal life :
by which either the bars and impediments may be taken away,
which block up to us the way anctpaiTage to eternal life, or the
neceflary flairs are laid under, for our amending to the height of
that fublimity ; or elfe riecefTary ftrength is afforded us to go that
hard Journey, aneTbcar that hard conflict < or that the ftrength
and force of our enemies may be broken and foiled. We have
need of Knowledge, Conftancy,Charity, San&ity,Prayers, Good
works, &c. But above all thefe we muft feek faith as a certain
Epitome and ; Compendium of them all.
Pickfon.
5$.lT*\IcksMinHcb. 9.5. QChrift having now fully paid the
JL/ price of Redemption, by that Merit and Efficacy is be-
come and declared the Author,Lord,Donor,and Finifher of eter-
nal life , to all that believe in him, and deliver themfelves up to
him for Diicipline.
tdm
(4")
ID em in Uc . 5 . t 5 . £ He teachech chat there will follow a doible
ejfftftf of this Anointing and Prayer. (1. heating) The other
Effeil is, If any fpecial fins have caufed the dii'eafeot the lick
per foni God being increased by the fick, and the Presbyters, will
forgive them.
If forgivenefs be the ErTeSof Prayer,then Prayer is the Caufe
of Forgivenefs : which is more then a Condition.
Idt'nin Itc.% 23. QBecaufe if they wouid admonifh one an-
other and cornel's their fins oae to another,and importune God
by prayers for one another, and would be Gods nftrumencs for
the converfion ofa-ny erring iinner . then fhould they alfo be his
inftrumencsoffaving the foul of their neighbour from death* to
which by error he was hating ;and withall they ftiould be Inftru-
ments of covering and hiding a multitude of their erring brothers
fins ; who unleU he had repented, his fins would have been pro-
duced in Gods judgement, to Condemnation and death : which
now after the admonition of the erring and the repentance of the
admoniftied, are covered.
If another man may be an Tnftrument of our pardon, which is
an efficient caufe, and chat by other ads befides faith then me
thinks, o:her ads of our own may be Conditio s, which is lefs :
I flnuli think another man can be no more a Caufe of our par-
don, then we may be of our own. And if another do therefore
caufe oar pardon becaufe he draws us to converfion, then eon^
vertion u felf would neerlyer caufe ic This therefore is more
then 1 affirm Yet I know this Godly Divine faith as much
agajnftjuftificationby Works as others. But if the offended
Brechreri wilt but read almoft any Proteftant Pivine on the
Dadrine of Prayer, they fliall foon find that they generally af-
cribc to Prayer more in terms, and as much at leaft in fence, for
the obtaining of pardon, as ever I did to any ad of mans what-
foever. Sure they who commonly make Prayer a Caufe of for-
givenefs , would never have denyed it to be fo much as a meer
Condition t and that with fuch indignation as thefe men do.
Ggg 2 54. 7*»fW
(4^>
Junius. s4# jVwm<P*r*UXi. in Htfr. 5.9 [Chrift isbccomethc
X Author of Eternal falvation to all them that obey him,
according to that Obedience which being received of the Father,
he informeth in the minds of the Godly by the Spirit, In as much
as the Promife of falvation is made to Obedience,and bequeath-
ed in the Teftament dt I hrilt dying &c.
Dr.]o.Rey- 55- T^Odor Jo. Reynolds Prelttl. 169. & I70.pag. $59.
nolds. .JlJ 661. expounding 'JMath. 12. 36. By thy words thou
J!j*ltbs}ii(lified,&c. faith, [ The meaning is that all (hall give
account when they come to the Tribunal of Chrift, and (hall re-
ceive that which they have done in their bodyes , whether good
or evil , &c. So that this is the force of Chrifts words , Thou
(halt be juftified or condemned according to thy works, among
which Words are eminent; if fo be that thy words have been
agreeable to Godlynefs, good , profitable and fruitful to thy
Lord, thou (halt enter into the joy of thy lord: but if, &c.
And Solomon faith molt fit!y to our Caufe, Death and Life are in
the hands of the tongue ; Prov. i 8, 21 As thou foweft , fo fhalc
thou reap; as he fa id in M.Tully \ For the good ufeof thy
Tongue thou (halt reap Eternal life: For the abufed*:ath.
Here is as much in fenfe to the magnifying of Works, and
more in words then 1 have faid. Note alfo that he maketh thele
phrafes equipollent, [By thy words (halt thou be juftified,] and
[ According to thy words or works thou (ha It be juftified. J
————— » -
AT.Wilfon. 59- \4&* Tho. VTUfon in his Dictionary on the word ?u~
XV 1 fli ce ^ fakh,that the fufferingsof Chrift, and his facts*
faction to the Father , derived to us by his Imputation of it to
us, is received of us by Faith , and reteined of us by Hope and
Charity r\
And in this »y£mgmat* £ What is that without which we can-
not be faved, yet is no caufe of our falvation ? ^nftv. It is good
works ; which he no caufe of our falvation ; and yet theEled:
which are of years, if they have fpace and time to do them, can-
not
(4^3)
not be faved with out them: for they be the way to the Kingdom,
though not the caufe of reigning.
57. Y^R Gema*rus in the Epitom. of his Loc. Common, per Gcmarrus,
Jl Sihel »w,pag 446. Loc. 44. T Works in refped of the
faithful arc not the efficient caule of Eternal Life, but the Ante-
cedent <. ondition necefTary to falvation : whofe certain confc-
quent Eternal Life is, not its effed: not the cauie of reigning,but
the way of the Kingdom.
And pag. 449. L By Relative Right, God as a juft Judge gi-
veth the Reward, not refpeSing what is due to Works of them-
felves, but what of Grace he hath promifed to them, and fo hath
made himfelf a Debtor of the Reward; as God, as a juft Judge
will give the Reward and Crown of Life Eternal to the faithful
cxercifing righteoufnefs i becaufe he oweth it for his free Pro-
mife made to them that work rightly, by Right of his 1 ruth and
inviolable fidelity, Tit. 1. 2. Heb. 1023. and 6, 17 , 18. Mar.
1 5. 16. Rom. 6. 33 . but not on the Right of the worth of the
works of righteoufnefs, which are due and imperfect.
Believers alfo are called worthy of the Kingdom of God ,
zThef. 1.5. but Merit cannot be thence concluded, 1. Becaufe
Worthy is of larger fenfe then Merit : foe this is only of ftrid
Right: but the other oft belongs ad '-aw.?/*? (favourable judge-
ment) and Equity. For whatsoever is fit and convenient is cal-
led Worthy, though Merit be abfent, Mat. 3.8. and 10,1 1.38.
In which fenfe Rev. ?. 4.. Believers being fit and meet for the
Kingdom , are called Worthy : Becaufe it is the Condition of
them that (ball be faved, to do their duty , but not the Merit of
falvation ]
£ Afflictions alfo are faid to Effed for us a greater weight of
Glory, &c. And thus to effect the weight of Glory is taken for, to
be an occafion and condition requifite , which being put (or
perforated ) the Cekftial glory will furely follow.]
Pag. 456. [Theneerer ( fubfervient caufe internal) is our
M*yftical Union withChrift, and in the 4^/^, the hand of Fairfi
which embraceth Chrift, and uniteth us to him , 2 Cor. 1 1 . 2, 3 .
Ephef. 3.17. and 5. 25, 26, 27. Not by any inward power, as a
Natural or Artificial "lnftrument, or by the force of the general
Ggg 3 or
. (4MJ
or fpecial form of Faith : But by the free Covenant of the Gofpel r
&c. And fo Juftification is an effecl of Faith, as a fupernatural
Inftrument and by accident: becaufe we are not juftified by its
Internal force of it feif : but by Accident of Oods Prormle free-
ly made to Believers, Mar. 16. i6.
* See D.VVhi Alfo pag. 466,367,454. he makes Sanftification one of Gods
taker, de pec- ends * in our Juftification, and putteth it in the definition of Ju-
ml° ti.T'o " ^'fi catl on as its end, and that muft needs be more excellent then
jio!cap.$. v the means, as fuch.
58. -p AhL Ferrius Scholaftic. Orthodox, c.tf.p. 543 . £ This
-^ the whole Scripture teacheth,while it excludeth Works
from our iuftification,andteacheth that we are luftihed without
them-. Which u nothing eife bnt th.\t rVork^ do not enter the formal
CAufe of our fuftification."] m
If this be all that the Scripture excludeth Works from, then
I may be confident that [ contradict: not any of thofe Scriptures.
I know Ferrftu himfelf faith that Faith juftifieth only as a Rela-
tion. But I never knew yet what fuch a Faith was, which is a Re-
lation. I took it to bean Adion or Habit : though leafilycon-
fefs it is Related to its Objed as other Acts *re.
And here you may fee that it cannot be a proper Inftrumen-
tality that thefe Divines afcribe to Faith as to With cation : for a
Relation is not fuch a \ Inftrument, nor ts an ct a Relation. I
remember Mr. Anth. Burgefs faith (Of luftification, Lect- 21.
p. 182. C That Relation wh'ck «* tn their ( infants ) Faith to
thrifts Merits^ is the Inftrument by which they obtain Remijjion
°f fi n : C S° tnat lt {S *" ucn an Inftrumentaltty as is not proper to
Acts or Habits , but the nftrumentality of a Relation of the
feed of Faith to hrifts Merits, which can be no proper Inftru-
ment of luftifying Or if they would condefccnd to call it a Mo-
ral Inftrument of Receiving Chrift , yet in the explication they
would raanifeft that it is its being the Condition, which is its neer-
eft intereft in I unification .
$9. Mh[-
C4i5)
59- \AVfculus Lee. Com. of Remifiionof fin, pag. (mihi) Mufculus.
-»-"* 614, 615, 6 1 6. having (hewed that Chrift dyed for
all, and is a propitiation for the iins of the whole world , which
he expounds of all mankind,that are or (hall be in the world from
rirft to laft ; be next (hews [_ By what means pardon of fin is ob-
tained, ssfrfiv. Remifsion is wholly free, and not due to our
merits, but of meer undeferved Grace : Yet equity it felf requi-
reth that it be not conferred or received but by certain means and
Conditions Of the Means 1 will fpeak in this Article; of the
Conditions in the next. As of Iuftification, fo of Remifsion there
is a twofold means to be acknowledged : One In which; the
other By Which it is conferred and received. The means In Which,
is Chrift, &c. The means By Which is double .- One is by which
Remifsion is Given, the other bj which it is Accepted. The means
of conferring , the Schoolmen call Applicatory ; Uniefs the
Merit of Chrift, fay they, be applyed to this c-r that man , no fin
is blotted out; feeing it is blotted out only by the vertue of Chrifts
Merit : Therefore feeing the Sacraments are the immediate Ap-
plyersof Chrifts Pafcion to us, he that will have any fin pardon-
ed, muft have it by fome Sacrament,in Aft or in Defire.- But
we fay (imply , that the means of conferring it , is the word of
Grace, by which Remifsion is preached , whether generally and
publikely, or fpeciaily and privately. The means of Taking m
it, is not only whereby we are made capable of this Grace , but
whereby we Take it, when its offered. A contrite and humble
heart is capable of it : but it is one thing to be Capable and ano-
ther to Take it. But when we Give this to Faith, that it Ta-
keth Remifsion of fins, we do not exclude confefsion of fin, and
Prayer : As good fruits are not excluded, when the Goodnefs
of the Tree is commended : nor breathing and voice excluded,
when we extol the force of eloquence. When therefore we read
1 Joh. 1. 9. If we confefs our fins,he is faithful and juft to forgive
us our fins : we muft not underftandit of a Confefsion which
comes not from a belief of the word, by which we are reproved
and convinced of fin. And when we pray, Forgive us our debts,
I fuppofe it is manifeft that we pray by the Spirit of Faith;
there-
(&)
therefore all this is rightly afcribed to Faith,which by it is perfor-
med t.Q.the receiving disgrace of Reconciliation. ] ~
4. On what Conditions are fins pardoned ? In Chrift as our
only Propitiator, Mediator and Reconciler is the Remifsion of
fin offered us by the word of the Gofpel, and the gift of grace
and mercy of God is Accepted by Faith. Yet are there certain
Conditions without which this grace either is not Attained , or .
being Attained is not Retained, t. The firft is true and conllant
Repentance So Chrift faith # (7fl, and fin no more : So faying,
hefignifyeththatitisinvatn forgiven, which after forgivenefs
is again committed ; To whit purpofe is a difeafe cured , which
being cured, is willfully revoked ? As therefore Remifsion of fin
is not obtained without true Repentance . fo being obtained,
without the conftant cuftody of this , it is not retained. 2. The
fecond Condition is that we be reconciled to our Brethren ,
againft whom we have finned ; and either fatisfie them, if it
may be done , or elfe petition them to forgive us. He that hath
unjuftly taken away that which is his brothers, doth in vain hope
to be forgiven of God, unlefs he reftorethat which is ill gotten,
if he can reftore it. Whence is that faying, Sin is not pardoned ,
till that which was taken away be reftered. He knew this that
faid, If I have defrauded any man, I reftore it fourfold.-
3. The third is that we our felves imitating the clemency of our
heavenly Father, do forgive our debtors. Thefe are Condi-
tions, neceffary to the obtaining and Retaining Remifiion of
fins ; But yet there is no reafon we fhould afcribe to them any
Merit of our rightcoufneft , and detract from the grace of God.
For we cannot fatufie the juft judgement of God, either by
Repenting,or by Reconciling our brother, or by pardoning his
faults.
Mufculus 59* \A ^ CH ^ HSin {/*».• 22. i6.pag. 530 £So to one and the fame
±\J thing, which is not unufua), two or more C**f es are at "
tributed : to wir, the Primary and the Secondary. The Primary
Caufes in this bufinefs are the Goodnefs and Truth of God. The
Secondary are, the Faith and Obedience of Abraham. To the
Primary is to be afcribed both that God did Promife, and that he
Kept
tin)
kept hte Promifes. To the Secondary ( is to be aim-
bed) that the truth of Gods Promifes , fo far as they were made
to Abrab^m^was not bindred by Abrahams tncredhlity anddifeb?-
Idem in Gen. 15.6. pag. 352. he expoundeth Imputing Faith
to Righteoufnefs to be meant £ fo that that which is Imputed to
righteoufnefs, be accounted in Head of Righteoufnefs, and be of
that force with him to whom it is^ proved, chat what ever defers
or fins do yetftickintheperfon'juftified, (hall wholly be for
given. In this fence is it here Imputed to tsfbrabam to Righte-
oufnefs, that he believed in God. He had before hefitated tt the
Promifes of God, and confidered more the defe& of nature,then
the Truth and Power of God : which was altogether blame-
worthy : But he firmly believed God promifing, fuchaFaith
was Imputed to him in ftead of Righteoufnefs : that is , for that
Faith he was Reputed Righteous by God , and Abfolved from
all his faults. In this fenfedoth the Apoftle ufethis place, Rom. 4^
gs ii manifeft to any that diligently readeth that which he citcth
out of Pf*l- ?*« and accommodated to this caufe of Imputed
Righteoufnefs. And wemuftconfider, what was the caufe
that Abrahams faith was fo greatly approved of God, that it was
freely Imputed to him to Righteoufnefs. Two caufes of this the
Apoftle gives ; The firft is the purpofe of Gods grace, whereby
he fo from eternity appointed, to juftiSe them that believe in him.
». That futh a Faith gives God the glory of his Truth and
Power*
Ii it Faith it felf, or Chrift, that Mu(culw here faith is impu-
ted to rigbttouAcfi *
CO. "V/IR. 3w*/Jtf of TtrmMtk'm his lat* Treat, of Chrifts Mr.&in
Ly * M«di»torfliip. p. 141- faith, C Theft (Faith and Obe-
dience) withouetnyjaltaffetice, I may call the Condition! of
this Covenant. Faith whereby the Covenant \% Accepted^ upon
the /#fWJ on which itis/fWf/'fW ; and Chrift the Mediator of it
Received : Obedience whereby it is Kept,vi*,< in an Evangelical
way, inrefpeftof defire and endeavour. This it is which the
Pfalmift callcth Keepingoftbe Covenant, Pfai.25.10.and 103.18.
Hhh ' Nor
(ley;
Not a Legal , but an Evangelical Keeping, when the Proiiiifes
being believed, there is a ferious defire and endeavour of yielding
obedience to all Gods Commandments. ]
Treat. of Myfh Implahtation. pag. 73. £ Faith if it have not
Works, is dead, being alone, viz. as to Juftirkation and Salvati-
on. As Ab ahams and Sarahs bodies were faid to be dead ^ in
that they were unapt for Generation, Rom. 4.19. Even fo Faith
without Works is faid tohedead,inas much as it is unapt and un-
able to produce thofe defired and intended effects, to juftirie and
to fave. True it is, Works are not properly a Caufe of J unifica-
tion ^ as Faith is commonly faid to be , ( v **- Inttrumentar) yet
they are a neceffary Concomitant of that Faith which juftifieth -
requifite Qualifications in the perfon juftified.
A. Dow naBBC,
61. Y> \(hop George Doftname Treat, of Judication, pag. 15*
13 £ The true meaning of the Queftion, Whether we are
juftified by Faith, or by Works > is not as Oppofing the l»n>*r<J
grace of Fank^to the Outward At~h of Obedience ^ which indeed
are the fruits of Faith : but as oppofing the righteoufnefs of
Chrift apprehended by faith to that righteoufnefs which is Inhe-
rent inour (elves, and performed by our felves ]]
Pag ;o6. [^According to the Sentence and Rigor of the Law
wearefinners : Yet are we according to the Dodrinc of the
Gofpel to be called juft and that by a twofold Juftice : 1. And
principally by the perfed righteoufnefs of Chrift imputed, &c.
2. By a righteoufnefs begun, &c. ]
Ibid, BelUrmine confeiTeth that our opinion were Right, i£
we did not hold Chrifts righteoufnefs to be the formal Caufe
but fatisfa&ion given, &c And we do not hold it the formal?
Caufe. ( Rivet, difp. hath the fame Coneeffion.)
Pag. 305. £Tobe formally righteous by C hrifts righteoufnefs
knputed, never any of us, for ought! know 9 affirmed. j
£2. Mr.
(419)
6*. \M R. Henrj Ajnfworth on Numbers 14. 34. ±And ye
1V1 Jh*U knotomj breach of Pr*mi(e~\ or my br etc b, thzt *''" Aynf "
is, when I break Promife with you, or break off from you , ye WOn '
fliall know how great evil is upon you For when men forfake
God, healfoforfakeththem, and breaketh his Covenant with
them; that is, performeth not his Promife, which is Cenditio-
nal, If men continue in his Faith, Dent. 31.i6S7.Zacb.11.10.
Jnd. %.Ram. II, 22.
63. A Rch-Bi(Lop Edwn Sandys Serm at Sirtusberge^ on Arcb-Zt(hf
x\ 2 C or - 6- 2 > *• P a £- * il- L We dp very well know that Sandys.
there is no other medicine fave Repentance only, to heal the
wounds of our fouls : no other way to reftore our fclves again
to our Fathers home, but only, Father % / have finned : no other
means to quench the wrathful indignaeion which our fins have
caufed to burn and flame as an Oven. but only our tears : though
our fins be as red as Scarlet, or as fire, yet being bathed with
the water of our eyes, they are fcowred and made as white as
fnow.
A id Serm. before the Queen on I fa. 55. pag. 6j. [ The Pa*
pills fatisfa&ion is but money matter ; and God is fatisfied , not
by Gold, but by blood j and with us he is pleafed when our lives
are amended. God is pacified by the mending of our manners ;
and he that ceafeth from fin,bringeth the wrath of God to an end ,
faith Laftanttus.
64. A yf R. Tho. Shephard of Neto England in his found Be- Jfr.Sfcpfar4
-^vi liever, as he doth prove that the Dodrine of Jufti-
fication before Faith, is Crofs to the whole current of Scripture,
and that it is a meer unfound device, to fay that it is Declarative
Juftification;ortoourownfenfe and feelings fcro Confcitnii*
when we are faid in Scripture to be Judged by faith, it being op-
oofed to zhc fiate of unnghteoufnefs going before : pag. 228.&C
107, 1 08. &c (of the Imprefsion 1 64* ) : So he makes the main
difference between the faith of the Eled and Reprobate to lie in
Hhh 2 this.
(4io)
this.that one takes Chrift himfelfto fanSifie and Rule them, and
the other do not : and Hire the main differencing part of that
faith cannot b_elefs then a Condition of our Juftiflcation. £ Pag.
204, 205. Obferve it, that on thefe very terms the Lord tenders
grace and mercy, Rom. 5, 17. And moft certainly this is one Prin-
cipal difference between the faith of the Eled and Reprobates ,
( and if I miftake not the principal; : The Eleft dofe with Chrift
for that end for which the Father offers him , that is , that
they might poffefs his Son and all his benefits, and therefore
come poor and empty for All. The Reprobates come not for
All, but for fo much and no more then will ferve thejr own turn;
in mifery they would have Chrift to deliver them , but what care
they for fpiricual mercies • In trouble of cocfcience, or after
their foul falls into filthy lufts and fins , they come to Chrift to
forgive them and comfort them : but what care they for holynefs
and a new nature ; Some fins they would have Chrift fave them
from , but they regard not redemption from all : They cannot
come to Chrift that all the powers of darknefs may be perfectly
fubdued, and their own fins and felves, conceits and wills may be
led away captive by this mighty Conqueror ; that Chrift inall
his Authority, Grace, Peace, Life, Glory, might be for ever ad-
vanced in them and by them It was dttftim ; complaint of many
of his hearers, that drift um ajfeqm 9 to have Chrift, waspleafing
to them ; but />?#; Chnfttm, to follow Chrift , this was heavy.
To clofe with Chrifts perfon is fweet to many : but to clofe with
his will s and to come to him that he would give them a heart to
lye under it, this benefit they defire not : All Chrift is ufelefs and
needlefs : but fomething from Chrift is pretious to them.]
Alfopag. 178, 179, (80, 18 ',#*. he (hews that the form of
Faith which Uniteth us to Chrift, is the coming of the whole foul
to Chrift out of itfelf. And that the Faith on which the Lord
Promifeth mercy and falvation, is coming and returning to God.
fer 9 3. X*. £4*4. 33, iQ.Jotlz. 12, 13. H$b. J. iyfoh.$. 40,That
unbelief being a departinjg from God, faith can be nothing elfe
but coming to him; and this is the proper obedience .to the Go-
fpel, as Works are to the Law. J And pag. 102, 103, &c. ht
foews that in this, Turn>as Chrift is the Good,the term To which,
fo fin and world,are the Evil, the term From which we are ealled s
that we are turned firft from darknefs and then to Light, and firft
from
f4tO
from the power of Satan and then to God : Q For how is it
pofllble to be turned unto Chrift, and yet then alfo to be turned
ro fin and Satan ? Doth it not imply a contradi&ion to be turn,
ed toward fin (which r§ ever from Chrift) and yet to be turn-
ed toward Chrift cogetl er? J p. 103, He (hews alfo p 100 v8,
that in this worKing of Faith by vocation, to unite us to Chrift ;
1 here is an aftual Grace removing the Power of fin before ha-
bitual or fanftifying Grace, the Spirit doing it immediately by an
omnipotent aft, by that which is called actuating moving grace ;
Chrift can and muft firft bind the ftrong man and caft him out by
this working or actual Grace, before hed wels in the houfcof
mans heart by habitual and fandhfying Grace : Aifo that no
man fince the fall is a fubjed immediately capable of ftn&ifying
or habitual Grace • nor any unregenerate man is in A Next di -
fpofition to receive fuch grace; and that the contrary is faife
and of affinity with fome grofs points of Arminianifm : Alfo that
there is a double refiftancc. 1. To a holy frame. 2. OftheGod
of Grace himfelf when he comes to work it, Job 2 r. 14. Ezel{.
24 13- The firft is taken away in that which we caliche Spiritof
San&ification after Faith : the fecond is taken away not only
in the ait of it,(as by terrors it may be in Reprobates ; .P/Y 66.2.}
but in fome meafure in the inward root and difpoiition of it (on-
ly in the Eled ) : there being, as hath been faid, no more fepa-
ration from fin, at this time required, then fo much as may make
the foul come to the Lord to take it away, &cO
( All this is Mr. Tht. Hookers Do&rine too,fo fully expreffed ,
that I fhall not need to recite his words, I do not undertake to
maintain the foundnefs of all this 5 but only I fhew that he mak-
eth as much neceflary to our participation of Chrift and his
righteoufnefs, andfoto Juftification, as \ do, ) And for the na-
ture of the Juftifying acl ; that it is by the Law of Grace, hear
what he faith , pag. 254. £ j^What is it in general to juftifie ?
Anfw. It is to paJrSergence of Abfolution, to pronounce a fin-
ner righteous ; it is Gods pardon \ Rcrmftlon of fins, &c There
is a double Court, wherein it is pafled. x . Publikely in the Court
of heaven, or in the Cwt-r*Bs oftb§ Worl, {for tktrt » ** othwr
Conn of havin where Godfpeaks but this.) 2 .Privately in the
Court of confeience. By the firft we are juftified indeed from per-
fonal guilt ,♦ by the fecond we feel our fclves juftified by the re-
moval of confeience guilt] See further, ibil
Hhh 3 45* Mft
(4>*J
65. TV/jR- Rutherford in his Survey of Spiritual Antichrift,
,LV pare 2. p. 62,63. 38, 39,40. faith, that though works
be not Conditions to be done by our ftrengch , &c yet [ They
are of the fame nature with our perfe&ion in heaven , differing
but in degrees as grace and glory do : that they are the way to
heaven, asfowingistoHarveft, and that Chrift maketh a Pro-
mife of Life eternal to him that doth his Commandments ; that
they are Conditions without which we cannot be faved • Q Nor
is it a Popiih way by Works to fay, We feek Glory, Honour and
Immortality by welldoing; Works are not fomuch Conditions
of Judication, as Faith is : Yet are they Conditions required in
thofc that fhall be faved.] Good Work's are fo Conditions, as
they be Graces alfo ; It is a new Herefie of the Antinomians to
deny a Conditional Gofpel ; it is all one as to belye the Holy
Ghoftj who faith, He that btkeveth fiallbe faved, and he th*r %
&c]
( And how much he valued the notion of Faiths Instrumenta-
lity, and whether he judged it a proper 'nftrument, may appear )
Pag. 114. Ll fee no inconvenience to fay, by the Ad: of
Faith,as a Conditi n or Inftrument,we receive and apply Chrifts
Righteoufneis; and whether ye call it a hand or 1 nftrument , an
a& of free grace, a Condition, I judge there is no reafon to con-
tend for words ; fo ye fay not as Cornwall, Salttnarfb, and other
Antinomian. c , We are juflified whether we believe or not , and
long, yea from eternity, fay forne^ before we believe. ] And that
he judged j unification by Faith to be that in Law-fenfe , J have
fhewed fully in my Admonition to Mr. Ej/re.
Mr. Richard* 66. 1W' R. Rich. Hooker in hisDifcourfeof Juftification fpeaks
Worker. A much this way , Specially endeavouring to prove tnat
the very Paprfts Do&rine herein, though it overthrow the foun-
dation by Confequence ( as islmcfim faith every error in Divini-
ty doth J yet not directly, and therefore that our fore-Fathers in
days of Popery might be faved: Read the whole.
67 Mr. Ez,e\ %
(4*3)
67. A A r - Ez>ek*C*tvcrvrflTxt*t.oi Huh,ctmccrn»ng (he nature A*>. E*«k-
lVl f faith, page 13,14. faith [Jultifying faith is a belief Culmwel
of the Gofpel. whereby I Receive Chrilt offered to me in the
fsnu] Page 15. CGod the Father moved by nothing but his frte
Love to mankind loft, hath nude a Deed of Gift or Orifit of his
Son Jefus Chrift unto Afar.k^nd^ tf„-»t ivho'otvt r of all M11 kind
{hill receive this Gift by a true'' and I veiy faith, !h Jl not ;e uh,
bu: hive evcrliiving fcrej In luiH y rg fai h it ere 1- required an-
other and more fpecial work, n*mtly to Receive Chnft and Life
mh»m,off red in [he Gofpel. Befides the A font of the mind
and judgement to the Truth of the Gofpel, we give con lent with
oot heart and will,ardlo willingly and gladly Accept. Gods gifc
of ChriO:, whereby indeed he 1* become ours and p e his • and fo #
we tn h;r» be mid:: partakers 0/2), ;h ; ng< p mining to uk and
Godlinef-3
Page 1 9. C rhu then i*e fee that the very ri ure of fa ; 'h con-
fifteth in tbe tide Accept fuon of Chnft pr^cT-»in.d in tie: Gc-
fp- !
Page 15*. C^ nu * ^^ ' conceive all Conditional Pronrfes of
the Gofpel arc to be taken, that God doth freely offer Mercy in
what kind fo?ver v ind for fheenj.iyjng ther«.-o ; reqaiics ibme dn~
ti of obedience, 'V our banjds. Now we mail fi ft believe and to
Obey and then enjoy the thing pro mi ted, Src. Moie ou; of h m
m'ghtbe added.
gl.TSr Trefton of Effectual! fa : rh p*g-6s v [there is a double d. Picftom-
JL/ {unification : there is a Juftification of the perfen : fo
w -as Abraham Juftifkd by faith. But then there is a fecond ju-.
ftihcicion, a Juft.fication of the fatih tint Abraham hsd ; he Jufti-
fied his faith by his wok ; he (hewed that he had not a dead faun,
&c. for he added works to his fai!h,,his woiks wroug t togetbec
With his faith. So that if the Q^eftion be whether Abraham wxi
an Hypocrite? hu tyorksjufttfifd him that he was n»rte. If the
Queftion be, Whether Abraham was a (inner ? his faitb Jultifkth
him, and (heweth that he was made Righteoui through faith. So
there is a Juft ficafconof theperfoa,tnd a Juftification of the
fiitto
fslth of the perfor, As when a man ts faid to juftifie fuch an Acti-
on m foch a €aufr t the meaning is not chat he will make that juft
which was ijnjuft before, but he will mike it appear to be
jutt, &c
TTEre note thatD.iV*j?0»ufeth the old diftinclion of chejtlf*
JtAfication of the perfon &caufe,but the fenfe of it is not is if the
latter alfo were not a Juftification of the perfon too * lor, as Mr,
#/W/Mfcwel(beweth,the perfon is Juftified in &bythejufufica*
doc of his Caufe, Bur the meaning of the diftinSton i§,tbac one is
fo un? verfal ajuftificattofythat the perfon may be faid (imply to be
Juftified by it % The .other is but a particular Juftifkatjon, and the
perfon is juftified by it but only^s to this Caufe, and not (imply
md sbfoiuceiy. And fo when we 6rft Believe our perfons are
'made Juft of unjuft without works, being freely pardoned by
Cbrift, And when we come to Judgement, if the general charge
be brought againft us that we are (inners, our works are not thae
Righttoufaefs that muft Jullifie us igatnft that charge j bug
pardon through Chnfts fatisfaelion. If it be Repjyed, that wt?
are Infidels, or Rebels againft the Redeemer, and therefore have
no Right in that fatisfaelion, according to the Mew Covenant j
our hizh and repentance and fincere fubjecHion to Chrift mult
Juftifie* us as our Righteouihefs tn opposition to that panjculag
Accufetion : If u be faid that we are Hypocrites snd did but pre*
tend to believe, our Works may juftifie our faith to be (incere,
Andthae this is Dr. Preftons rrseaning s is plain in hi$ words when
hg fekh Abrahams wrkj jvjlijiedhm tb*t he Hm/ »<? Hypocrite \
fa dm be judged that this which he calleth Justification of the
CWs»w*sjuft*ficationoftbe man himfelf a* to that Caufe,
Mi m our cafe, falvtttoa depends much on that Caufe,
IDtm Trest, of faith page 44i4^&c, [So that iff foouid define
]uihffwgU%th to you f <t may be thus described, h is a grace
or habit imuled into the foul, whereby we are enabled to befievef
not only that the Mtfftm is offered co us, bur alfo to rike and re-
ceive him as a Lord and Saviour, that is, both to be faved by him,
and to obey him, Mark it, I put them together, to take him as a
Lord
Lord, and is a Saviour. For you (hall find that in the ordinary
phrafe of Scripture thefe two are put together, Jefus thrift, our
Lord and Saviour 1 Therefore we muft cake heed of dhjoyning
thofe that God hath joyhed together ; we muft take Cbnft as well
for a Lord as a Saviour. Let a man do this,and he may bs aflured
that his faith ua, Juflifjingfaith. Therefore mark it diligently,
If a man will take Chrift as a Saviour only, that will not
ferve thy turn : Chrift giveth not himfelf to any upon that Con-
dition, only to fave him, but we muft tike him as a Lord too, to
be fubjeel to him, to obeyhirn, &c] Page 47. [ The object of
this faith is Chrift , as I told you before ; and herein this is to
be marked, that a man muft firft take Chrift himfelf.and after, the
Priviledges that come by him. And this point I could wifti were
more preft by our Divines, and that our hearers would* morz in-
tend it, &c] #
Page a 1. QSo I fay , when all thefe concur, the Match is now
made,and you are Juftified.]
Of effectual faith p.92, Now faith is nothing bu: this : we come,
and tell you that Chrift is offered, if you will be content to let
all thefe things go, and to turn your hearts to him;then the whole
bent of a mans mind is turned the contrary way, and fee upon
Chrift ; this is fuch a Faith indeed, 8cc.~] QNow if we were not
miftakeninit,there would benoqueftion of this. We chink that
faith is nothing but a petfwafion that our (ins are forgiven, a per-
fwafion that the promifes are true,and the Scripture true, a per-
fwafion that Chrift dyed for ray fins ; And thence it is that men
are apt to be deceived in it. If they cook faitbasitis in it felf,
A Marriage of our felves to Chrift with all our heart and af-
fections, when he hath given himfelf to us as in Marriage,
and we are given to him ; to doing this we fhouid never be de-
ceived.]
Of New Cove nant jpage 3 1 7, U 8. [You muft know there is a
twofold Covenant, One or work*, Another of grace, &c. The
Covenant of Grace runs in thefe terms [Thou (hale Believe;
thou fnalt take my fon for thy Lord and Saviour, and thou fhslc
likewfe Receive the Gift of Righceoufnefs, which was wrought
byhtmf»ran Abfolution for thy fins, for a Reconciliation with
me ; and thereupon thou (halt grow up in Love and Obedience
I i i towards
(^26)
towards me,Then will I be thy God, and thou (halt toe my people]"
This'iS the Covenant of grace] &c,
(But I have mentioned thcte and other places of Dr. Preftontot-
metiy and referred to more, which I had rather were read in him to-
gether, then recited imperfectly by me..)
M.Scudder. 50; \/f r - Scudder in his book called The Chriftians datlywal^
JLVip.i L9 .faith fo punctually the lame as I about the Nature
of Justifying faith, that it may rather make the Reader think that I
borrowed what I lay then ce,then that I Contradict him (though in-
deed I obferved it not till lately,) The words are thefe iollowing^
£i. Therefore do not conceive that to be faith which is no faith,
nor yet that be no faith which is faith. You may know wherein
true fa ving faith confiHs by this which followeth. IVhereas (man
being fallen into a ftate or Condemnation by real* n of (in, thereby
breaking the Covenant of works) it pleafed God to ordain a new
Covenant, the Covenant of Grace, eltbalifhing it Jn his enly fen
JeiusChrift made man, exprefling the full tenour of this his Cove-
nant in the Gofpel wherein he makech a gratious and free offer of
Chritt, in whom this Covenant is eftabliftied together with the Co-
venant it felf,unto man j Now when a man underitanding this offer,
giveth credit unto it, and affenteth to it, becaufe it is. true, and ap-
provethit, and confentethtoit, both becaufe it is good for him to
embrace it, and becaufe it is the Will and Commandment of God,
and is one Condition in the Covenant, that he fhould confent for
his part and truft to it : when a man receiveth Chrift thus offered,
together with the whole Covenant in every branch of it, refolving
to jeft on that part of the Covenant made and promifed on Gods
part, and to fiand to every branch of the Covenant to be performed
on his part, thus to embrace the Covenant of Grace and to receive
Chriitin whom it is confirm ed,is to believe.
This offer of CUrift and the receiving him by faith may clearly
b£ expreiTed by an offer of peace and. favour, made by a King
unto a woman that is a rebellious Subject, by making -offer of a
marriage between her and his only Son, the heir apparent to the
Crown, who to make way to this match undertakes by his fathers
appointment to make full fatisfaction to his fathers Juttice in her be-
half, and to make her every way fit to be a daughter to a King.
And
(427)
And for the eflfifling this mitch between them , the Son with
the confent and appointment of hit Ftther, fendethhis chief fer-
vams a woing to this unworthy woman, making offer of marriage
in their mifters behalf, with the dearelt proofs of their matters
good will to her, and with the greateftearneftnefsand entreaties
to obtain her good will that may be ; this woman being at firft
a Ward or bondwoman unto this Kings Sons mortal enemy, and
being in love with bafe flaves like her felf , companions in her re-
•beilion, may happily fet light by this offer : or if (ha conlider
well of ir, (h« may doubt of the truth of this offer : the match
being fo unequal and fo unlikely on her pare , (he being fo bafe
and fo unworthy , may think the motion to be too good to be
true : yet if upon more advifed thoughts, (he doth fee and believe
that there is fuch a one as the Kings Son, and believeth that he is
in earned and would match with her : and confidereth alfg that it
(hall be good for her co forfake all others and take him* now
when (he can bring her felf to believe this, though (he cometh to
it with much difficulty, and when withal (he givetha trueand
hearty confent to have him, and to forfake all others and to take
him as he i?,eo obey him as her Lord,md to take part wi h htm in
all Conditions better or worfe, though (he come to this refoluti-
on with much ado , then the match is as good as made between
them; for hereupon foliowech the mutual plighting of their
troaths each to other. The application is eafie throughout. I
will only apply fo much as is for my purpofe ro (hew the nature
of 3 H fttf]i n g Faith. God offers his only begotten Son Jefus
Chrift, yea Chrift J efus by his Minillers offers himfelf in the Go*
fpel unto rebellious man to match with him, only on this Conditi-
on, that for(aking his kindred and Fathers houfe,forfaking all chat
he is in himfelf he will receive toim as his heady ht*shnd y Lord and
Saviour ; rrow when any man underftandeth this morion fofar
as ro affent and confent unto it, and to recdve Chrift and cleave
to him ; then he believech co filvacion : then the match is made
between Chrift and that man, then they are hand-fafted and be -
trothed, nay married, and are no longer two, bu: are become
oneSpirir. By all this you may fee that in faving Faith there are
two A3*, i. An affent to the Vrurhof the Go fpel , and that
not only in general believing that there is a Chrift, believing alfo
what manner of perfon he is, and upon what condition he offei-
Iii a eth
cth himfelf to man to fave him : but alfo believing that this
Chrift gracioufly ofifereth his love and himfelf to a mansfelf in
particular. The fecond ad is an approbation and liking well of
this offer of Chrift, with confenting and hearty faying I to the
faid offer, refolving to take him wholly axd full] as he n , acce-
pting of him according to the fu lltenour of the marriage-Cove-
nant, not only as a mans Saviour for to defend and (belter him
from evil, and to fave him and bring him to glory ; but as ha
head, to be rated bj him as hn Lord t*.nd King , to rvorfiip and obey*
hm\ -believing in him not only as his Prieft to fatisfie for him,
but alfo as his Prophet to teach, and as his King to Govern him ;
cleaving to him in all eftates, taking part with him in all the evils
that accompany the profeftion of Chrifts name, as well as in the
good ; the flrft ad is not enough to fave any ; the fecond ad
cannot bt without the former ; where both thefe are . there is a
right receiving of the t ofpel, there is true Faith; the principal
matter lyeth in theconfent and determination of the Will in re-
ceiving of Chrift ; which that it may be without exception ,
know with what manner of will you muft confent and receive
Chrift. ] So far Mr, Scudder. Read him farther on in that
place.
70. .TNR. Sam. Bolton , Bounds of Chriftian freedom, pag.
5*;S.Bokcn. JL/ 278, 279,280,285. [1. Though Chrift have pur-
chafed all Good things for us, yerwill God beftow them in a # way
of feeking,* Ez,tk- s6. 37. 2. Though God will beftow thefe
things in a way of believing and praying , yet they are not the
pnrchafe of our prayers, but the gift of his own mercy. And I
appeal to any, whether ever they heard any confeientious Mini-
fter fay, that praying was the Meriting Caufe of any Mercy ?
Did ever any fay that duty had any caufal influence into the com-
paring of mercy r Hath it not ftill been held up as a fubfervient
means? &c] O bj. Bu: it may be it will be faid, If thefe things
are freely promifed , why is there then a Condition required to
cfee beftowing of them ? slnf\\\ 1 . Some fay, that though Gods
Pr.omifes are free inf.eri^ in refped of the making of them , yet
they
(4 2 9)
they are Conditional infmo effe, in refpect of the performance of
them- ; though' they are made out of meer mercy , yet they are
performed in relation to our fubfervient duty And if we do bun
fubjoyn this to it, that the fubfervient Condition or duty which
is pre-required to the performance of thePromife, is nothing of
our bringing,butfirft of Gods bellowing,! do not fe how this may
any way intrench upon the freenefs of Gods grac^ either in ma-
king or in performing the Promife ; Rev. 21.6. He <:eiis us he
will give to him that is athirft. Here is a Condition or Qualifica-
tion; and yet this doth not intrench on the freenefs o grace.
Notwithstanding this qualification, he tells us, he gives to
him that is a third : and what can be freer then gift?]
Obj. But it may be it will be faid, that can be no precedent
Condition to Grace and Juftihcation , which is a fubfequent
fruit of grace and Juftification; but to perform duty acceptably,
is a fubfequent fruit of our Iufhfication , therefore, &c. ( See fur-
ther.)
I (hail propound a few things to be ferioufly and throughly
considered on. 1. Whether thefe things laid down «iay not be
both precedent Conditions , and alio fubfequent fruits of
grace : Efpecially if you look on them as Conditions of Gods be-
llowing, &C.3
And pag. 289. he fpeaks of the feveral periods of r unification,
thus Q As 1 . we'may be faid to be Juitified in Decree, &c. 2 Me-
ritorioufly,in the death of Chrift. 3. Actually, and fo we are ju-
ftified when we come to berieve. 4. In the Court of confeience,
when we come to be Aijured.- 5. Ter fatly ; and fo we are 'u- ?tr f<& i*l&
ftified when we are glorified,*hen Chrift (hall prefent his Spoufe £ wJ7^S
without either fpot or wrinkle, or any fuch thing, when the/^
Church (hall be all fair without fpot or fin if which be not
admitted, the order of Scripture will feem to be inverted,
and we (hall run from Gods revealed Will, to (Sods fecret Will,
yea. and a man may ftand actually juftified by this opinion, while
(ie ftands adually under the power, reign, and rage of Satan and
fin.
( Read further his excellent difcourfe, to prove that we may
and mutt make Heaven our end in our duties ; and confequently
that duties are means to that end, and therefore thefincere per-
Iii 3 fo mance
(43«)
formancc of them can be no left then a meer Condition fine qua
tiott,
Mr. Arthur
Pent.
71. TV/lR. Arthur Dent ,in bis Catechifm defines Iviftification
^ to be QAcleanfwg and Renewing of our nature by the
Spirit of God.]
I his muft needs comprehend San&ifkation in it. I cite it not
as Iuftifying it, but to (hew that he faith more then I do , in the
point in hand.
Mr. Sam.
Crotnr.
72. 1\/IR- Sam, C roo k,i Guide to Bleflednefs , pag. 201.
1Vj - I 2. (TheElecl) being in Chrift, they and their
Works (hall not undergo the ftrict Tryal of the Law (imply in
it felf, but as the obedience thereof proveth them to be true par-
takers of the grace of the G ofpel 3 ( This is the fubfervient Ju-
(hfication by Works at judgement which I affert.) So pag.202.
£ The Eled (hall be pronounced juft.Becaufe their 'Good works,
though Imperfed, do approve their Faith,whereby they lay hold
on Chrift and his meritorious righteoufnefs, to be a true Faith,as
working by love, in all parts of obedience. ] (We are juftified
thcn,*Becaufe of the Atteftation of wor s.^
Ravanellu :
73. 1> Avanellut in his Bibliothec. in verba [Remiflio faith,
-"^ that Q The InftrumentaJ Caufe of Remifiion is mani-
fold .1 . Generally, all Uodiy men, who by the example of a holy
life, and by holy Admonition do turn (inners from an ilj way,
and confequently obtain them pardon of (in , lam. 5. 20. (Then
turning itje/fmuft be as much a Caufe) 2, Specially, Paftors who
Preacfrthe C ofpel- Doctrine of Remiflion of (ins, Mar. 16. 19.
and 8. 18. in which places Paftors are faid to forgive (ins, not by
their own authority which is Gods prerogative , but as they are
Gods Minifters, and Preachers of the word or Gofpel. See to
this fenfe, Luk. 1. 76, 77. and 24. 47. ssfct. 1 3. 58. and 26. 18.
And fo the Preaching of the Gofpel, Rom. 1.16. 3. The Sacra-
ments, that is, Bapcifm and the. Lords Supper, &c. 4. Faith by
which
(43
which wc receive Remiffion of fins, offered us in the preaching
of theGofpel. 5. Prayers, both our own and others for us ;
fpecially the prayers of the Minifters of tht Church, j See him al-
fo in verbo \Ref,pifcentia-~\
(Here is more faid then ever I did , in rhat he maketh them no
lefs then caufes.j
74. f~^Hriffopb. TezeUut in <]enef.<\. />*£. 92,93 faith, Q if Tcxlfus.
VwJ thou art good % or if thoudoeft \x>tll^ thou fhalc have de-
liverance, or Remiilion, or Acceptation, that is, of thy perfon ,
and of thy facrrxe, that is, Thou and thy worfhip (hall be Acce-
pted with Uod. For Acceptation is oppofed to Reje&ion ; and
by the name of goodnefs or well-doing, is meant our whole con-
verfation,or whole Chriftian life,which confifteth in daily Confef-
fion of fin, and in Faith and a good confeience. For in fayings
about good Works, we muftever comprehend Faith, without
which, neither the perfon nor the Works pleafe God. J vid.
nltr.
75. jyUcanusLoc. C"».£oc. 38.S-.io.pag. 430. £Of what Bticanus.
•U things (hall we be judged? Anfrv. Of every ones faith
and infidelity by the erTe£s of each.]
Pag. 431. Comejeb/eJfed,&c To which he will fubjoyn a
mention of the caufe, from the fruits of Faith arguing that caufe,
that is from the Works of mercy, &c]
# Pag. 432. £ According to what Law whTChrift pafs the Sen-
tence ? Anfw. Though the Godly (hall be Abfolved even by
the voice of the Law , in as much as Chrift hath fulfilled it for
them; and by the fame Law which threatneth damnation to every
fin, (hall the wicked be damned; Yet not fo much the voice of
the Law, as of the Gofpel whkh the Apoftles preached , (hall be
the Rule of the laft Judgement : according to that Job. 3. 36.
& i2.4%.Rom,2.i6 For the Sentence at that univerfal Iudgement
will be no other thing then the manifeftation or declaration of
the Sentence already pronounced in this Life by the Miniftery of
the word,of the luftification and condemnation of particular per-
foBs.3 ( Note
( Note here , that if it be fpecialty the Gofpel that men fhall
be judged by as the Rule, and it be mens Works and Faith that is
to be enquired after (fnough one were only in fubordination to
the other) it muft needs follow that he that hath Faith and
Works , will be juftifie*d by them at that Indgemenr,agairft the
charge of Infidelity and Rebellion. And the Gofpel Conditions
muft needs be the matter of the Iudgement ,if the Gofpel be the
Rule of "it. And thcreore he thac now hath the Gofpel conditions
or fal/ation, Onl! then be Judged to falvation on that account,
( for the Merits and free gift of Chrift as the ground : ) And to
Iudge then to falvation is to luftifie : And our Divines commonly
confefs that fincere Obedience, Repentance, Love, are Gofpel
conditions of falvation \ therefore when men are judged by the
Gofpel, and it is enquired whotiath thefe Gofpel conditions , fo
fat will they be the very matter of mens Righteoufnefs to Juttifl-
cation.
Mr. Vhke. I 6 * ]V/I^' Pin ^ * n *" s exce ^ ent Serm ' °f facere Love to
X Chrift, onJ.uk* 14. 26. p. 14 &c. Math.iol 37. He
that loveth Father or Mother more then me, i* not Worthy of me ;
Ala?, you will fay, No more is he that loveth him infinitely better
then his Father and Mother ; Yes, fuch a one is worthy of him;
Not indeed, wt:h fuch a worthynefs as God may Expect, but with
fuch a wonhynefs as he in Juftice may Accept : not with
fuch a worthy nefs by which he may deferve Chrift , for theft he
would have no need of him, feeing that worthynefs might as well
immediately anfwer. the Juftice of God without Chrift : but with
fuch a wQithynefs as may fit him,having need of Chrift,ahd Chrift
being freely given him, to receive him. What kind of worthynefs
is that ? It is the worthynefc of Faith Working by love, cortfift-
ing'in a through fenfe of the extream roifery of our greateft hap-
pineis without Chrift, in a clear perforation of the incomparable
worth of thofe things which We are promifed in Chrift, and in a
weIl : a<ivifedRefolution to do or fuffcr any thing;that we maybe
aflured of our part in them. Butalafs what worthynefe is there
in aliens ? feeing that whatfoever we can poflibly doorfuffer
for ChrHt in this life, is not worthy to be compared with the glo-
ry which Hull b« revealed. I anfwer, there can be indeed no me-
ritorious
(433)
ikorious worthynefs, in ill this : but there ts an Acceptable wor-
thynefc : for by acceptance he is worthy of whaWbever God doth
Tor him, who in fome good meafure underftands the worth of his
benefits, and takes them to heart, defiring and endeavoring to
give him all the glory which he intended for himfelf in bellowing
them. The principal thing God intends in doing gOrd to any of
his Creatures u the glory ofhU Qoodnefs ; If therefore his Crea-
ture acknowledge hisgoodnefsproportionably in his benefits.de-
firingto value them all Tingle at that high pnce, and in compari-
son one above another prepoftionably as the Donor would have
be fhould,he reftores to God that which he aimed at in his bene-
firs, and i< worthy of them with that worthincfs which a Creator
may expeft from a Creature; Seeing an infinite Creator which
had nt ed of nothing, cannot expect any thing from a finite crea-
ture,having noting but what he firft beftowed upon it, but the
Glory ofha benefits.
Now the gteateft matter, containing inic infinite variety of
wonders, wh'ch God from all eternity hath contrived, &c. to get
himfelf an infi »ire nufsof glory, was the fending his own Son ,
&c, Thisbein? fo, whofoevens admitted to fee what is the fel-
lo.vftiipof the 'myft-rle which from the beginning of the world
hith been hid in God , if he be fo caughr up with admiration of
it, chat he grow prefencly in:o a loathing of all his other happi-
cefs incomparifon of thi? -, if at the figheof fuch a Concourfe of
wonders, he be fd rav died' out of himfelf, that he care not whaC
become of whac he moft dated on before, fo' that he may gee his
part m that fellowship; I fay, fuch a one is Worthy of Ckrift, be*
caufe he gives God thit glory Which Ckri(t meant to procure him ;
and therefore it will ftand boh with his Wifdomand Juftice to
allot fuch a one bis portion out of thofe unfearchable riches of
Chnft ]
( Read one leaf m re in the Author, well wonh the perufing.
Here U another Reafon given of our Intereit in Chtifl:, then the
Inftrumentaluy of an ad; and another kind of Faith defciibed,
then what confifteth but in one acl, or excludeth Lo ve,Refolution ,
contemp: of the world, &c.
kk 77
T/.Jackfon, 11*
f434>
DR. Jackson ( whom I have never heard excepted a-
gainft in this point, though in fome other) of fa-
ving Faith. Sed. 2. cap. d.pag. 206,207. [ Saint Taul as is
declared at large before) includes Works in Faith, which Saint
james takes as he found it in unfruitful hearers deftitute of good
Works,] If by the Kingdom of heaven ( Math. 5. 19, 20. ) be
meant the Kingdom of Grace, the Argument is moreftrong
then otherwife it would be : howfoever ftrong it is, and not im-
peached by this reply , That fuch obfervance of the Command-
ments as is here required,is necefTary to fan&ificationorfalvation,
not to Juftification. That it fhould be more necefTary to one of
thefe then to another,implyes a contradiction in the terms well
exprefled and equally compared , as it doth to our Saviours pur-
pofe to fay , that Works are !efs necefTary before Juftification
ihen after it. A man in that he is juftificd, is the immediate heir
of falvation, at leaft acquitted from the fentence of death : Now
if we affirm fuch righteoufnefs more necefTary after he is juftifi-
ed then before, we fhall in Congruity grant that Works win hea-
ven, and Faith only delivers from hell. ; &c.
Or if Faith without Works obtain Iuftification, having Iuftifi-
fofelfworT' €< * U5j ^ a ^ * c not muc ^ more w ^ tnout tnem ^ a y ^ ure h°ld on fol~
ingbythe name vation, &c. Suppofe a man dye in the very inftant wherein he is
af Work%. luftified ? None would doubt of abfolution or falvation. Is he
then faved with works or without them ? If without
them , our Saviours Rule doth fail us, &c. If with them,
their prefence is necefTary to Iuftification, and in order of nature
before it, becaufe necefTary ere he can be capable of entering
into the Kingdom of heaven , as performance of every Condi-
tion is in nature precedent to the accomplifhment of what is not
promifed without it. Again, no man denyes but Faith inherent in
order of nature goes before Iuftification in that fenfe we take it ,
yet luftifying Faith neceflarily includes fuch Works in it as lames
requires, at leaft a preparation or immediate promptnefs of mind
to do them ; and more then fo was not in the work of Abraham^
which he commends &c. ] Pag. 210. More Arguments I need
notufe ; for every obfervant Reader may furnifh himfelf with
plenty
f435)
plenty, all Demonftrative that Works taken as lames meant, not
for the'ador operation only,but either for the ad or proinptitude
to it, are neccflary to Iuftification ( not before men , but before
God; and in order of nature precedent.]
The infallible confequence of thefe deductions is , that be-
tween St.Pauis faith, and St. James's Iuftification , there muft be
Works intermediate 5 of what kind it skills not,l> they be done
in Faith.] ( See next the order of Works.) £ If we then com-
pare the ads or operations of Faith among themfelves, according
to the fame ftrength or equal degrees of fidelity in doing Gods
will, the effedual application of Chrifts Merits is but a branch of
the former uniformity in working required by St. lames • neither
neceiTarily, nor ordinarily the firft, either in order of nature qr
time, whether we fpeak of application adual and exprefs , or of
implicite and potential J &c.
Pag. 2 1 5. Now if by fuch works as the heathens or Auditors
of the Law not yet fandified, often pradifed , much more by
thofe works which accompany true and lively Faith, we may in a
higher degree of the fame fenfe, be accounted juftified ; that is ,
Apprbveable in the fight of God> or Paffivery capable of a final
ADfo!ution,orerTedual Iuftification. And this was all Saint lames
meant in that AfTertion. Q Ye fee then how that a man of works
is juftified and not of faith only ;] which words are but equiva-
lent to the like p-ecedent, verf. 14. £ What availeth it , &c. can
'Faith fave him ; ] The conclufipn intended in both places , as in
that whole dilcourfe, was no more but thus : No man may pre-
fume he is already in the ftate of Iuftification or falvation , un-
lefs he find himfelf unpartially devoted to good works of every
kind ]
Pag. 216 £Did c t.T^/ then ever affirm that a man could be
faved or juftified without fuch works > No •. he alway fuppofed
them as a qualification rrioft necefTary in the party which expe-
d:^d final Abfolution, or benefit of God general pardon]
Pag. 2*7. [^ The leeming Contradidion between thefc two
great Apoftles is hence eafily and clearly thus dilTo. . ed S fames
affirming we are juftified by works, and not by Faith Jone/peaks
of the Paflive qualification in the fubjed or party. to be juftified
or made capable of Abfolute approbation or final Abfolution.
Kkk 2 This
(436)
Thte Qualification fuppofed, Saint Paul fpeaks of the Applica-
tion pf the Sentence , or of the ground of our plea for Abfolu«
tion 2
ZuingHu?. 7§» ijTVinglim takes Faith, Hope and Love to be all one,
£ J and therefore mult needs hold that hope and Love Tu-
ftifie as well as Faith. Tom.z. de vera & falfa Rdig.foL 224. [For
he that hath faith^ Cod is in him, and he in God. But let any fay,
This belongs to charity which you afcribe to faith : It mull be
coniidered , that faith is diverfly taken in the holy Scriptures :
firft for Credulity : then for Firmnefs : and then for Affiance on
God ; and of this alone it rauft be underftood that faith faveth.
And now tfcey that underftand not that Faith, Hope and Charity
are the fame thing to wit, this Affiance in God, (hall be conftrai-
ned to let many knots in Scripture pafs unrefolved. And this lhall
be made manifeft by Scriptures. We are faved by Hope, Rom 8.
and Rom. 4. Faith is imputed to a Believer to Righteoufnefs. If
therefore Hope fave, and Faith fave, Faith and Hope muft be the
fame thing. Nor let it move any man , that fometime Hope is
otherwifefpokenof then Faith ; For there Faith is not taken
for Affiance in God ; but cither for any Credulity or Firmnefs,
or Truth. So charity, &c ~]
Pag. 225 . £Moreover,all that Affiance of mans heart on God,
is fometime called Faith, fometime Hope and Charity • and whe-
ther you Love, Hope, orTruft, it is nothing elfe but Piety to-
wards God. Hence it is that though Piety alone comprehend
thefe three, Faith is taken for Charity , and Hope forFaith.]
( He here anfwers the objection, that the Apoftle diftinguifheth
them,
And in his Apolog. againft Luther, Tom. 2. pag. 370. [_ And
this (Faithj is nothing elfe then that Conftitution of mans mind,
by which we commit our felves wholly to God, For in this man-
ner, and upon thefe Conditions hath the Almighty God entred
Covenant with all the company and number of the faithful, that
they adore him alone, worfhip him alone,and adhere to him alone
as the only ;od, &c And this Covenant can in no wife be chang-
ed, &c. whence it is manifeft alfo that that Faith, whereby we
truft
truft in Iefus Chrift our Lord,is properly convcrfant about his Di-
vinity, and is built on it, and refteth on it J
And Fidei Chriftian. Expof Tom. 2. pag. 557. he faith,
That faith and works are but as Confilium &fatlitm, Confutati-
on and Adion.
79. T Will draw towards the end as I began, with thofe Tefti-
X monies that have many in one- Thofe Divines of the A ,
late AfTembly at Wefiminfter^ that wrote the Annotations on the ttouivinesot
Bible, fay thus on I fa. 1 . 1 6. £ If the foulnefs of your hands be the Ajfembiy.
that which hinders the Acceptance of your fervices, and the fuc-
cefs of your fuites, then muft you wafh aud cleanfe them,
ere you can hope to have gracious Acceptance of the
one, or effe&ual audience for the other, vcrf. 18. A
gracious invitation with offer and promife of Reconcilement, Re-
miffion of forepart tranfgrefiions, and reftitution of former blef-
fings and benefits, upon fnch Reformation as was before here re-
quired ] See them more fully on I fa. 55 1 . on the word [ Buy]:
and on verf. 3 £ On 'Jfti&rk^ 7. 29. [_For this faying ] For fo ex-
cellent a Faith, To admirably exprefsing it felf in confidence and
humility : all which importeth not her Merit, bnt his mercy,
crowning his own graces in her.]
80. '""THe laftTeftimony ofthe eighty (hall be of that moft Tbesynodof
-^ Learned, Judicious, Orthodox Synod of Dort : and in Dort. jfcciaUy
particular of our own Brittifh Divines in their fuffrage Ad Art. ths Brittifh
5. part. 2. page 198. (!mprej.\6ic.) Th 2. [Becaufe San- Di%dm9 *
dification the companion of Justification confifteth not without
a Purpofe of obedience, which habitual Furpofe though inter-
rupted by many falls, is fuffieient to the Eleft, to the keeping ofthe
(tate oflnftificationfafe in it felf : but to the prefent comfort of
Affiance, there is necefTarily required fuch an Actual Pur-
pofe.]
(Here the keeping fafe or continuing our ftate of Juftification
is afcribed to SancYification or an habitual Purpofe of obedience:
which can be in no fenfe below that of a Condition that I know
of;
Kkk 3 $Q,
SoTkef. 3 &4, 5 page I92,i93, 1 94- [The fame Regenc
rate and Juitified Perions do fometime by their own fault fall in-
to hamous fins, and hereby incur the paternal Indignation of
God, contract a damnable guilr # lofe their prefent aptitude to en-
ter into the Kingdom of heaven, &c. They contract a damnable
guilt, fo that while they perfift in that ftate without Repentance,
they neither ought nor can otherwife perfwade themfelves then
that they are obnoxious to death. If ye live after theflejh^yejhall
dye. For they are bound under a Capital Crime,by whofe defed
they are liable to Death according to Gods Ordination, though .
they be not yet delivered to Death, nor (hall be if we refped
Gods fatherly love ; but (hall be firft rtfcued from this fin, that
Jo they may be refcued from the Guilt of Death. Laftly,in their
prefent condition they lofe their aptitude to enter into the King-
dom of Heaven ; becaufe nothing (hall enter into that Kingdom
that defileth or worketh abomination. For the heavenly Crown
is put only on them who have fought a good fight, and have fi-
rnfhed their Courfe in faith and holinefs. He is therefore unfit
to poffefs this Crown who yet fticketh in the works ofimpiety.
T^/^.Gods unchanged Ordination requireth,that a believer
thus exorbitant, (hall firft return into the way by a renewed acl:
of Faith and Repentance, before he can be brought to the end
oftheway, that is the Kingdom of heaven If therefore
any one go on in a way contrary to Gods ordination, as that
broad way of uncleanefs and impenitency, which leadeth ftrait to
hell, he can never in that manner come to heaven. Yea if death
(hall take him wandering in that wrong way, he cannot but fall
into eternal death. This \s the perpetual and clear voice of Scri-
pture, Luke 1 3- 3« i £V.£.o. They are vain therefore that ima-
gine that an ele& man wallowing in fuch crimes, and 4b dying,
(hall yet be faved by force of Election. For the falvation is in-
deed certain and firm on Gods Decree : but by the lame Decree
of God, it is certain only by the way of Faith, Repentance and
Holinefs. Heb. 12.14. lTim 2 19— If any of thefe be
wanting and the contrary be in an Eled man, there feems on
both parts to ftand a certain Impoflilility ; For Example, It is
impofiible that Paul an Ele6t man perifh : It is impoffible alfo
that Paul?, Blafphemer againft Chrift and an unbeliever, (hould
not perifh, if he dye in that ftate. Or it is impoflible that Dxvti
an
.(439)
an Elect roan perifli : It is impofsiblc but that David an Adul-
terer and murderer fhould peri(hi if death find him impenitent.
But Gods providence and mercy eafily loofeth this knot, by fee-
ing that no Eled man dye in that itate , in which he fhould
be (hut out of heaven according to any Ordination of Gods
will]
Tbef 5. In the fpace between the contracting of guilt by
grievous fin, and the renewed ad of Faith and Repentance,fuch
a finner ftandeth by his own Merit to be damned , but by Chrifts
merits and Gods firme purpofe, to be Abfolved : but not actu-
ally Abfolved, before by excited Faith and Repentance , he have
obtained pardon.]
Of the Merit of damnation for fuch a fin, there can be no que-
ftion,(?4/. 5.21. Yet under fuch Guilt , the Condition of Be-
lievers and wicked men is not the fame. To Believers the blood
of Chrift is like an Antidote prepared, and fet clofe by, which as
their Faith awaketh, they may ufe for the overcoming of this
deadly poylbn. But to unbelievers, there is wanting this internal
Principle, to wit, Faith, without which the Remedy is, as it were,
fet far of, and cannot be made their own , and a&ually apply-
ed -Hence God hath appointed this order, that the Ads of
Repentance (hall go before the benefit of Pardon 7>fal. 32. 3.
I made known to thee my fin, and hid not my unrighteoufnefs •
I faid I will confefs to the Lord my unrighteoufnefs,and thou for-
gaveft the iniquity of my fin. And £^£.18.27 .When the wicked
turnethfrom his wickednefs,which he wrought,he dial make alive
his own foul. If therefore any would know the very moment in
which a man is actually abfolved from the guilt contracted by
grieveous fin; Cyprian feems to (hew it clearly in thefe words :
When I fee thee fighing before God, I doubt not but the Spirit
of God is breathing on thee (or helping) • when I fee thee weep-
ing, I perceive him pardoning ] The like Doctrine of the Synod;
fee AEIM Art. 5. Tb. 3>4,5' 6 ,7>8.
( In all this it appeareth that they take holynefs and fincere
obedience as an absolutely neceffary Condition of continuing or
not lofing our ftate of Juftirlcation and Salvation. And that as
great fins do actually bring guilt of death , and make uncapable
of falvation till we return by Repentance, fo if God (hould per-
mit us totally to fall from Sanftirlcation, we fhould thereby fail
aha
'(440)
alfo from our (late of Juftification and falvation ; and that as
God hath decreed that we fhall not fall from juftification,fo hath
he Deereed oar not failing from fanftification as the means there-
of, and the keeping our itate of J unification.
AN D thus I have given you a cloud of witneffes to clear
the main points that fome are offended at in my writings,
from the charge of Angularity , that fo mens prejudice , if pof-
fible,may be removed; I will yet adde fome more,though beyond
my firft intent, and though fome of them fpeak not fo direftly to
the point as may be expefted.
FeftusHo- I - T^Eft"* Homius Difput. TheeL 68. fag. 418. (Edit. 3. )
mius, X [ Prayers lawfully conceived by the Faithful in the name
of Chrift are very acceptable to God, and have great efficacy of
obtaining many and excellent benefits of God, both to our felves
and others : and they are the ordinary means^by which we obtain
of God, all benefits Spiritual and Corporal.]
If Ail, then Juftification, at leaft the continuance of it, and of
our Right to falvation , as alfo our renewed pardon of particu-
lar fins, and Juftification from them, and final Juftification at
Judgement Note alfo that he gives Qa great efficacy] to
Prayer herein .- which is more then ever I faid of any aft of
man.
2. 'Vyolams Sjntag. 1. 6. c. 37. p. 469. [The ends of Repen-
Polmus. Jj^ tance are 1 . That we may obtain the averfic n, or at leaft
the mitigation of deferved Punifliments ] [_ The effects of
Repentance. 1. The hearing of our Prayers, and the obtaining
the good things which we feekof God. ( Of which Pardon is
one.) 2.The efcaping of eternal death, as God faith 2^^.33.
I4.*5i l6 »
(Thefe are made the erTeft,and fo Repentance a caufe of them,
when I made it but a l ondition. )
So c,<p 6 li. 8 fag. 564 [_ The effefts of good Works are ;
I. The glorification of God. 2. Innumerable good things which
return
(44i ;
return both to him that hah good Works and others. To him
that hath good Works, return thefe molt defirable fruits ; to w*r,
mod intimate and familiar communication of Gods good willjthc
confirmation of Election, Vocation, Juftification,Sai edification
and Adoption : The increafe of righteoufnefs and holynefs in-
herent in us; All kind of bleflings and happy fuccefs.] (All thefe
are made no lefs then the effects of good Works )
Lib. 6. cap. 69. Q The palling of Sentence is, that whereby
Chrift will Iudge to all their Right , and give them according to
their Works , which alfo witnefs every ones Faith or Infidelity.
All (hall be judged, either according to the Gofpel, or the Law.
They who have received the Gofpel, (hall be judged according
to it, and by it The Gofpel requireth that we Believe in
Chrift, that through him all our fins are pardoned, and it witneff-
eth, that our begun Obedience, though maimed and vcryimperfed,
is as Acceptable to God as if it vrere rno(i perfect : beeaufe Chrifts
righteoufnefs and obedience is ours. The Eleft therefore, though
their Works are imperfect, yet therefore cannot be condemned ,
beeaufe there is no condemnation to them that are in Chrift
Jefus.
1 " i i
3. ]3 Od. gstaltberus in Luc. Homil. 99. fol.246. faith as much
-^ as I for Repentance andConfeftion, too long to tran- Gaaltfece,
fcribe : he faith, [Contrition of mind caufeth confcflion of fin,
which is made to God privarely and fecretly. yea or Publikely\ if
the neccility of the thing, or. the glory of God require it. For
feeing they that truly Repent, are wont to flye to Gods mercy ,
and to deprecate their fault and ( ods anger ; this cannot be done
without Confefsion of fin And anlefs this be done,we can neither
have peace in our own minds nor obtain the ^Pardon of/in.- And
he tells us what, kind of reeivin thpfe dayes preached free grace
only, and not Repentance [ therefore chofe dumb dogs do no-
thing.. who being intent only on the preaching of grace, do whol-
ly neglect the DocVme of Repentance. | Which makes me re-
member the pra vtife of old. carnal dawbing temporizers in Eng-
land, who pr ached all mercy, and Chrifts tu'fferings , but 1ml* of
the nature and neceility of holynefs, and ftrict obedience : And
Lll ho^v
Sctorpias,
how the murititude of the ungodly hearers liked them , and the
Godly disked them for this very thing, which now grows in fa-
fhion
Suliinger. 4. T^V /linger is as ftrict as any of our Divines againft Iuftifica-
^ tion by Works : and yet when he comes to fome parti-
cular Dutyes , he gives more to them then ever I did ; For ex-
ample, Prayer for pardon of fin and other mercyes, he affirms not
only profitable and neceffarybut evenefficacious;and affirms and
labours to prove that they move Cod , and fpeaks againft them
that deny it. See him hereof, Decad. 5.Serm. 5. pag. {mihi)
394. Et Compend. Chriftia*. Relig. pag (mihi) 98. li. 7. Bt de
Origine ErroritSfo* 1 pag. 60.
5. CCharpius is mod zealous againft falsification by Works ;
M and yet affirmeth that they are mean* and Conditio fine
qua non , that they rauft be done as the way to falvation , and to
cfeape eternal puniftiment ; and that Godpardone h not with-
out Repentance, and that pardon and vods favour are effecYs of
Repentance. See £urf. Thtolog. fintr. 11. p. 954, 9S^i95^- Con *
14 p. 986. de Pcetsit.p. 10^ £t Symphon. />. 403.
Chytrjras. 6. S^HytrtMs inNttm* 5 pag. 41,42. faith,, [This-Lawisa
V^ clear cofirmation of the Rule I The fin is not forgiven,
unlefs that which is taken away be reftored ] For though it be
truethat fin is pardoned freely, that is, without our compenfa-
tioa and Merit ; yet is it necefTary that in true Repentance the
Purpofeof finning be laid afide^ and of retaining againft con-
ference other mens goods; As Ifaiah faith, fiafe te do evii. This
Reftitution is not Canonical fatisfa&ion, &c. but part of Contri-
tion or New Obedience.]] And c. 21. p. 21*. he makes that
Fakh whkh is the Inftrument of receiving Chrift, and by which
God giveth us Righteou&efs , to be an Acknowledgment of
Chrifts
(440
Chrifts perfon , fatisfadion , and benefits, and an embracing of
the whole Doctrine of Chrift with firm aiTent ; and a Refolu-
tion not to forfake our confidence by any doubts, diffidence , vi-
cious inclinations of nature , rage of Tyrants or death it
fclf.]
And cap. 1 1. pag. 91, 92. be maintaineth that the truly Re-
conciled to God and Saints may lofe Gods grace and Spirit, and
Faith, and that fome have done fo 5 and been reconciled again,and All Pmc-
others dyed in impenitency and per i(hed. J This is more for' the ft™*** *****
necefiity of Obedience, to the continuance of Juftification, then YAm r aHd Cai '
I ever faid or believed : The like may befaid of Luther, MeUn- vm ^'
tthon* and all the Princes and Divines that joyned in the firft fa-
mous Confeffion of the Proteftants ( the dugufiane) ; which
aflerteth the lofing of the Spirit and grace : and all chofc
Churches and Divines (the Lutherans) who ftill own that Con-
feflion and Doctrine , and Mnfcnlm who is of the fame mind :
All thefc, while they maintain that Juftification is loft by difobe-
dience, and grofs fin, muft needs hold that Obedience is a Con-
dition of not lofing our Juftification. So that there are many
Nations of Protectants joyn in this one Teftimony : As alfo
do all ours of the contrary opinion, while they confefs that . If we
(hould lofe our holynefs and true Obediencc,we ftiould lofe our
Juftification.
7. \ Lthamxr. ConcilUt. Ln. Script, Loc. ior.fol.97 ex-
' /jL poundeth L*k; 10 C D * ^ « n AthiHfh*lt live ] of AIchanur<
Loving God with all the heart, being intent on him, trufting him,
depending on him, obeying his Government, hoping in him, and
not in our own Righteoufnefs, doing good to the needy : And
faith, this is not Juftification by Works, but the fame as Hah. 2.
TheJHjtfbAll liveb) Faith. See him alfo, fol. 109. 147.204.105.
'54-
Lll - S.Ttllicams
(444)
3lelicanu$. &• Y^BUicamti on i Joh. r . 9 If after the receiving of Bap.
X tifm and Repentance you happen to flip into any fault
through humane infirmity, &c. If one brother happen to wrong
another, let one forgive another, that God in like manner may
forgive what is doneagainft him For on this Condition hath
God promifed that he will forgive us whatever we do againft
him, if we forgive the offence of our brother. For the Lord will
exad: his Debt to the utmo'ft farthing, of him who having tryed
the mercy of his Lord, behaveth himfelf unmercifully to his fel-
low fervant ; as judging him unworthy of the mercy of God,
to whom he once pardoned all his fins, and he refufeth to forgive
a light offence, to him whom himfelf doth daily offend or may of-
fend. And as it is mod hard for men not to offend , fo it is moft
eafte to heal fuch offences by mutual pardon : Do thou forgive
thy neighbour, and let thy neighbour alfo forgive thee ; and God
as of Covenant will forgive you both. I fpeak of fuch errorsas
befall the Good, being but men, and which rather darken then
extinguifh the light of Evangelical Truth. — — And nothing
more inviteth the mercy of God, and mitigateth his wrath, then
if a man coiifefs his fin to God. If a tierce man will forgive him
that confeffeth his fault, how much more will God do it , who is
more merciful then man ? For he is prone to mercy , and he pro-
mifoh us pardon on this Condition, Forgive, and it (hall be for-
given you. Only do thou perform the Condition prefcribed, and
he will not forget his Covenant, if we from our hearts forgive
our neighbour who offendetrrus, God in like manner will forgive
us, not only one or two faults, but all our fins , fo be it we ftrive
according to our .power 9 that at laft we may be free from all
Vices.
And on c. 2. p. 165. £ He difowns all them in whom he feeth
not Evangelical Righteoufaefs,which is of faith,andis not barren,
but fruitful in works of Charity : But if you are perfwaded that
God is the Author of this Righteoufnefs , know this alfo , that
whoever not in meer profefsion, but in his defires, deeds, and
manners, performeth Evangelical Righteoufnefs, is born of God :
to whom, being confeiousof ( this) good in himfelf ( or having
a good confeiencej he may come with that confidence , as obe-.
dient
( 445 ;
dient children are wont to a gracious father : Thofe that are
like him he will own : the unlike he will difown.
And on lam, 2. p. / 96, 697. Q By his deeds he deferved the
praife of Righteoufnefs : but by fuch as came from faith.
But if Abraham fhould have Loft the fruit of faith , and the
praife of Righteoufnefs, if he had thought much at Gods com-
mand to have facrinced his Son • (hall his faith ptont him , who
thinks much at Gods command to beftow a garment on his neigh-
bour that ftarveth / or to give meat to the hungry, drink to the
thirfty, ,&c. Of fuch force with God is mercy and
bounty to our neighbour, that a woman, that a Harlot , that a
ftranger commended by a work of hofpitality, deferved to be an-
numerated in the Catalogue of the Godly &c. and (he de-
ferved the praife of Righteoufnefs in Gods books , not of faith
only , becaufe (lie was perfwaded that God being the Rewarder ,
no ones good deeds (hould be loft to him , fpecially which was
given to the good, or at leaft with refpeft to God but from hence
in that defpifing the danger of her own life, (he lookt to the life
oftheSpies^
On Heb. 13. p 679 C ^ tn fuch facrifkes God isappeafed to
US ( fUcidm nobis fit Deas.)
G
Ellitis Snecanus Mettwd.Ltx.Ctm. fag. 25 [ For the Ge!ii U sSnc-
[ Gofpel to promife eternal life freely, and yet tore- car -us.
quireFaith and Repentance, are not contradictory. For tbefc
are not required as a merit of Juft'tce, or of Remifsion of fin, and
acceptation to falvation ; but as the Correlative of the Promile ;
faith and good Works are not the Tmpulfive caufe,or Price , or
debt by whofe dignity we (hould Merit eternal life, hut they are
astbeadjun&s or proper effects of faith. The Conditional form
of fpeech therefore [ If thou believe ] denotcth not the caufe,
but the manner. in which Chriits Merit is applyed For
though the Gofpel have annexed its own Condition of Faith ,
Repentance and a New Life, (for thefe are not excluded by faith,
but ra her included) yet it encludeth the Condition of our Dig-
nity and Merit and transferreth thecaufe of Remifsion of fin,
and falvation from us to the benefit of Chrifr.
So pag 1 3 3. and frequently, he makes Piety, Performance, &c.
Lll 3 Con-
Conditions of the Promife : and perfeverance in fin, &c* con-
ditions of the Threatning, indeed going further then I will follow
him.
Geore s h * CZ Eor &' Sol *» iHS Exi Z'f- c °»f e f' v4*g*fl* faith as much
nius. againft ail the Arguments brought for Judication by
Works, as moft ever did, yet faith, Artie 4. ale fuftrf.f. 8p6.
£ Re v. J 2. 1 1 . He that u jufl, let him be juftified (till 9 & c% Anfw.'
John fpeaks here of free Juftification, that is , Remiffion of fin •
and he will have that to be continued &nd continually done in this
life : For though Remifsion of fin be fnlly and perfectly done as
oft as it is done j yet becaufe fin dwelling in our flefli, doth daily
incite us to offend, we have every day need of Juftification and Re-
mijfton of fin. Whence it is that the holyeft men have need ac-
cording to (Thrifts prefcripc, every day, yea every hour and mo-
ment to beg Remifsion of fins. As therefore they whofe fins arc
forgiven, do daily pray , Forgive us our trefpajfes ; fo be that is
Juftified, is Juftified drill ( or further juftified) : The fenfe there-
fore of this place is , Q He that is freely juftified by Faith in
Chrift, let him be yet (or further) juftified, in avoiding fins, by
conftant maintaining (or keeping) that Iuftification which he
hath once attained : Or if he fin, (as the holyeft often fin)
by feeking again the pardon and Remifsion of fins.]
Here he afferteth 1. A need of daily Iuftification from the guilt
of daily fins. 2. That we keep and continue our Iuftification
1. By avoiding fin, that is, by Obedience. 2. By begging pardon
when we do fin: and thus he that is juftified mUft be juftified
ftill ( Though others think the text Rev. 22. fpeaks of Inherent
Righteoufnefs )
Pag. 907. Good Works are not excluded from Iuftification,
fo as not to be prefent or to follow when men are juftified : but
Only from the caufe of Iuftification.that is, There is excluded ork-
ly the opinion of Merit , or the Condition of the worthy-
nefs of Works , but not the Neccfsity and Duty of doing
well. —
Pag. 908. Salvation is protnifed both For Patience , and
For Afflictions, and other good Works ; and yet not bythefe,
tub
(447)
but by Faith do we take the Promife of Grace and Salvati-
on.
Pag, 9 14. Itmaybeunderftood of the Inchoate Righteouf-
nefsof the Faithful, to wit, that Righteoufnefs in us doth Iu-
ftifie , but only Inchoately j and chat Love is our Righteoufnefs ,
but Inchoately. ■
Pag. 904. Many things are required , but in the fame manner
andrefped. For Faith is required as the Inftrument and means
of apprehenfion and application of Chrifts Righteonfncfs :
Contrition as an Antecedent necefTarily conjoyned by Divine Or-
dination.
Pag. 873. Let it be fo that the Apoftle fpeaks of good Works,
yet not the caufe (of Justification ) but the Condition is noted,
&C. vid. reliq. -
He oft confeffeth that Salvation is our due upon the Iuftice
of Gods promise, though not of Merit • and pag. 925. that the
Fathers ufe the word Iuftification for making us inherently
righteous: See what he faith pag. 926,927,91$. of the Fathers
ufe of the words Merit and Satisfying ]
II. "W Oh.Spatigentrergius Mar gar it. T he ol [Iuftification compre- Spangenber-
X hendeth three Members, Remifsion of fin, Acceptation to £i u $.°
Life Eternal, and the giving of the Holy Ghoft. pag. 1 S.] And
p. 21. 23. What doth the wordfreety exclude ? Itexcludeth not
Repentance or Contrition and good Works ; but it exdudeth the
Condition of our own worthynefs, and transferreth the caufe of
the benefit ( of Pardon and the gift of Life Eternal ) on mer-
cy alone.] fol. 14. He makes £tbofe that commit mortal fins,
as Fornication, Theft, Drunkennefs, &c. to fall from grace, and
to ceafe to be Reputed Righteous ~\ Pag. 25. Good
Works deferve Rewards Corporal and Spiritual .
1 1, IlliricHS
( 448)
Marh. Fla . 1 2. I LliricHs himfeiffthe Father of the FlaccUns thatraifed fuch
Hliricuy. J. tumults againft MUanftbon and others in the point of good
Works j doth make a twofold Bar of Gods judgement : one of
ftrid Iuftice , the other of Grace, Accordingly he aflcrtetb a
twofold luftification ..- At the Bar of ftrid luitice we are juftifi-
ed only by Remifsion of fin, on the Imputation of Thrifts righte-
oufnefs received by faith : At the Bar of grace we are luilified
and Accepted in refped to our new Obedience. It is a Iufti ica-
tion of New Obedience, and a Rewarding of \t. t by ( od a Re-
conciled Father at the Bar of Grace.] See r Uv. Scrip ttr^f rati.
6 de FaruiQperumpr&dicat.pag 562. 563 564, 565, ,nd how
much is this lefs then that which I affirm of a twofold Righteouf-
nefs, and iuitification ?
' , _ • ___'
BrcehmLif I3 * T>Rocbmond (another addiSed to the extream in this
J3 point ) though he fpeaks againft Works luftifying be-
fore G od in general, yet when he comes to particulars , he gives
more to them then I have done. On }am 515 he mentions two
erTedsof Prayer ; whereof the firftis to fave the fick : which
though God do as the Principal Caufe , yet Prayer as a means
to excite or awake God ; The fecond effect of Prayer is the for-
givenefs of fin, which is the caufe of ficknefs, j
I never faid that pardon was an erTed of any A& of
ours.
So on verf 17, 18. [ Let us be continual in Prayers., moved
by their efficacy, which indeed is admirable, as appears not. only
by the example of Slm % but 1 &c, And which is the gneateft of
all,fo great is the force and vertue of Prayer, that it cannot on»
ly Appeafe God himfelf when he is kindled to anger , but even
overcome him. ] And on verf. 19, 20 he faith that he that by
Preaching Repentance converteth a (inner, effttleth that his fi.i s
be covered, pardoned and not imputed.
And on c 2. fed. 2t he confuteth Plfcator and Partus and all
that by Works underftand I Ames to mean a Vcorkjng faith. 1 . Be-
caufe he thinks it contradideth Paul^ and takes not down Works
fufficiently
:X,
C449)
fufEcicntly. 2. Becaufc no place of Scripture can be produced in
which the name of Works fignifieth a faith Aduous and Confpi-
cuou* by Works. And we may not urge fuch a*fenfe of words
which have no footfteps anywhere in Scripture. 3. Becaufe the
whole context doth ftrongly contradid this expofition , putting
Faith and Works as coptradiftind ; was the offering of I fate >
Faith Confpicuous by Works ?
And is expofition (that it is only before men that Faith jufti-
fieth) is confuted by our Divines, and contradided by the Text,
which mentioneth Gods imputing righteoufnefs : and the inef-
ficiency of Faith alone to favc.
14. VV/ Ignndus and Index Illiricus his companions , in their Wigandus
** Syntagm. pag. 204, 205, 206. fay, L Hence it is evi- and Mzuh.
dent to whom it is that Chrift teach«h that his Merit.Righteouf- ? n ^«
nefs obtained by fulfilling the Law, or Remiflion of fins is exhi-
bited and applyed : ta wit, to repenting finners, no* to the obfti-
nate,notto hypocrites that arrogate tothemfelvesa Righteouf-
nefs of Works, and farisfadion of the Law : To them that la-
bour and are heavy laden , that is, do feel the heavy weight and
yoak pf (in,&e. Of the order that God obferveth in Juftifying
man, Chrift teacheth thus ; That firft, he doth by his word, that
is the Miniftry of the Law, excite in mens hearts true Repentance,
or acknowledgment of fin, and ferious unfeigned humiliation ,
that there may • be in us true forrow for fin, and all confidence of
our own worthynefs may be taken from us, and we may feel that
we deferve nothing but juft damnation, &c. And then that God
in great love to mankind, doth by the voice of the Gofpel pro-
pound grace, free pardon of fin, righteoufnefs , I ife by and for
Chrift, to all Mortals and willeth,yea commandeth , that all by
this voice do lift up, and comfort themfdves, embrace Gods be-
nefits, certainly believe in the Son, &c. ] (This can (hew no lefs,
then that all thefe are Conditions prerequifite to Iuftification.
And pag. 240 and 262 they conclude that grace is loft by evil
Works, and eternal puniftirnents brought on men,unlefstheyre.
pent ; that Faith, Grace* and the holy- hoftare excuffedby
evil works junlefs we be-again converted to God, &c. Though I
M m m agree
tip)
agree not with them in this, yet hereby it appears that they
Thought fincere obedience was C 'attfa fine qua non , as to the con-
tinuance of our luftification.
15. QO Hemmingiiis ( though the moft noted defender of
%>J the rigid Imputation of Thrifts San&ifkarion asagainft
the defilement of our (in, and of his righteoufne.fi as againft our *
guilt ; on which laft tvotton difputes againft him ) yet goes the
fame way as his fellows, making the. Holy Ghcft to be adually
loft,andconfequentlyIuftification,by fin : and therefore muft
needs makeiincere Obedience to be fine qua non to the continu-
ance of 1 unification. Soon^w.8. 13. he faith ,£ They that
live after the flefh (hall dye ; therefore let the luftitied take heed
left being again deceived with the baits of the rleih, having ex-
cuffed the Spirit, they give upthemfelves to the flefh. Let it be
noted therefore that the Iuftified may flide back, into their for-
mer filth , and caft away Faith, and pcrifh eternally.] via\ reliq.
And on verf. 1. [He teacheth that there is no condemnation to
be feared of the faithful, fo be it they walk after the Spirit.] And
verf. 5. His two Soruet which he faith contains the Apoftles argu-
mentation are thefe : ] 1 . They that live after the flefh, do mind .
flefhly things. 2. They that mind flefhly things , mind the things
of death. 3. They that mind the things of death, are enemies to
God. 4. The enemies of God, difpieafe Cod 5. -hey thai
difpleafe C od, are under the Curfe. Therefore from firft to laft
its concluded , that they that live after the flefh, are under the
Curfe,
Sorit. 2.1. They thatlive after the Spirit , do mind the things
of, the Spirit, 2. They that mind the things of the Spirit, mind the
things of life and peace 3. They that mind the things of life
and peace, are the friends of God. 4. The friends o God, are
pJeafing to God. 5. They that pleafe God , are free from the
Curfe of the Law. Hence, it is concluded from firft to laft , that
they that live after the. Spirit, are. free from the curfe of the
law,
J<iteonlythefe;f>fc or fixof the Luphiran^ not as allowing
then,;
'J
(45 O
their Doftrine of Apoftacy^ui becaafe they are generally noted
(fpecially fince the Cor.fli&s with * ieUncthon and ■ Uorg. Ma or)
to run too far on the other fide in the point of Juftifica-
tion.
16. \/TR« Ro &' Ttohon^Dlrect. for walking VvithGod. pag. 213. Bglm
IV A j- j) rcac |f u j a jf G j s t h e doom of the faid Father upon
all wrong-doers : The fin u not Remitted, except that Which, hath
been x»jnftty taken be reftoredy Either in ad if thou be able, or at
leaft in unfeigned affeclion if thy ftate be waited ] Pag. 215.
j~ Zacheu/s penitent proclamation confided of two branches
Ltik. 14. 8. as well for Reftitution as diftribution : He that
would find the fame mercy,muft follow the fame method. ] Pag.
264. £ The laft and everlaiting doom at that great and dreadful
day, muft pafs upon us according to our carriage in this kind :
Then fhall there be a fevere and fi ncere fearch and enquiry
made after Works, as the figns, and evidences, and outward de-
monftracions of Faith, and the root of Grace in the heart : or of
unbelief and rottennefs at the heart, and confeqnently as argu-
ments of a righteous doom pafled on the Sheep and Goates.
That glorious Sentence of Abfolution, Qomeje biejfed, &c. (hall
be pronounced upon the Godly , according to the effects and
fruits of their Faith, to teach us in the mean time , What Faith
toTrttfiunto^tjd Reft upon for Ififtificatio^cwcnthsit which works
by Love, &c.
( Should I have talked of Trufting to Faith , or Refting
on it, I know what I (hould have heard : Yet I think the
fober and judicious are not offended at thefe words.)
Mmm 2 17. Mr.
(w)
m C la 9 7* 1V1^' C( **' am y in his Sermon before the Houft of Com-
MdotbcrTf' mons #"-22. 1641, pag. 24. [ And for my pare, I
cm- Divines in know not any Doctrine more fuitable to work »pon your hearts
their bumilia- and arTe&ions , then this plain Conclufion : That there is no
tim sermons. ot her way to procure bleffings from G od, or to turn away judge-
ments from the Land, but by turning from fin to t od. The
Wrath and Punifbments which fin hath twifted Repentance w'dlun-
twift ;$in is as a thick cloud, flopping the Sun-ftiine of I ods mer-
cy : bur, if we turn from fin, this will melt the cloud , and caufe
the Sun of Righteoufnefs to (hinc upon us : Sin it is as a Devil in
the Ayr. to hinder our Prayers from afcending : but if we turn
from fin this will charm the Devil, and make Satan like lighte-
ning fall downfrom heaven, &c Sin is a wall cf feparation be-
tween God-and us. To turn from Cm, will break down this wall .•
S<n is the great make bate between God and man , &e. To tutn
from (in, is a key to unlock all the chefts of Gods mercyes. 1 1 is
Clavif vifcerttmDei, A prefervative againft all mifery. O the Di-
vine Rhetorick, and omnipotent efficacy of Repentance / ] Read
out the reft of that ufeful Sermon.
A/f Any of the moft eminent Divines of this Nation in their
■*" Humiliation Sermons before the Parliament and City,have
faid asmuch for Repentance and Reformation as conducing to
pardon, as ever I did. I will not ftand to cite the particular paf-
fages, becaufe my number hath fwelled already fo big, but ufe
them as one Teftimony, defiring them that queition it , to perufe
their words.
98. Dr. White
(45 J)
98. T\r. White in his Reply to Fi/her, page 17^. faith QTheD.Whire.
JL>fProteftant Dodrine concerning Good ^ orks is perfpi-
cuous, Orthodcxal &c. 1. We believe that Good Works are
nccefTary to falvation, &c. z.GodRewardeth Good works of
his bounty and grace, &c. 3. In giving Reward he confidereth
the mind and quality of the doer, the integrity, meafure and
quantity of the work, 2 Chron. 9. 6. 4. The Reward is Certain
and Infallible, &c. 5. There is in all good works, a Dignity y not of
Defert or equiparance,either in refped of God, of whom we can
deferve nothing, or in refped of the Reward $ but only of grace,
divine Jimi/itudt,good*efs and honour. 6. The Reward of Good
works is called a Crown of Righteoufnefs, becaufe it is beftowed
on them which exercife Righteoufnefs, and in Regard of their
Righteoufnefs ; but Merit of Condignity, and Righteoufnefs arc
divers things, &c. 7. The Ancient Fathers maintained no Merit
of Condignity, but by the'word Mgrgrifhey underftood either to
obtain^or to Impetrate, &c 8- The Prime Pa t of mans ufttce,
is the Remifiion of His fins, and the Righteoufnefs of faith; for
without thefe there can be no true and living moralRighceonfncis, c *'••'■
and where thefe are found,good works are never wanting.] ibejetexn
Page 165. Tftj promife of Remifiion of fins is candy- mvtn$ " m
te**i/,Ifa. 1. 1^17,18. Ezek. 18. 21. Prov. 28-13 Mat 6.
Mt * 5* J * 10 If. I0,&l6. 27. Heb. S.g. andthefaniebcco^ .
not abfolute.Mntt the Condition be fulfilled, either actually or in
defire and preparation of mind : and the full afTurance of Ren
fion of fins, fuceeedeth Repentance, faith obedience ,and mortin-
eation,] Page 166. £l. We maintain that fuch perfons only
can have true afTurance and Certainty of their Juftircation which
believe and Repent, and are refolved to obey Gods Command-
ments. 2. A Chriftian of a contrite Spirit believing only that his
fins are Remifsible, and which earneftly defireth remifsion of fins
by the Merits of Chrift, and Joyneth with this defire the cxer-
cifes of Vertue, Receiveth F9rgivenefj, although he be vexed with
fcruplesand temptations and want AfTurance and perfuafion in
himfelftha: his fins are remitted. 3. The particular certainty of
Remifsion of fins which Juft perfons attain to upon their Repen-
tance, Obedience and Faith, is not equal in the firmity of Arfent
to
(454)
r to that afllirance which they have about the common object of
faith, to wit, the Articles of Creation, Trinity, Incarnation, Re-
furrection, &c ' 5. The difference between fome learn-
ed Papilts ('who lived fince the Trident Council) and us concern-
ing this Queftio-, is very fmall (if it be any at all) for they
maintain that juft perfons may have a true and certain * (Tura-ce,
without diltruftful doubting of their J unification, ani that infu-
fed faith inclineth and leadeth immediately to this Certainty and
AfTurance. Laftly our Doctrine concerning the form and man-
ner of Juftiixation, is the fame which Peter Lombard affirmed to
be Orthodoxalinhisdaies &c. 3,
See page 171,173. The Catalogue of Papifts [that areagainft
Merit ofCondignity.
1 9' ] ohn Wiciifii ^rialog lib.^ dp Z\.foL 140,1 4 1 . \_ Phroncf. I.
Iohn V\ jchff. I Q ur true believers as well as the adversaries, the difciples of
Atitichriit, do al ke confefs that to the blotting out of fin^t is re-
qu red that we have t ue Contrition of heart .-whence thenrftdif-
pofition of forrow, which <s not fufficient to the blotting out of
fin, they call Attrition; and the following forrow which is fuf-
ficient they call Contrition — Of Contrition I havefpoken in
the third part of my fermons 64 That it is a l rrow fufficient to
the blotting « ut of fin, which muft be greater for the Lofs of
Grace , then the forrow for the Lofs of any tempo-
ral Commodities, And as long asfuch a degree of forrow
for fin is wanting in the (inner, he doth not fully forrow with
Contrition, for the lofs of the husband of the Church/]
£Hence alfoit appears that he that is truly Contrite, doth not
commit his former fin ; for if he did commit it, he would lofe
the Degree of his Due forrow, either extenfively or intend vely.
And the Doctors truly fay, that, To Repent, is To lament fins
paft, and no more to commit the fins lamented. 3
See his p oofs from Reafon of * future Judgement and Re-
ward, li.4. cap. $9. fol. 168. where he faith, QSeeing God is In-
finitely more Liberal and Bountiful then any temporal Lord : BuC
temporal Lords from the Reafon of their Dominion , at the end
do Reward their Servants : Therefore by greater reafon it fol-
lows,
(455)
lows from his infinite Vertue on Gods part, that he will finally
Reward his fervaflts. But it is not in this life, as is evident : there-
fore that Reward is leftibr the life to come. Nor is it fuf?eient
that the Spirit only be Rewarded ; for the nature of the body as
it is by participation Rational . fo it doth Merit punifhment, or
Joy, as is touched of man. As Therefore it is repugnant to Gods
Liberality and Jti(xtc r ,that the perfons of men (hall not be finally
Rewarded, ibis it repugnant as to the Rewarding of the Corpo-
real nature.]
See alio what he faith of Reprobates falling away from a (late
of prefent Grace and fin returning again that was oncv
out,//£-;.cap. 6, y.fol 54,55, 5 6 - which implyes the nec^
of Obedience to the Continuance of pardon.
i ^f He Homities, accounted the Doitrine of the Church rbeBm\lji
X of Engltnd^ fay as folioweth. Horn, againft d:fo- England,
bedience, and willful Rebellion, part r.p. 545. ( Printed 1 569.)
r Whereby it is evident,that Obedience is the Principal ertue of
all Vertues, and iadeed the very Root of all Vertues, an 1 the
caufe of all felicity. 3
Horn, of Alms part 2 p. 325, ; 26 Q The fame I <>th
the Holy Ghoft alio teach infundry places of the Scripture, fi
ing, Metcifulnefs and Alms- giving purgeth from all fir.5.
livereth from death, and fuffereth not the foul to , to dark-
nefs. A great confidence may they have before the high Goi ,
that fhew mercy and compafsion to them that at - rd. 1 he
wife Preacher the Son of Sir*ck confirmeth the fame, when he
faith, that as water quencheth fire, even foe
eth and reconcileth fin. If ye have by ar
weaknefs been touched and annoyed with fin, it:
mercy fullnefs wipe and wafti them away, as Salves and Remedies
tol'ieal their fores and grievous difeafes. - r.d thereupon that h<
Father fjyrian taketh good occafion, to exhort eargeilly to the
. cifal work of giving Alms, and helpir g the poor
be admoniftieth to confider how wholfom and profitable it is to
relieve the needy and help the- affli&ed , by the which we may
Purgour fins, and heal our wounded fouls j You fee what harfh
language the Church of EngUnd { as they were called ) ufed and
thought ufeful ( which for my part 1 approve not of, for all the
Apocryphal Teftimonies.) But afterward they avoid all the er-
ror that feems to be contained, by their explication ; and con-
clude £p. 3 30. Though they (the Godly; hear and read in Gods
Word, and otherwhere in Godly mens Works that Almes deeds,
Mercy and Charitableneft, doth wa(h away fin,and blot out Ini-
quity ; yet do they not arrogantly and proudly ftick andtruft
unto them, or brag themfelves of them, &c. The Godly do learn
that when the Scriptures fay, that by good and merciful Works
we are reconciled to Gods favour, we are taught then to know
what Chrift by his Intercefiion and mediation obtaineth for us
of his Father, when we be obedient to his will. J
Pag. 320, 32 x. £ And as all thefe by their mcrcifulnefs and
tender compafsion which they (hewed to the miferable arfli&ed
members of Chrift in the relieving, helping and fuccouring them
with their temporal goods in this life, obtained Gods favour and
were dear and acceptable, and pleafant in his fight : So now they
themfelves take pleafurc in the fruition of God , in the pleafant
joyes of heaven, and are alfo in Gods eternal word fet before us
as perfect examples ever' before our eyes, both how we fhafl
pleafe God in this mortal life, and alfo bow we may come to live
in joy with them in everlafting pleafure and felicity. Via c<zhfau-
per.
Horn. Of Repent, part. 3. p. 538, 539. f. If thou wilt return
and put away all thine abominations out of my fight , thou (halt
never be moved, fer. 4 * God will according to his Pro-
mife freely pardon , forgive and forget all our fins , .fo that we
(hall never be caft in the teeth with them , if obeying his Com-
mandements and allured by his fweet promifes,we will immediate-
ly return unto him.]
And fpeaking againft the Papifts Juftification by Works, Horn.
Of Salvation, part 2 they (hew that when we deny Juftification
by Works, this is the meaning, £ To take away clearly all Merit
of our Works, as being unable to defcrve our Juftification at
Gods
M55)
Gods hands, and thereby moft plainly to exprefs the weakncfs of
man, and the goodnefs of Cjed — and therefore wholly to a-
(cribe the Merit and deferving of our Juftification unto Chrift
only, and his moft precious blood-fhedding.] To which I wholly
and heartily fubfcnbe,and therefore exclude Works as far as they
defire.
So endeth this Century of WitnefTes , afribing (in ray
Judgement) as much to the Works of maa as I, and ferae of them
more.
If the Reader would know which of them do fpeak moft my SpalttcnGi^
own thoughts, I anfwer moft of them, if not all, in a great part. Grottos,
But Davtnant moft fully : and next him Bradjhaw, Btrgius % Lud. D ' ( *jam-
Cr*ctHj,3LndDr.Tr»ifs. There are fome of another ftrain (a$ mo0 **
S palatenj. Repub. Ecct. Vol. g. /. 7. c. 1 1 . Sift* *OJ>&c. and cap.
1 1. Sict. 244. &c.Sect. 251. Adfinim. and Qrttitis in far. zt and
Dr. Hammond Tract. Cat.&c.) that might profitably be read
on this fub je&. But I cite them not, becaufe thofe I fpeak to, are
not moved with their authority.
SECT- IV.
I Will notfo far wrong any of thofe Divines that profcffedly
differ from me, as to perfwade the world that they are ofmy
mind ; but yet I will lay down the words of fome of them , that
the Reader may compare them with mine, and judge of them as
he findeth caufc. Thofe that have manifefted their difTent from
me, are of two forts. 1. Some that I fuppofe differ only or chief-
ly but in terms.or methods, and not in any momentous Doctrine.
2. Such as maintain the Abfolution or Pardon of Elect Infi-
dels, or that we are juftrfied before Faith,or fome other Doctrine
of'tnomene, wherein I cenfefs my felf to differ from 'them.
Of the firft fort I wi|l mention Mr. tf/*^ and Mr. B*r<rtfs.
Nnn ' * r . Mr.
(4S6;
*. Blake. ! * A A &• Bla k innis late Trcatife of the Covenants , isfo
jLVX full in averting the Conditionally of Repentance and
Obedience, that he fpends whole Chapters upon it , and anfwers
the objections of the Antinomiansagainft it. See Chap. 14 and
1 5 . and 6, 7 ,8. 1 will not ftand to cite his words, but referr you
to them in his Book.
•
Mr lurgefs. * A/f^- 5^#J words are thefe. 1 teat of Juftif. pag.2io.
XVX Q For fomegrofs fins, there are many Conditions re-
quisite (befides humiliation) without which, pardon of fin can-
not be obtained. J And he inftanteth in Reftitution.
And Led. 20. he faith, that Scripture limits Justification
and Pardon only to thofe fubje&s that are fo and fo quali-
fied.
And Left. 14. pag, 1 17.^ Scripture makes no pardon of fin
to be but where the iubjed: hath fuch Qualifications as this of
forgiving others It is not indeed put as a i aufe or Merit, but yet
it is a Qualification of the fub.e A : therefore our Saviour re-
peated] , Except ye forgive others ^ &c. Atl.io. 47. ltya/. 3.15.
I J oh. 1. 9. // we conj left ,Jta u faithful and )h ft to forgive ^c. By
thefe and the like Scriptures it is plain that Rernifiion of fin it-
given us only in the ufe of thefe ^ races.
And Led. 18. p. 148, 1 49- C P ro P* 2 - Although the Scripture
attributes Pardon of fin to many Qualifications in a man,yet Ra-
pentance is the moft exprefs and proper duty.-- — 3 f we fpeak
of the exprefs formal Qualification, it is Repentance of our fin*,
&c. [*Prop. 3.None may believe or conclude that their fins are
pardoned, before they have Repented, Math. 3 . 2. Lnk- 1 3 • 3 2
^Prpp. 4, There is a necefiity of Repentance if we WQuld have
pardon,'both by necefiity of Precept, and of Means, The Spirit
of Cod worketh this in a man to Qualifie him for tbi* pardon .*
p.i 5 p. Alfo he hath well fhewed in a whole Le#ure,*hat our final
Jl^ification at lodgement, willbc more cqmpleat then this 7^i»
'fsM'p Fw, which we have herc v *
(457)
Yet if the Reverend Author (hall fee caufc to put any fcnfc oa
his words contrary to mine, I (hall readily admit his Interpreta-
tion, it being my purpofe only to produce thofe words that feem
to me to fay as much as I do, and not to fatten any feafe on them
but what he (hall own.
Alfo Vind. Leg. Lect. 4. he faith £ Holy ncfs and fodlynefs is
the end of our Faith and unification ; and that is the meaning
of our Divines who fay, Charity or Love of God is the end of
Faith, till he hath brought us into eternal Glory, and there wc
have pcrfed Inherent Holynefs, though even then the glory and
honour of all that Qia 1 be given to Chrift. Now indeed it hath
pleafed God te take another way for pur Acceptation then (hall
be hereafter. Only this may make for the Excellency of Sandi-»
fication, that therefore is Chrift and Grace,and Juftification 7 and
all, that at laft we may be made perfectly Holy J And in the mar-
gent thus £Becaufe Godly nefs Inherent is the end of our Faith
and Justification.] See more of this,Led. 14. pag 1 33,1 tf.Edit.
mi Iff**
And Led, ?. p, 3 3. r 2. Our holy Dutyes,.tbey have a Proraifc
of pardon and eternal Life, though not becaufe of their !worth ,
yet to their prefence.]
And Led. 4. p. 41. Q And thus in this fenfe , fome Learned
men fay » Good Works are neceffary to preferve a man in the
ftate of Justification, although they do not immediately concurr
to that ad.
And p.4 [ Hence fome Divines fay, That though Godlyaefs
be not meritorious, nor caufal of falvation , yet it may be a Mo-
tive.]
And pag 41 . j~ / They are a Condition without which a man
cannot be faved.j
3 . \A R. Lockjer faith the like , ( whether he is one of thofe
x that diffent from me, or of which rank I know not) His
words are thefe on falof. 1. T 4- defcribing pardon of fin, having
(hewed that it notes Reconciliation that it is an Ad of G od, an
Evangelical ad headdeth, QTis a conditional ad : menmuft
Repent, and then God forgives : Repent that your fins may be
N n n 2 blotte d
Mr. Nlc.
Lockier.
C4SS)
blotted out j thus runs the Gofpel throughout. Repentance hath
two things; Senfc of fin, and Faith in Chrift, which Grace is faid
to Juftifie, btCAUJcArieccffarj C onjiition of Juftification; and with-
l n l me " m out which, though not for which, Go'd * doth forgive. *s4br*-
^Uhoutlt m ham be heved, and it was imputed to him for Righteoufnefs,which
jfc^^/ir-isasmuchasif the Holy.Ghoft had faid , Abraham went in the
givemfyit. right way of IuftiFcation, and fo found it : he fought it notby
Works, but by Faith ( for you know that is the difpute there )
This was imputed to him for Righteoufnefs ; This, , that is , not
Nttdw actus Credcfnt«> the naked ad of believing , the ad ab-
Itradrivelyconfidered, but conjundivtly confidere.d, asfucha
hand laying hold of fuch a perfon • this is the Condition which
the Gofpel calls for , that Chrift be trufted in r which alfo God
Works, which wprk being wrought, Iuftification follows adu r
ally.
Here Mr. L. i. Makes Faith to be the Taking of Chrift; ancP
fodo I. 2. He makes the very Ad of Faith it feif to be Imputed
for Righteoufnefc , not the naked Act abftractively confidered,"
without its object but the act conjunctively confidered , a* the,
hand laying hold of (Thrift, ( that is, asxhis Faith in Specie,; ^He
faith, Pardon is a Condi? ional act. 4. He makes Repentance as
well as Faith the-Condition 5. He makes Faith therefore to Ju-
frifle, becaufe a necefTary Condition of luftification , or a going
the right way to luftification,
«w t n 4- T\yTR- Iohn OVven faith, Treat. againftUniverfal Redemptv
nwKc™' H 2 W j P-53- 1 In thislaft wa y the y are afually called,
cbmeUor of* Ta'th being the means of. which we /peak, and Salvation the end;
Oxford. Faith -the cWift'0* ; Salvation the k-romifed Inheritance -.under
the name of Faith we comprise allfaving grace,that accompanies
it: and under the name of Salvation, the whole glory to be re-
vealed, the liberty of the glory of the children of God , all thai
Meffednefs whichsonfifteth in ar> .Eternal fruition of the bleifed
(459)
5. HTHat Mr. Cranden acknowledged the main part of what
■*- I aflerc, I have manifefted in my Reply to him to which Mr.Crzndon;
Ireferr the Reader ; Sect* 7. And with his name will 1 conclude
this file, as knowing none that is worthy to fuccecd him.
I think upon concurrence of fo many Affenters as I have be-
fore produced, 1 may fafely and boldly advife all thofe that
love the cveriaftinghappineis of their fouls, that they take heed
of their Doctrine who make the meer Receiving of, that is, Af- '
fiance in the Righteoufnefs of Chrift ro be the fole Condition of
their firft Justification, excluding Repentance,and the Reception
of Chrift as Teacher and King, and Head and husband, from be-
ing any Condition of it, yea and will have noother Condition of
our Justification at Iudgementj Who call that Affiance only by
the name of Iuftifying Faith, and all other adts by the name of
Works, and tell men, that to be 'uftified by the Receiving of
Chrift as King or Prophet, or to be pardoned on Condition of
Repentance or Confeflion , is to be juftified and pardoned by
Works : there being no way to be juftified by any aft of ours,
but as an Inftrument, or as a Work • And the Affiance on Chrifts
Righteoufnefs is the only Inftrument : So that all the reft of
Faith in Chrift, together with Repentance and NL w Obedience ,
are not fo much as Conditions of our Iuftification firft or laft -
but meer figns ; and to fay the contrary is Popery , or ludaifm.
Unhappy is the foul that reduceth this Doctrine into Praftife,and
whofe Affections and Conventions are Regulated thereby, f
<c will yet believe with Reverend Mr. lutes, that ("though humi- Hf% \- intit
" Jiationdo not waftithe hands yet doth it pull off the L> loves/]
And I will fay with that choice fervant of C hrift , Mr NeVcctmtv M - New*
of Dedhtm ( Serm. before the Parliament, Sept.. 12. 16.44.. pag. C ?™ QA -
19. 20. J [ There is a way whereby we may prevent ( (Jods
'*• charging fin upon usj and that is, by charging our fins home
" upon our felves* For if we would judge our lelves , we. fbould
" -nc* Be. judged of the Lord, 1 for. 1 1 32. So if we* would ac-
Nun 3 oiS
" cufc our felvcs, indite our fclves, we fhould not be accufed, m-
"dited of the Lord ; If we would charge fin upon our felves,
%i God would not charge our fins upon us : if we would Re-
c< member them,God would forget them ; if we would fet them
c< this day before our faces, God would caft them this day behind
"his back • therefore lee us accufe, indite, charge, Judge our
" felves, that we may be cleared, acquitted, releafed, abfolved 6f
" the Lord.]
Hoornbcek. And I fay as Ffoornbeek, SccwianifmiCorfttt. li. \, c . 8./M87.
*' Et propter promt ff* confequenda, necejjaria eft p tee tor urn Obc-
" dientia : Obedience to the Precepts is neceffary to the obtain-
" ing of the things contained in the Promifes.
Dr. Rob. Ab- And as Dr. Abbot, Nttfamm autem aetreta Remffitpeccatornm
feot. abfqttc Tcenitentia^neque unqutm aita ConAitione concejfa eft. Fu
Aes ergo remijfionu posnitentiant peccatorum anticipare non debet*
Neque vero inde pax.quiafutura peccata nobis remijfa ejfe CreAi*
mus cum Apoftolo, liberaturum nos Dominum ab omni opere malo y
& conjerv at arum ad Regnumfuum^ ubifiqmdfecui intercidit , per
hnmxnnam infirmitatem, eftojed Impietat efto adder e avimum ft*
ctndi quia future auoque peccata. remiffajunt. Uludrton im-
probamus ,P eenitentiam vit£ Cbriftwa affiduum exercitimm & opui
ejfe; ut quomodo quotidian* eft offenfto, tta quoque Remifsto quoti-
dian* fit, nee abfyue poenitentia dicetidum unquam put emus , Remit te
nobis debits noftra. Abbot in Thomfoni Diatrtb. cap. 24. fag*
212.
See alfo what he faith, cap. 25,56. pag. 213 of Faith, as be-
ing a mixt Habit, »* ?** only in the will, nor only in the under-
ftanding, but in the heart, that is in both, and fo to be defined.
T Have produced this Confent , in the point of Juftification ,
A becaufe it is the main that men are offended at : Suppofing it
as eafie to produce the like Confent in many of the reft ; for
example, in that other which Mr. £Vj7 feems to touch upon,
andMr.^r*M^»dothfofunouflyaff<mltmein , viz,. That God
punilhech his Ele& , yea after their 1 unification for all Chrifts
bearing the Penalty, and iatisf v ing for their fin«. Becaufe it is
known to be fo common a Do^rine, I will cice but the words of
two
(4<0
two Divines : the one unqucftionably Orthdox , and a Offerer
for oppofing the Englifh conformity, fo far was he from being a
friend to Popery : The other, the moft Learned, though — ~
of allmyAdverfaries.
I. ]\4R. Fdal! on Lament. 4. 6. <p. 164, 165. Dt#. TbeGod-
^ V1 ly do ufually fuftain more grievous TuniftKnents in this ^-Vdall.
life, then any other people whatfoever.] vtd. ultr.
Pag. 1 37. [ Doct. Every child of God is juftly punifhed, that
faileth in any duty whatfoever it be, that God hath commanded
him in his Word /]
The third Reafon is, [ The lcaft failing in our duty isafin,that
provoketh Godi anger , and bringeth a C Hr f e » & tm li never fo
trifling a matter in our corrupt judgement. J
Tbefecond Ufeis, £ to Reprove them that think themfelves ^* r ; a ,
wronged if they be punifhed, and have not fallen into notorious ^hla Abftr.
grofs fins ; 3. To teach us to acknowledge God to be Holyjuft, p. 87. a c*.
and Righteous, whatfoever he Jay upon us here] I tiiorue ef
. Pag.ij2. DoEl 3. Whatfoever man furTcreth, heistoefteem Gi **f rih
it juftly deferved by his fins that he hath committed. Rcaf. 1 . Be- *^ ^^.
caufe God is juft and cannot do any wrong. 2. All men commit w ith be huh
many fins, the leaft whereof deferve all that can be laid upon us. pun (bed bbtb
The ufe is to teach us i.In all our Afflictions to acknowledge our Goct!y ^
fins to be the caufe thereof,&c 2.T0 lea* n to juftirle God,(which X^fmeL
is the drift of this place) &c ] peg $ l .
Pag 45. \\ D08. 1. Gods people dp acknowledge his Iuftice in
all his Works, yea even in his Punilhmcnts laid upon them.]] v cad
the Reafons and Lfes.
Why did never Mr. firyi nor Mr. Crandan go about to Vin-
dicate that; which they take for the Truth of God , againft Mr.
VdaJ and a hundred fuch, before me >
2«.\/lR Gtwrgn Kendal of Perievcrancein theEpift r.E ver V M '• Gcorgd
fin draws afcourge after it ; albeit he defignmento K < n <l*N*
heaven, yet many times he deftroyes them on earth : Sometimes
blots out their names here below, as much as they are written in
iadehbleCharaficrsabove; yea often leaves them tofufer in
the.
(46i)
their pofterity in this world, after they are Crowned with glory
in the other, and viiits the (ins of their lives after their death, on
that part of them which furviveain their I flue: So terrible is God
in his lodgements , even to thofe who have moft of his mercy J
1^ H E Lord of mercy forgive thofe men that have ne-
ceftkated me to fpendio 1 much time to fo little pur-
pofe, and to draw the Reader to the like inconvenience- ,
and pardon every fault of mine that hath occaftoned mens
offence / And haften that time ; whcn the lacerated divided
Churches fhall be United , and the now contentious, exulce-
rated mindes of their Leaders (hall be calmed and modera-
ted I when the name of a Party or Fa&ion fhall be as hate-
ful as the name of a Drunkard or ^i Whore-monger ! and
the confuming Zeal for mens own Opinions , may be turned
into a Zeal for the Chriftian Faith , and for a holy and
Peaceable heart and life 1 when reconciling Truths (hall be
more Well* come to the Churches ; and they that have fo
long fought in the Dar* for their Extreams, which have
carryed them to Separations and Hatred of one another f
may know at lift what Spirit they are of, and may attend
to the meek iuftru&ions of their Prophet, and the ftill Voice
of the Prince of Peace 5 and unanimoufly following the
Condud of his Star , may return to the (implicity that is in
Chrift 1
And the Lord illuminate and fend forth fome Meffenger,
that may acquaint the Churches with that True 9 .miMe 9 re-
conciling method of Theological Verities , which mufl be the
means of healing our divifions. Let men be railed of greater
fufficiency for this work, and of fuch bleffed accomplifh-
ments as (hall be fit to cope with the power of prejudice :
and let the fury of blind Contradiction be Co calmed , that
Truth may have opportunity to do its work. And let not
the Lord give men over to believe a lye , becaufe they re-
ceived not the Truth in love ! nor give up our ftrength and
glory to be deftroyed by Srhifms,xior bury us and our hopes
in a deluge of Delufions , becaufe we have defpifed the
Unity of his Saints, and would hot know the way of Peace.
" ,'..' '.F'iNis.. '
!&
A<*V
|f ff f f f |f |f f f f f f f f ^
>
AN
ADDITIO N
TO
The 11 th Chapter of the 3 d Part
OF THE
SAINTS REST-
T hath fecmed meet to M r K.to fecond M* Craft-
don t by in Impetuous oppofition of my poor
Labours, and having in his firft Volume againft
M r g, affaulted my Aphorifms, in the fecond co
fall upon my Met bod for Peace of Conference, and
my Book of Reft. Againft the T2 th Chapter
(mifprinted the 1 i ch ) of the 3 d Pare, he hath a Copious Di-
greffion, which I will not now Characterize either as to the T n-
tellecruals or Morals, the Judgement or Honefty appearing in
it, hiving refer ved that tea 2 d and plain Adttoncion to him-
fclf. But becaufe I intended thefe wricing? for ordinary Capa-
cities, 1 would have nothing remain in them wh ch may bean
occadon of their tumbling : For the fake therefore of fcch
Readers is would neither Erce, nor be puzzled with Contenti-
i ous Jan flings about mcer words, I frail give tbcm this brief
I Advertisement following. It is fo farre from my defire to teach
men to build the Peace of their Confcicnces, up r> any nice I
lofophical Controvcrfles, much left on any Errours or fingi
i Opinions of mine, that 1 defire nothing more then to lead them
CO, and leave them on the plain infallible word of God. My
A a 1 1 own
own Judgement concerning that fincere faving Grace, which we
may fafely try our cftatcs by, I have plainly (as I could) laid
down in that Chapter, and ray DWeBiensfor Peace, and in the j
39 th §. to §. 5 *. of my Rcpij to M c Blake : from whence I muft
defire the Reader to fetch it, and not from the Interpretations
ofM r X\ whkh fe feldom have the hap to be acquainted with
the Truth, and who profeflcth himfelf that he doth not under-
ftanimc: (whether it be long of hoc or himfelf, I determine
not.) To thefc I ftiall now nddc only thefe few words.
The everlafting Enjoyment of God in Glory by perfected
Man, is the Felicity which all (hould defire and fcek. This is
propounded to us by God in his Word, and the neceffiry means
thereto prefcribed ; Eveajefus Chrift, and Faith in him, and
Obedience to him, and to God in and by him. The diflempercd
fenfual Appetite, and depraved Will of raaq 3 do incfine to Infe-
rior fenfual Delights* God hath refol vei. that thefe (hall not
betheirfelicity; and that they ftiallnevei) fee happy in the en-
joymentrof him, except they cake him fat Acir Chief Good,
andfofarrc forfake Infcriour Good, which would draw the
heart from him : and except alfo they Give up themfelves to bis
Sonne Jefus Chrift, and to his Spirit,to be Recovered unto Him.
Though all men by Nature defire to be Happy, yet all do not
Defire God as their Ha ppinefs: Nor do the Regenerate them-
felves yet perfectly Defire him, or perfectly forfake that Infcri-
our Good, which was their fuppofed Happinefs before they
were Renewed. The Undcrftanding is commonly acknowledg-
ed to have three kinde of acls : i. A fimple apprehenfion of the
raeer Entity of a thing, or oft fimple term. 2. Judgement ; er
the Conception of a Complex term. 3. Difcoorfe.The firft alone
moves not the Will, becaufe it concludes not of the Goodnefs
or Evil of the thing Apprehended. Thefecond (Judgement) is
either about the End or the Means: and either Abfolute, or
Comparative. Several things are commonly called, Mans End
(how properly I now enquire noe) 1. Felicity in General.
2. Himfelf, the fubjeft, ; commonly called the Tini* em\ 3.The
j Natural and Moral perfection of his Perfou. 4. The Adt of fru-
ition, or perfect Complacency in the Bleffcd object, upon t full
Virion : commonly called, our formal felicity. 5. The Object .
it (elf (that is, the Blefled God ) commonly called our obje-
ctive
ctivc Felicity, and oar finis qui or cujus whether fitly, wefli*U
batter know hereafter.) The two fir ft Nit arc hath tied us to :
Bat notfo the Object, nor to the Perfection of the Soul in a
fpiritual futabJenefs thereto. The firft Abfolutc Judgment pro-
duceth in the Will, a ficnple Complacency or Difplacency : this
is the firft motion of the Will. The Comparative Judgement
where it is neceffary, produccth Intention and Election, or elfc
Refufa!, and rcfolveuhc fluctuating Will. Where there is but
one Good propounded, (either one Objective End, or One
Means of abfolute neceffity) or wherever there's omnimoda R*~
tioBeni, nothing but Good apparent in the object, there is no
work for Confultation, or the Comparative act of Jadgeraent,
and Confequcntly for Election : but the Abfolutc Judgement,
would proceed to be Practical, and carry out the Will to In-
tention and profecutien .- Were not mans foul blinded and de-
praved, there fhould be no Deliberation about his End, and fo
noChoofingofGodas our End: but an Abfolute Intending
his, as having no Competitor .* and it cannot be without great
fin, for the Judgement to make any Queftion or Comparifon,
and fo to Deliberate, Whether God or the Create re be our fe-
licity ? and, Whether God or our Carnal felves fliould be our
End? But feeing our depraved Judgement and Will, andVitia-
rcdScnfes, and the Tempters fetting the Creature in Competiti-
on with God, do ncceffitatc a Comparative Judgement and De-
liberation, even about eur End it felf, therefore there is a kinde
of Election of God as before the Creature, or a ConfentorRc-
folution fo to prefer him, that is neceffary, before or with a
right Intention and Profecution of that End : Bcfides the Ele-
ction of the Due Means, that is, Neceffary, feeing Satan and
our flefh arc fo ready to propound wrong means, in Competiti-
on with the Means of Gods prefcribing. All this being fo,I fur-
thcradde, That the fame Will that hath a Complacency in a
thing as Judged (imply Good, may yet Reject and Nill it,or Rc-
fufc to Seek or Receive it, if it be Judged either a L«ffer Good !
inconfiftent with a Greater, or any way to have more Evil in it j
then Good : And as the Underftanding doth at once apprehend
it as Good Abfolately, or in fome Rcfpeft, and Evil in other;
refpects, and Comparatively a Ltfs Good ; fo doth the Will at
once continue to Love or Will is fo farre as it is Apprehended as
___ A a a a 2 Good,
Good and to Nil! and Rcje# it as Inconfiftent with a Greater
Good' or a hinderer of it. Bat if it fall out that the Inconfiften-
cv of thefeis not dtfeerned or bclieved,or but Impcrfcaiy,then
may the Will by a Praaical Volition Will them both.
To apply this •, The Understanding of the tinregenerate may
know that God is Good, and Good to them, and that in very
many and weighty refpeds he is defirable. They may know that
worldly things will ibortiy leave them, and then if they have
not Gods favour they (hall pcrifh: but if they have, they (hall
ittain both perfedion of body (which they may defire)and per-
ifeflion ofmindc,(wbich they dcfire in general, and may fubmit
' to in the particular way of Holinefs,as more tolerable then Hell)
jbeftdesfomeimperfeainerTeaual knowledge of a beauty, and
! defirablenefs in Holinefs it felf, accompanied with an anfwerable
'motion of the Will: But every unrenewed man, hath more pre-
valentAppreheafionsoftheGoodnefsof the Creature (partly
1 bv unraaftered fenfe, and partly by perverted reafon) and there-
fore apprehendeth God as Evil to him, fo far as he would hin-
der his enjoyment thereof, or would punifh him for finfuif ad-
ihcringtoit : So that I. his higheft Pradical eftimation is of the
Creature yet not without fome eftecra of God : 2. And his
Prevailing Will is to the Creature, but not without fome Will
j to God. And ordinarily fuch men are fo fully convinced of the
Impoffibiiity of enjoying the Creature forever, and being hap-
py any other way then in God, that, though they could wifh
aneverlaftingfulncfs of the Creature,yet(fecing none but fools
do Intend an End which they know ImpofllMe to be attained)
they do therefore compound a felicity in their own fancies, of
the world for a time, and Heaven for Everlafting: One part
ft anding in the enjoyment of the delights of the ffeffi while they
live here; and the other in the deliverance from Hell, andblef
fednefc in Heavm hereafter : hoping that thefe are not inconfi-
ftenc but they may have heaven when they can enjoy cbe world
no longer : becaufe they fee that many Sdats PoiTefs abundance
of earthly blefllngs, and perfecution is not now fo common as
it hath been, therefore they fuppofe they may poffeis the like :
upon which expeaation they Enjoy what the Godly do but ufe,
and fo give it the preheminence in their hearts ; Or if they be .
convinced of the Inconfiftenc y of a Carnal minde (in a prevalent I
degree) I
degree) with an Intereft in t he Ha ppinefs in the Life CO come,
they will either perfwadethcmfelves tint they are not carnally
minded when they are, or one way or other will underprop
their hopes of Enjoying both :Bucftilltheirflcfhtymindcispre- 1
' dominant, and therefore they will cad their Salvation upon the
adventure of foch hopes, as hive nothing but their own delufi-
onstofupporttbero.
On the other fide, the Regenerate, being bere Imperfect in
all their Graces, are Irapcrfc&ly taken off thofe Carnal Ends
which they Intended in their unfanftified ftate, and Imperfectly
Inclined to God as their End : fo are they 3lfo both in discern-
ing and choofing the fitted Means, even Chrift himfelf, and O-
bediencc to him. So that the beft are Carnally minded in fome
Degree, but not in a prevalent Degree, for then they fhonld
die: The fle(h and world have ftill fome Incereft in the Saints,
but not the ftrongeft : is God and the Redeemer may have fome
Intcreft, though not the chiefefr, in the practical Judgement
and Will of the unfand.fied. Whether you will fay, That the
fame man hath two difrincVmconfiftentEnds,one as Regenerate,
the other fo farre as he is ftil! Carnal 5 Or whether you will give I
the name of an End. only to that Goed which hatb the greatefi
Intcreft in him, I will not contend about a word: If that only
be called our End which is prevalently Intended in the main
courfe of our Ives, then it is God only that is our End : But if
that may be called a rrnns End, which is Intended in his diftcm-
pers, and deviations, then the Creature may be calkd our End,
1 fo far as we are ftill Carnal : For it is not only as a wrong cbofen
t Means to our Right End,thacwefinfully adhere to the Creature;
but it is more as it ftancs in competition with oiir Right En<L,and
: as we Will and Love our fle(h-pteafing/*r*> felf. Its true, the
fenfual Appetite may defire hfor itfdf y btct\xk it belongs not to \
it to carry us higher and to Intend an End : But the Rational
Powers mult fuhordimte both Creatures,and our natural delight •
; mthcmtoGod. Aid Idonot think that it fc by a reeer brutifh
: Irrational motion that the godly adhere too much to the creature.
I did therefore deliver ray thoughts on this point,thos : That
j as the A& is denominated from the Objec^and fpecified by it/o j
j the Gi ^ce that is faving muft (as to the A6ts) confift not only in j
j the Abfolute but Comparative Judgement,sod in that Choice or :
A a a a 2 Com-
Comparative Willing thtt follows thereupon: And though there
be 40 intricate Philoibphical Controverfies about mans Willing
the End and Means, which ftand in their way that would make
the raoft exatt difcuffion of this point, yet every Chriftian may
fafely go on thefe Grounds, and Conclude, That when Chrifts
Iatereft is predominant or grcateft in the foul, there is faving
Grace ; but where it is not, there is none, though yec he may
have tome Intereft there. Here is a double prcheminence that
j Chrift mud have, or a double prevalency of Grace, that it may
(befaving: 1. The Objed muft be Preferred before that which
(lands in Competition with it. 2. The Aft muft be prevalent in
1 Degree againft its Contrary, fo far as that the heart and life may
be denominated from it. 1. The Abfolute aftof the Judgment
makes no Comparifon : Therefore in that only the later muft be
lookt after. Aflfcnt to Gods word upon his Authority, muft be
Prevalent againft our Difleot: and that will appear in our feri-
ous obeying it, &c t 2. In the Comparative ad of the Judgment
there muft be both : God muft be Valued and Eftccracd above
all Creatures : AndourEftecra muft be Prevalent againft our
flighting and difefteem of him, 3. The main point ofTryal is in
the Will: And there muft be both thefe prcvalencies before-
mentioned. God muft be Willed as better than all Creatures :
and ourWilling of him mull be in a prevalentDegree againft our
Ntlling or Unwilling. For there is in the beft on earth fome re*
mainders of Averfnefs to God, which may be called a Hating of
him, fo far as they are Carnal : though they are not therefore
fitly to be called Haters of Gad, but Lovers of him ; becaufethey
muft be denominated from the Prevalent Part. The like may be
faid of all the Affections, fo far is they are of the Rational pirt:
for of the fenficive Paffions, there is not fo fure a Judgement to
be made, as I expreflcd fag. 213. and in my Method for Peace of
Confcience*\nt\\t Choice of Mean? all thtsisasclear,if not much
more. Chrift muft be preferred before all Competitors, and all
rejected for him : and our Wtllingnefs muft be in a Degree that
is prevalent againft our Unwillingnsfs, and our Faith as preva-
lent againft Unbelief, and our Subjection muft prevail againft
our Rebellion, and our Obedience againft our Difobedience in
the courfe of our lives. He muft have the main bent of our hearts
and endeavours, though in a particular acl the flefti may prevail.
This
Tfeiis is it chac I have afTerned : and with a Confer* Co this I am
fatisfied. As for the point of fpecification of our A&s, I never
look to fee the Schools agreed about ir, how confidently focver
M* K. talks, as if they all Confpired with him, Call the diflfer-
! ence Gradual or Specifically on pl^afe,fo we agree in the fenfe,
I am content. I chofe to call it a Moral Specificaldifference^and I
j in that fenfe do maintain; That the faith of the beft of the on- |
faaclified is not fpecifically the fame with chat of the fanftified, |
; and fo of L*vc and other Ghccs. As to that Saying faith, all
! other is but Analogically called faith, as I have /hewed in the §
before-cited againft M r Blake. But yet I am not of M r K' s opi-
nion about the Natural Specification of Afts , for all his Confi-
dence. I yet think that A&s are Naturally (and not only Moral-
ly) specified from their Ob jecls, considered Phyficaliy : and are
Morally fpecified by chofe Objc&s as Related to the Laws chat
; command/orbid, threaten, proraife ; and fo by the Laws them-
felves: (which D T Twifs will needs fay, ire no g?ecies of Ads,
! though vulgarly fo called, Vind.GratJ.2 t p4r t i*Bigref.9f^io.)
I now defire no more of the Reader then to Confcnc; i. To
checxprefs words of Scripcurc, which I cited in that C£*/mi.§.
1 5. which I defire him to review : 2. And co that which M r K. j
and I are agreed in. I hope you will take this for a reafonable
motion, it being unlike that the Cretian pen of fo bold a man,fo j
felf- conceited and fupercilioufly fcornful, fhould grant me much '
more then he needs mull. Let us examine his Conceflions, for j
Matter and Words, 1. For fenfe, be confefleth pag, 1 3 7. thus
\tamof M l Y>\lL\mminde, that no fiber Divine Veill tell at, that
if &t love God never fo little without diffembling, yet he fri/7 Accept
it, though fte Uve our tufts before himJ^ So oft he yeeldeth chac
til fincere Love co God,doth prefer him before all ocher. Where
cben is oar difference? Why, he chinks that no ochers, Believe
or Love God at all, but thofe chat Love him above all. I did
affirm/Thacas cothac fame Moral Species of Faith and Love,they
do not at all Believe and Love God : but as co another Species
they do, and truly do it. How oft doth Scripture fay of the un-
fan&ificd, that they Believed iuCbrift, ac leaft, for a time? But ,
I (hill leave it till I fpeak to M r K. himfelf, to prove that men !
unrenewed may have Faith and Love to Chrift, though not fa- ,
ving. And whereas onr Dedor according to the complexion
of!
of his Confcience,doth prefer me to fucced Pelagim ia hii Chair,
for affirming, that Carnal men (by the greateft help of common
Grace, as I opened my jneaning) may have weak Inclination? to
Spiritual and Superiour Good, while he hath ftronger to Infe-
riouc : I would have him review his Sobriety, in making all Di-
vines and Churches of Chrift, (ince the Apoftlcs daies, Co far as
I afo able to difcern by my fmall Reading, or by Reports, to be
Pelagians, i never heard of any that thought fo bafely of the
higheft raeafure of that Grace which is nst proper to the
Saints, as this man doth. If it no whit lead to God, how is it
Grace? If this Doctor dare warrant his hearers, that they (hall
all be faved that have the leaft Faith, or Love, or Inclination to
God ; I dare not Imitate him. Except they love him above ill,
I dare not tell them that they are true DXciples. Nor do I think
that Nature it fclf is Averted from God in the higheft Degree,
nor all the wicked of one degree of finfnlnefs, nor yet as bad as
thty ftiall be in bell. Our Divines that tell us how farre Hypo-
crites may go, do not talk in the (train of this Doctor.
Well I but bow far are we yet difagrecd even in terms ? Why
I faid, that it is not a Natural, but a Mbril fpeciflck difference,
and fo doth he : Pag.109. he faith \jBut againfl Whom I pray do
jou dijpHte then f &c. / dare be bold to fay, there is not one that af»
firms a Nat fir al or Thy fical difference, as you call it, between the
atts of Common and Saving Grace in this yonrfenfe~\ And is it not
pity that this Doctor that is fo well agreed with me for fenfeand
terms, (hould be put to the trouble of fo tedious a Digreflion.
Forfooth, I did unhappily express my felf, becanfe I ufed n0t
his term [ m 4pf>retiative~} which though I neglcded, I think on
fuhacient reafon, yettoPlcafehim, I will ufe it when I think
on, and have ao better. And fo we were beft part while we are
Friends.
$§§§§#§§## |f i
M r (Jata^ers firft Letters,
A N S VV E R
To a Qju e s t i o n about
Adminiftring Sacraments
in a private place, wherein his Advice was defi-
red by the Minifters of our Aflociation :
Wherein he declareth his Thoughts of two of my Writings,
which fome quarrel! with.
Worthj Sir,
He reccit of your kinde and brotherly Letter,
together with thofc two pious, feafonable and
ufefull Pieces, which you were pleafed to be-
ftowonme, as upon the delivery with much
gladfomnes of fpirit, I could not but entertain,
fo with no lefle thankfulneffe of heart, by thefe
I defire to acknowledge. As for the long delay of this mine ac-
knowledgement, my humble requeft to your felf, and thofc
other your Reverend Aflociated Brethren is, that it may not
be mif-interpretcd, as either proceeding from a wilfull negleft,
or favouring of a dif-refpe& either of them er your felf; which
indeed, IconfefTe, might not unjuftly be deemed, unlefle the
reafon of it were rightly conceived ; but when the occaflon
thereof (hall be truly related, I hope, it will remove ail fufpiti-
onaadfurmife of failing or faultinefle on my pare in either
ktnde; the packet wherein your Letter, with thofe precious
* Pieces,
Sieces, was included, came not to my hand ( by whofe default,
I know not)unti!l the eighch of this inftant; on which day it was
by a mefleng'er from London delivered to my fervant at the
door, and by him brought in to me fitting at dinner with fomc
ftrangers ; which having prefently broke up, and having caft
mine eye on your name at the foot of your Letter, I could not
forbear to reade over, and with much cheerfulneiTefo dfd, be-
fore I rofe from the board , and fo laid afide, refojving by
Gods permiftion and ailillance, to return Anfwer thereunto,
fo foon as I could have opportunity for Come curfory Survey at
ieaft of either of your Pieces ; which alfo after a little time
taken for the fpeedy difparch out of the way, of a Work left
with me for allowance, being tuddenly to pafTe to the Prefie, I
fet prefently upon; and having with as much expedition as I
could runnc over either, being fo drawn on with that delight
and content which I took in thefubjed: matter of either, that I
could not afford unto my felf any refpite, fave as urgent occa-
sions unavoidable enforced necefTary interruptions, untili I
hadaccomplifhed my refolved intendment ; when I began now
to fet pen to paper for the drawing up of an Anfwer, 1 was ex-
ceedingly damped, taking notice of the date of your Letter,
which I had not formerly obferved, being Ui-Uj 9. full two
moneths ancienter then the arrival of it with me : while with
myfelf Iconfidered^not only, that what I fhould return in
fome regard might come altogether unfeafonably, but that this
long delay might be fubjed: to mif-interpretation, as arguing a
difregard and flighting of my.Reverend Brethren of better
dteem and repute then my felf r not vouchfafing them fo much
as a line or two in fo many weeks intervening, and a backward-
neiTe to enter into any good correfpondence with them ; a dik
pofition which from my heart I have ever abhorred : howfoe-
verconfeioustomy felf of mine own weaknefTes, I have never
been over- forward to intrude my felf into the affairs of Brethren
abroad; nor have had much occafion of entercourfe in thi*
kinde, living moitly in an obfeure corner , fave with fbmc
few of my Brethren, with whom by occafion of alliance, or
more inward converfing together formerly, I bad contracted
and continued familiarity and acquaintance. And thus much
baving premifed to clear my felf from any afperfion or fufpi-
tioaJ
tlon, that this long delay might have occafioned, of ought
inthiskinde, I (hail proceed unto that, vvhichi refolved tore-
turn.
ii.
That Work of yours (to begin with it) which your felffeem
to have fa light an efteem of, is In my recount a very precious
piece, and of lingular good ufe ; For that therein chat great
and weighty bufmc fie, wherein fo many millions of fouls are
fo nearly and deeply concerned, is in my poor apprehenfion
(and 1 fpeak it finccrely, and without flattery) more fully and
exactly difcuffed and determined, then in any that I have hi-
therto lighted on, that have deal: in that Subject. And indeed
herein have you carried your felf with exceeding great wifdom
and warineffe , as by labouring to difcover anddiftingu-ifli the
grounds and nature of this malady according to the grounds
from whence it proceeded , that the remedies may be re-
fpedively applied with the better hope of defired fucceiTej fo
in cutting out an even- way andcourfeor cure, between the mi-
ftakes of many godly Teachers concerning the true Nature of
Faith on the one hand, whereby many weak fouls have been
formerly further mafhed and entangled , that were more then
enough puzzeld and perplexed before; and thofe abfurd and
impious conceits maintained by men or corrupt mindes or affe-
ctions, or both, who like unskiifull.or unfaithfull quackCalvers,
by infilling of loofe and lewd principles into the mindes of
thole that are feduced and deluded by them, as by palliating
plaifters, and ilupifying medicines, give their patients eafe of
their pains and aches for the pre fen c , but wichall call them into
more dangerous and defperate difeafes. And truly, Sir, for
mine own part I have ever been of the mindc that thefe fcrupu-
infitics in weak and tender hearted Chriftians, are as fomc
weeds^ which though weeds, and of no good ufe, yet argue a
good foil, which a skiifull Husbandman therefore will not rc-
fufe to deal with, or to deal for, being on good terms tendred
in fale v asoneunskilfull it may be would: And )ct as thofe
weeds, becaufe but weeds, would be rid out of the way, for
that they cumber the ground, and hinder the growth of things
more ufefull; fo theie needleffe fcrupuloficies , though oic
fignsof a gracious foul, of an heart defirous to approve it
feif unto God, carcfulltopleafe him, and fearfull to offend
* .2 ' him.
him, yet becaufe they much diftrad and difturb the rainde, dif-
able the foul unto that chearfuli fcrvicc chat God requireth of
his, and hinder the growth of grace, which would thrive with
many much better if they were away ; my courfe therefore hatlr
been with fuchasl have found much perplexed and molefted
in this kinde, to perfwade them, upon the groundlefnefle cither
of the affedion it felf, or the inference which through weak-
nefs of judgement agamft themfelves they thence ufually raife,
to endeavour what they may, to lay them afide, and remove
them ; withall advifing them to look principally unto duty, and
leave the comfort of Aflurance as matter of reward unto God,
when he (hall pleafe to afford it; yet not negleding the means
whereby it may be attained, of which I conceive this to be a
principal one, to wit, a fedulous application of themfelves unto
a conftant performance and confcionable imployment of them-
felves in thofe offices, which their peculiar (rations and relations
as well as thofe which the general calling of a Chriftian requires
of them.ButjI/VjWhat do I thus cafting a di(h of water into that
River, unto which I may juftly , and (hall not fail to dired
others, and whence I deem it no difparagement to draw my
felf ? The Lord vouchfafe to blefle your labours herein, anc
yourfelf abundantly for them, as I doubt not but that many
do, and will blefle him for your felf and them, even then when
you (hall have no need of their bleffings, having fully recei-
ved the fruit of your labours, and being now inperfed blifle.
This onely to (hew that I have ferioufly perufed it, and how I
efteem of it.
For the other Piece, concerning Aflbciation ; which I hav<
likewife runne over : albeit I be my felf now miles emeritus, b}
reafonof age and infirmities otherwife, utterly difabled untc
my wonted employment, and do therefore in effed retain onl)
a bare Title, to keep out fome unworthy one, that were like
otherwife to be obtruded , but for which I had long fince
wholly refigned as well the Tide as the burden together with
the benefit, which another enjoyed* fo far as it can be attained,
yea further at prefent then is by me received, neither hath ir
been my happinefle fince that fome fzcz of a Difcipline hatfc
been fetled in thefe parts, to be able to convene with my Reve<
rend Brethren of the Clajfis, wherein I refide, at their ordi-
nal'
nary meeting places, or to enjoy their Society, fave, when
they have been forced for want of a full company to come hi-
ther down to me, that I may ferve as a eifer to make up a com-
pieat number ; yet doth it exceedingly rejoyce me at the heart,
to hear of any fuch Combination and Agreement of the Lords
faithfuil fervants in any part of the Land, endeavouring as with
one (houlder by mutual confent to carry on the Lords work,
and to fettle and fupport the diftraded and tottering eftate of
his Churches among us, by fwarms of mifleaders, and (hoals
of their followers, miferably torn in pieces, and almoft utterly
laid wafte in moft places : And it reviveth my fpirits not a little
in this prefent feeble and fainting condition , by miniftring
forae matter of hope to me, notwithstanding fo many plots and
projeds on foot to undermine and fubvert his Miniftry among
us, that the Lord is not yet deferting of his Congregations in
the middeft of us, when he raifeth up the hearts of fo many his
faithfull and able fervants, to put their hands joyntly to a work
of this nature. Nor fhall mine inftant prayers unto him ( the
only fervice that I can do you) be wanting in your behalf, that
he will bepleafed, to ftrengthen your hands in this his work,
and go along with you in the proiecution thereof, that by the
gracious condud of his powerfull Spirit, taking good efTeft,
and finding a profperous iftue, others may be encouraged to
undertake the like werk, to the further reftauratiori and better
conftitution of his Churches among us, the prefervation of his
people from thofe damnable Doctrines, deftru&ive of the very
power of piety that are fcattered abroad in all places with us,
and theftrengthningof his flocks by mutual affiftances againft
foch feducers and falfe teachers, as would by flight or might
be either creeping in among them, or breaking in upon them.
There will, I doubt not, many difficulties encounter you in the
carrying on of fo weighty a work (for what work of worth
or weighty concernment is without much difficulty accomplish-
ed?) as well from tunning and fecretuadcr miners, as by open
and violent oppofers. But the Lord All-fbfficient is able to fur- •
nifh you, aswithfpiritual wifdem to difcover and elude the
wiles of the one, fo with Chriftian courage to wreftle with,and
out-wreftle the other, foas'that neither of them may be able to
prevail againft you, no more then thofe adversaries of Gods
* 3 people
people did in Nehemlahs dayes, either by their fox-like wile^
or by their Lion-like threats and forcible attempts againft thofe
defpifed and derided ones, that then laboured in the reftaura-
tion of Gods Church, and Conititution of his Service, amids
thofe manifold obftru&ions , difiurbanc.es and difadvantages
v which in puVfuarke, thereof they met with, as well at home as
from abroad ; yea whatfoever the iffue of the bufinefs fhali be
(for the iffue of no mans attempt is in his own hand)your pious
endeavour (and that is all God requires of us) (hall not go
unregarded or unrewarded with God. Bat I forget whom I
write to ; (onely I confider, that the acclamations even of idle
fpedators are wont fomewhat to hearten thofe that are wrefi-
ling or running in a race) and whom you intimate to have
written unto, Bretheren much better able, each of them feve-
rally (jointly how much more abundantly ?) to afford you ei-
ther advice or encouragement then my felf ; -and who, in likeli-
hood, your Letters arriving far fooner with them then with
me, have long before this given fatisfaction to you in the office
therein required of them.
To draw towards an end • as concerning the particular Cafe
propounded about the Adminiflration of the Sacraments of
Baptifm and the Lords Supper in private upon fome fpecial oc-
caiions: The Directory indeed doth reftrain the Adrainiftrati-
on of the Sacraments unto the place of publick meeting. And
I doubt not, but that the Queftion concerning the private Ad-
rainiuration of either was ferioufly conftdered of,and fedulouf-
ly debated in the Committee whereunto that part of the Dire-
dory was then defigned, and again upon their report, if any
doubt were moved about it, in the publick Affembly; where
if any were, the Scribes who took the feveral debates there in
Writing, are beft able to enform : For my part I am not cer-
tain whether it were queftioned at all in the Affembly ; nor do
I remember that that part of the Directory fcii to the lot of that
Committee, whereof I was a Member : But for mine own opi-
nion herein, I concur in judgement with that learned man Sam.
J\4arcfiuA in Decifiombiu Theologicis regimen, ordiKtm, praxin
& etttaxUn fpett ambus, J^v. 2. & 3. to wit, that howfocver
loci & temboris circumfianti<£ non [unt de ejfentii Sacramenti,
ye? it is a thing meft convenient, confidering the nature and
ufc
life of the Sacraments, ut in publicls conventibus admmftrtntnf>
which by him appears to have been the judgement of Calvin,
and is affirmed to be the conftant praftice of moft of the Re-
formed Churches : And the contrary practice, as it may fecm
to favour, and be a means to nourifb fomePopifh conceits con-
cerning cither Sacrament, the reliques whereof remain ftili
with many among us : fo being in fome cafes admitted, it may
bring in many inconveniences, one requiring the like privi-
ledge as well as another, and much murmurings and heart-
burnings, that it is not alike condescended to, though the cafes
be not alike. Yea it is apparent already, that where way hath
been given thereunto, others expe&ing aud exa&ing the fame
liberty, moft Baptifms in many places are become private : as
alfo private Communions arc jgrown very common, defired
moft by ignorant or Popifhly arretted people. For the Obje-
ction from the children of Believers right to Baptifm* Ifup-
pofe the Anfwer not difficult: True, where it may fitly, and
with due conveniency be had : nor conceive I, under fubmifli-
on to better judgement, that the examples of the Eunuch ba-
ptized by Philip, or the Jayler by Paul, are of much force here,
to infer the like ufage and practice in feded and embodied Con^
gregarions. And for the other Sacramenf, which is a more
fpecial badge and profeffion of our mutual communion with
that body politick whereof we are members, it feems the rather
to require a publick Convention : neither feems there to appear
in Scripture any the leaft track or intimation of any admini-
ftration of this Sacrament, fave at times and in places of publick
Convention.
* Thus, Sir, I have been bold, according to your requcff t to
acquaint you frith my thoughts herein, without prejudice to
any, that may herein diffent from mc, and with fubmiffion of
mine opinion to further information from others that may be
cither quicker fighted, or better experienced in bufineffes of
this nature, being a matter not fo much of ncceffity as of conve-
niency and expediency, wherein the fcale in fome cafes may turn
cither way.
The Lord, Sir, vouchfafc to give a bleffing unto the prcfent
bufinefs : and to fupport and ftrengthen you both in body and
minde, that you may be yet further ufefull unco his people, a»
by
by your conftent courfes and indefatigable endeavours hitherto
you have been. That which is and ftiall be the hearty prayer
of hirn ; who earncftly craves of you the like drift ian office at,
the Throne of grace in his behalf , that he may be fuftained and
enabled to ftand upright in thefe faltring and deficient dayes,
that the clofe of his frail and fainty condition, which he appre-
hendeth near at hand, may be accompanied with inward com*
fore and peace ; and whofc defire is hereby to acknowledge
himfclf
Rtbritbjvty 20,
Your unworthy Fellow-fervant,
and defervedly high efteemer
of your felf and your
fruitfull Labours
Thomas Gataker.
POSTSCRIPT.
SIR,
f \Lbeit I cannot prefent j 'ouVvith ought of mine equivalent, or*
JLjL, of like fife to either of jours, jet I fbxllintretf jouto accept
effuchaforry Piece , asfome kindeofneceffitj hath extorted from
mt, Which With thefe youfiaS receive 1 The defect of nij memory
much failing me, asjoumaj eafilj defer j by mj frequent mift l a-
k*ngt % which I hope you w#0 exfssfe.
M r (jatafyrs kcond Letters
Declaring his
JUDGEMENT
OF MY
A POLO G Y-
Worthy Sir,
YOurs of May 24. together with your very welcome
prefenr (for both which I return you many thanks, a
forry requital) came to my hands Jute 7. upon receipt
whereof, perceiving by the Title, that it contained
much variety and ft ore of futh matter, as I much defired to fee
dealt in by fome able hand and pen, and deemed none fitter in
divers refpeds to undertake then your felf ; I prefently fetting
all other bufir.rffesafide, curfory
perufalc rb« which I pucpofely made
choifeof to I Mr Kendal, the
rather, . 1 by
fome hȣ ugh I had never feen ; and a
religious Gentlewoman fc me, among other dif-
courfe, related unto me, that underftanditig that notice was gi-
ven of an Ofdination of Minifters ch a day in fuch a
place, and repairing to get a ^ room, the
better :o fee the whole carriage of that folemn performance.flie
* * deman-
? •
demanded of the Clerk (as they term him) who officio u fly at-
tended her, Who was the Paftor of the place ? who anfwered
her, ic was one D r Kevdal, a gallant Preacher, one that had
written againft M r Baxter < % and by occafion thereof asking me,
who that M r Baxter was ; I told her,if (he would but read fuel)
a work of yours, which I ufed to commend to my friends, and
had bee» fometime longiince commended much to me by a pi-
ous Kinfvvoman, that profelTed to have received no fmall be-
nefit and comfort by ir, (whenaslhad notfo much as heard of
your name before, tbeygh of another of the fame name, no-
thing like you) fh« might foon come to know both who, and
n'hat manner of man you were. Howbeit in reading over
M r EjnsVindkia, lighting on a ftrange Expofition of that
Scripture -phrafe, inGods fight, cited out of him, there began
to arife fome doubt in my minde, whether the mans foundnefs
of judgement might be all out anfwerable to the high report
railed of him, and abated with me much of the efieem, that I
had formerly entertained of him. Nor do I finde it much im-
proved again with me, by his whole Digrejfion read over, as I
finde it related here in your Book ; notwithstanding that, Tan*
quam Matupu angfiis, Nee mtdik plus parte lives cretins In au-
ras, Defpkit cmne nemns ; and as one mounted up into fome
lofty Chair, hefeemtocaft his eye down on his Adverfary,
whom he haih picked outtooppofe, as one fitting beneath at
his footftool, or lying far below him on the ground ; whom he
therefore frequently turns ofTrather with ironies then with Ar-
guments. But fuch high. flown fpirics I have fo oft obferved, to
be large promifers and fcant performers, that aptsd we m&gna,
fidem prom- ft levant ; and I fee them fometime, while they
rtrive to (hew their rank wits , flip into fuch abfurdities, as
other of weaker brajns and fliallower capacities are able eafiiy
to defcry and difcover the folly and vanity of, while rhey pleale
and pride themfeives in them, and look that other fhould ap-
plaud them. Having difpatched your Debate with him , I
went on to the eniuing ones, in whom, as in the former, many
paffages I could notreadebuc with much indignation, divers-
not without laughter. And truly, Sir, it vexed me not a little,
to think how you were fallen into the hands, not ^ dko-j&v on-
ly, but as the Apoftle fpeaks, f utittw^ xj r civ &'(%•,'} w arifdxw,
fuch
fuch as feem to have laid afide in their dealing with you, not
Chriftiamty and charicy alone, but even common civility, inge-
nuity, humanity, and fhame : and yet withall could I not for-
bear to laugh at their foily,thac had no more wit and difcretion,
then by fuch manner of dealing fo ir.confiderately to lay open
their own nakednefs, andcxpofe themfelves in the iflue unto
contempt even with the meaneft,lofing much of that reputation
wich fobei": minded men at leaft,that before by their parts other-
wayes they had gained,while by fuch unchriftian, unfeemly and
unfavoury carriages they feek to improve and mhance it.But you
have, Sir, for che main matters in contelt between you and
them, befides their reproachfull and cheating courfes (for they
are many of them no other, no better) fo put it home to them,
that you have throughly and abundantly vindicated your felf,
caufe and credit, from their falfe and frivolous afperfions, with
all not grofly fore italled and palpably partial ; and I fuppofe
they will have little lult (thofe later of them above pointed at, I
mean, that yet furvive) to reply ought, unlefs they have fo
brazed the fore-head, that they regard not at all, what men
deem or fay of them, fo they may feem to fay fomewhat, and
have the laft word : Which is, I doubt, in part the difpofition
of that grand Champion of the Antipxdokiptift<c (for an Ana-
baptift he will not yet be termed) who ( as I am enformed)
hath lately publlfhed a Work of that fubjed, in way of Aofwcr
to a whole half dozen of Oppofices, whereof you are faidto
be one.
For your Confeflion, I fhould have been glad to have feen
it, and (hall be right glad to fee it, when it (hall come abroad.
But I heard nothing at ail from your Bookfdler concerning it :
vour Letter and Book being brought over to me by a poor wo-
man, whom he made ufe of for the delivery of it, who having
delivered it, made no ftay. Nor do I fuppofe that it needed any
perufal of mine, not likely to contain any matter of moment,
that would require change: and ir fome phrafe or form of
fpeech (houid have occurred, concerning fome notion, which
in other terms I fhould have deemed more fitly cxpreffed, yec
might your own expreflions feem the fitter to you, as mine to
me • nor would the matter in likelihood have been of that im-
portance, as might countervail either the delay of the Work,
- * 2 being
being already in part wrought off, or the damage neceflarily
incurred , by either the flay of the Prefs, or reprinting, while
Letters at fuch diltance pafi'e vici/fim to and fro. Otherwife I
fhould not have been nice of affording that office, though leffe
needfully to one, whom I ingcnuouQy acknowledge to owe io
much to in divers refpeds , and concerning mine efteem of
whom I both fpeak and write that occafionally to others, which
I will not to your felf; which I am not wont to deny unto di-
vers other, whom I ftand leffe engaged unto, rtqucfting of
me, for what caufe fometime 1 know not, to perufe fome
things, which they fmrpofe for the PrefTe, or have already
publifhed, and to give my thoughts thereof; which though I
finde fometime a thankiefle office, yet hath proved with orhcr
fome not unufefull. From yours, «ft>, I (Tiould rather have
hoped to learn and gain fomewhat, then to help mend or better
ought.
As for mine own work,though having found k a very tedious
bufineffe, to raife any wcll-compofed frame out of fuch maim-
ed and confufed Notes or fcraps rather, as I finde them to be;
yetl had begun to fet upon it, and had written out fome few
fheets of it, when fome other urgent occafions intervening,
enforced to lay it afide : and to let you know the plain truth, I
am now at a ftand (confidering the multitude of intricate que-
ftions^ and nice fubtilcies concerning this fubjecl, thkt I meet
with in the writings of learned men, occafioned a great pare
of them by thofe vain and fond fancies, which thefe men have
of late broached, andmai.y are much taken with among us,
fuch as I little dreamed of, when above twenty years ago I dealt
in this Argument,framing my then Difcourfe in a practical way
moft,tothe capacity of a plain popular Auditory, in doubt
whether at all to refume it, and return to it again. Howfoever
I fnali hot refrain briefly to acquainc you with my minde con-
cerning the feemin'g difference of thofe two great ApoftJes in
this point, which I fuppofe will prove the fame in fubftance
with what I finde here in yours.
The Cafe or Queftion in Paul and fames to me feemsnot the
feme. In Paul the Qutition is of finne in general, concerning
which when any man (hall therewith be charged; there is no
Cleans whereby he may be juftified, that is, juftlyaffoiledfrom
the.
the otherwifejuft charge of being a firmer, but by his faith in
Ckrifts blend •, Chrifts bloud having made Satisfaction co Gods
Jufticc for fmne ; and his Faith in it, giving him a right to it,
and intereft in it. Whereas in Jame s the Queftion is concerning
fome fpecial finne, and the queftioned perfons guilt of ic, or
freedom from it, co wit, Whether a man be a trie or a coun-
terfeit believer, a found and fincere, or a falfe and feigned Pro-
feffour? In which cafe, any perfon that is wrongfully fo char-
ged, may plead not guilty , arid offer hirefeit to be tried by
his works, as in fo me cafes Gods Saints havegtone, even with
appeal to God himfeif : That which may be illuftrated with in-
flances for either cafe in Abraham , Dtiid , fob , Paul, and
others. The firft hint and occafion given me to the considera-
tion hereof, was from a Collation that a reverend and learned
Divine M r John Bejfc, one of the Senior Fellows of S r Johns
in Cambridge had of this Argument, wlienl was a young no-
vice in that Houfe. Paul, faid he, dealeth in genert didaftico>
by way of Inftru&ion and Information, as the Matter giving
the Scholar out his leflbn : theonelyway for you, being din-
ners by nature, to become difcharged of your finncs,is by faith
in Chrifts bloud. James, in genere elenftko , by way of Exa-
mination and Triall ; as the Mailer in hearing and exami-
ning his Scholar. Have you learned yourleflbr? Yea, then
you can fay it, you can conftrue and pearce it : if not , it
is certain you have not yet learned k. So here. Have you taken
out the Lcflbn Vaul taught you ? Yea, then you can fay,
then you can (hew it. Do you believe in Chrift ? Yea,then it will
appear in your life, elfe it is apparent you do not. So he then;
and either from him or feme other I remember to have heard
that cited as Zanchies* Fides juftificat homiKem, of era juftificant
fidem. Thefe gave hints of that, which I afterward pitched on.
But I hope this l»a*\iw*ils will fhortly be more fully difcuffed
and cleared at the Commencement in Cambridge, where ( as I
am informed by a Letter from my worthy Friend D r Tucknty,
who withall fent me his Sermon, a Learned and pious Piece,
Preached at the Funerall of that Faithfull and Painfull Servant
of Chrift D'Hiil, now at length Printed: The lofsof whom
and memory of it, together with tie late departure from us of
my next Neighbour ifawkitaker, not coming ftiort or that
* * 3 other.
other eminent perfon either for piety or feduiity in the work of
the Lord, wherein alfo they were for fome fpace of time Col-
leges, while God was pleafed to continue any meafure of abi-
lity to him, and a mirocr of patience amids thofe extremities
of pains that tfc? Lord for a long time exercifed him with, pro-
ceeding from exalcerated Kidneys, a Stone in the Bladder, and
the neck thereof gangrened ; a pretious man, and the lofs of
himrmach lamented by ail the Pious in thefe parts. Ah, how
many fuch ufefull Inih'uments far younger perfons then my
felf hath the Lojtfl of lats taken away in the midft of their daies,
in the prime of their ffi'ength, when they might have further
have been very ferviceabie to his people, having much need of
inch in thefe ioofe and unfetled times, while I ftay ft ill, as a rot-
ten ftake in the hedge, rather needing fupport then helping to
fupport j or as his truncus jicttlnus, inutile lignum, wxJmj oswaeia,
encombring only the ground ; an ufelefs creature, a bare title
of a ftander, which now at length I have alfo wholly in ajman-
cer diverted my felf of, and devolved to one of good abilites to
undertake and undergo the Charge, under the weight whereof
I have long groaned. But, Sir, you may perceive by this im-
pertinent eicurfion, qmrn per atattinmalam tunc, as he terms
it, and Solomon himfelf , deliram, as the propriety of the word
is by fome Criticks deemed to import, and forget what I was
about, and had begun to relate. De J emit a in viam. At the
approaching Ad or Commencement at Cambridge, the former
Thefisto be difputed and aflerted thefecondday isfaid to be
this, faeobm non contradicit Paulo in *s4rtictilo Jufiificationis,
the later is concerning the Deity of Chrift : Thofe for the flrft
day are, Evangelici convenienies in fmdamentalibns dtbent ft
mtituo ferre in extrafundamentalibw, Articnli fidei fupra ra-
tionem non funt contra ^rationim* All of them very feafonable
and futable to the ftate of thefe times.
In running over thefe your Elaborate- Debates, (which I
wonder much, considering mine own weaknefs efpecialiy, how
you were able with fuch fpeedtodifpatch, or could finde time
but to write) though but otagffoft (which a great Author inhi-
bites) and by ftarts, (being oft interrupted by unavoidable in-
tervening occurrents, and reftlefs, untill I returned again to
them) fo greedy was I of devouring the whole, when I had
once
once taken a taft of it, that much of it went 'down i
chewing, while I feared to be taken ofFmainly, if ro: wholly,
ere I were got to an end, by fome expeded imploymer t<, which
go much againft the hair with me, but I cannot fhifr off H<
bcit in this porting hafte I took notice of a flip or two overfeen
at the Prefs, and in the Errata therefore not appearing : It is
the want of a negative in two places not farrc afunder, iflmi-
ftake not, with L. C. p. 270. prope fin. The firfi Grace bath a
prerecfttifite dndition, though oft preparations .Sec. Should it not
be, no pr ere qui fit e Condition f Again, p.276. /.1 2. I. Thtt God
did (not, fure wants) from eternity fend his Son, but in the
fulnefs of time, &c. but any ordinary Reader may of himfelfea-
filydifcover the defect in either of thofe places, and without
other help fupply it. As alfo that in the Debate with M r Rt
/M55./.2. The mo ft—- that explain (for, exclaim) againft my
Judgement. But ibidp.^S.l 9. there is a patfage that I have been ;™/ s arc
chewing the cud upon, and cannot get over: The words are ro: p Utas
thefe, Credere non eft alius fubditi vcl legatarii, fed Recloris, m j fenfc,
fudicis & Teftatoris, &c. I am not ignorant that Cfedere in that but otheui
fenfe, whence with us a Creditor,for^W alteriw quidpiam com- ab ^ rci
mittere, may be atlio Teft*t*ris, but how that will agree with ""^
the main drift of your difcourfe, I conceive not, and there r,b.J
feems therefore to me, unlefs I miftzike, fome miftake in the
words.
Concerning Believing in Chrift, ( which feems fcarce good
Englifh) or Trufting tnhim, ox in him, ( which I fuppofe the
more proper) I cannot as yet conceive, but that, to T ruff on
Chrift ,and to Receive kim&nd to be Bred of G d, (for fo I would
rather render it Bred, then Borneo take orTthat ntce diftin&ion,
wherewith B. D. feeksto elude M r P. in his Appendix) and to
be Adopted by God, are fo many diitinft notions, yea and fe-
verall things, though never fevered. And the term of Recti-
ling being acknowledged to be Metaphoricall, (as, if *ny me-
mory do not, which frequently it doth, fail me, your felf fome*
where exprefly fay) of Trufting on or in being proper : it may
feemnot fo fit to define, defenbe, or expound the proper by
the tropicall, which in D r Gouges Definition of Faith I firft ob-
ferved,but could not then fo well relifh, and finde fince in many
other ; Nor do I finde where the term of Regeneration is dfedto
comprc-
comprehend Jttftification , R-miiTion and Adoption- which
you fcem to affirm, with 2. C. p. 200. whereas on the other
fide M r Forbes 'in his of Juftificaiion, makes Adoption to com-
prehend it, which he makes therefore the prime benefit, and
the reft to fpring from it, wherein I cannot afTent to him. Nor
can I yet bring my minde toclofewkh R.Downh*m againft M r
EHmb/e ; in Defence of whom againft him I had once a purpofe
to write a (hort Difcourfe framed out of fuch Exceptions as I
had blurred the Margin of my Book withalJ, and to have crow-
ded it into fome other Work. And your felf alfo feem code-
pare from him, in placing Faith before Regencration,where you
lay with M r 2/. p. 103. pr ope fin. This (viz,, to take God iln-
cerely for their God ) no unrenewed foul ever did or can do*
Nor feems B. Davenant fo clear herein, making fome graces
concomitants of Faith, as Repentance; fome confequents, as
Love. Wherein alfo you feem to leave him, affirming the Re-
ception of Chrift to be a loving receiving of him, which cannot
be without Love. As for the Inftrumentality of Faith in or about
the work of Juftification, albeit the term commonly received
and ufed be not proper, yet as the meaning may be, you feem
not to difallow it. And furely Faith as a medium feems to have
a more peculiar Office in the tranfaclion of that main bufinefs
of Justification, then either Repentance or any other grace, as
the Love or Fear of God, or the like. Which to me feems the
more apparent, becaufe I rinde it fo oft faid in the Word, that
men are juftified by Faith, but no where by Repentance, albeit
that alfo be as a condition thereunto required : as alfo t>hat form
of fpeech, snsrc& W #^77, fides, $r fiducial* fimgttkc, feems
to intimate and imply, that this grace harh a more fpeciall re-
ference then any other, to the fatisfadion made to Gods jufl
for our fins by thrifts fufferings, which alone we can plead for
oardifchargeofchem at Gods Tribunal!. Nor is ic as 1 con-
ceive the intent of our Divines, when they ufe that term, to !
uponic the main ftrcfsof the great difference between us
thePapiusinthe Do&rinc of Juftification, which as it is .
down in the Council of Trent, ( howfoever fome of the
te before it, came in a manner home tous^and fome
that have writ fin^e, k^r. now and then to condefce;..
to us, till they come so uet$er dv: genuine, fenfe of the C
Undaupon other terms, uGuiL Rivet tu hath (hewed at large
n his VindicU Ev Angelic*, de fnftificat.Part.3. Cap.2, & 3. But
;hefe things, *?*>, I mention not to put you unto the trouble of
writing about them, having your hands fo over-full already ;
but to propound chem only to your confideration, as you find,
or meet with occafion. Many thoughts of them, butconfufcd
ones, I have fometime in my brains, which I finde no fit terms
to exprcfs, nor ability aptly to diftinguifh and orderly to di-
geft: Trouble enough, and more then enough, I fear, I have
putyouunto,yi tcndring to you thefe fo many fcrabbled and
blurred lines, which I am fcarce able fometime to reade over
again my felf. Nor will 1 imitate the Florentine Cooper, whom
his foul, when he was fo long about lighting a candle to fee it 9
Checks for complaining of and laying the fault on the raoiftnefs
of the tinder, the bluntnefs of the ftone, and the badnefs of
the fteel, when indeed the main dekft and default was in the
wcaknefsand unfteadinefs of his own hand ; excufing this my
fcrawling by the badnefs of my pen, ink and paper, none yci
of which I was wtll ftored with at prefenr, nor can I be fur-
niftied with, when I want, or have not at hand, but from th*
City • but the main reafon of my fuch ftovenly and illegible
writing, andfo oft blotting and interlining, is partly from my
flippery memory, that forgets what I began with, ere the fen-
tencc be ended, and partly from mine unfteady hand, very
much fliaking after a few lines of any length drawn flowly ouc
anddifpatcht, and this unfteadinefs, (contrary to the wont of
moft others) being much more troublefom to foe in hot wea-
ther then in cold, and making writing therefore more tedious
to me in the heat of Summer then at any other time. But it is
high time for me to ceafe by my prating ( you may well apply
to me that of the Poet, not fo ancient as the Name given him
pretended, O folk fmes gtrrulitate [ems )
tomoleftyou, and withhold you from better and more ufefuH
employments^ I (hall conclude all, as with a renewed acknow-
ledgement of a double engagement unto you, the one for your
gift and your peculiar affe&ion to me thereby expreflcd, the
other for the work it felf, and the bufinefs therein undfs£^"<.
and tranfa&ed, fo exceedingly advantagious, if not fo^ *ne
flopping of the mouths, ( for who can charm the untamable
*** tongues
tongues of fuch quarrelfom, licentious and fhamelds people?)!
©f thefe broachers and abettors of thefe pernicious conceptions?
and impious notions gilded over with the fpecious titles of Free j
Grace, and Gofpel-Dodrines, &c. like thofe C^uackfalvers
implements, of which that Anacnt Writer, Tituli babem phar- \
mac a or remediz, pyxides vtnena, yet to difcover their frauds I
and thedangeroufnefs of their devices to others, and to defend '
and dear up the truth of God againft their wicked irapoftures
andconfequently for the flaying of thofe that otherwife might -
fee, and the reducing of fome at Icaft, that have been feduced by
them'; inwbichkindel hold, as ail Gods people in general!
and my felf in particular,, very deeply engaged unto any whom
they know to have eminently laboured, as your felf here have
done, andtoblefsGodfor ftirring them up and enabling them
thereunto: So with earneftalfo and hearty prayer unto him
whofe work.it is that herein you do, that he will vouchsafe iri
much mercy and goodnefs y to fecond thefe your Pious underta-
kings with his bieffing, whereby they may become efficacious-
for the end by you intended in them, to fupport and ftrcngthen
youinyou*prefcnt languifhing condition, againft the malici-
ous calumnies and oppofitions of your ill- minded Ad verfaries
and to enable you to proceed in the propugnation of his Truth
and caufe, fo as his might may appear in your weaknefs. That
which (ball be the conftant requeft at the Throne of Grace of
Itefaub J«ne io.
1 *f 4- Yiurfeeifaand ^ea^handea^
km nnfained and finctrelj afftfteit
Zriwd andFellm-fervtnt,
Tho. Gatalier.
' . l m . ■ -*- Ui. — : — _
IfiQatakers JaftLettcr with his Notes.
fftrtby Sir,
MY Father being by an extream languiftiment of body
difinabicd to write unto you himfelf, hath required
me to give you this account of his prefent condition,
and of his endeavours to exprefs his refpe&s unto
you : On July 7. he received fome (beets of yourCbnfcflion :
the night following he was furprized with fainting fits, which
afterwards turned to a Tertian Feaver : yet in the intervals he
perufed your Papers, wherein he met nothing of much mo-
ment that required any animadverfron. Some things of lefs
concernment he had noted in aloofePaper, which you (hall
finde inclofed herein. He lies now expecting Gods fcafon of
removall of him hence, which he profefles much to defire, ho-
ping that his unquiet and painfull date here will be by Gods
mercy exchanged for a blefled condition of reft in the Lord,
before this come to you. He befeechesGod to lengthen out
:hc line of your life, inabling you to proceed in Defence of his
rruth, againftthefe noveli inventions, and to the clearing of
pur felf rrom thefe grofs and falfe calumnies "of il- minded men,
rhus, Worth) Sir, ray Father recommends himfclf unto you,
ind 1 defire you to imploy your prayers for our comfort, a/Tu-
ring you that your good opinion of, and kinde refped to ray.
Father hath engaged me to remain,
Kedtritb]\dy n.
i*54-
Sir,
Tour very loving Fritnd
And Strv*H$in the Lord,
Charles Gataker.
Pitf£.23.1.i» Though I haveread.2 The fentence fcems arajto-
k*$*p, nothing to anfwcr the things. 7.3. The Author *
Papifir\ I have run overmuch of his Book, and finde him an
Arminian and a Revelationift, not a Papift.
P4g.40.tf.25. 1.4. To fanttifis u to pardon."] If Juftification
confift in pardon, as you feem to hold, and by rcpentanec as a
condition we obtain pardon, it feems then that we are fan&ified
before we are juftified, and confequently pardoned.
P4g.41.11.26.L1i. Sanftity andphrafes^ reade, praifes.
F4g.77.L21. ThoJGrotitts faithJ^ rcade, Though (or though
fcil. quanquam) Grotita faith.
P4rg.80.I4. As^e didr\rtztiit> Asifwedid.
Pag. 108 .1.7,8. Anjmanman.'^ readc, may.
r \ Pag.n^Xz. whkkth contrary opinion lies ^ Somewhat
ftcms to be wanting.
. Alkubi [cributiYi Interceffion/br Intercifion.
The (hectsfti, I had not. Thclaft flwet I received
i$r.
J?IWJ$.