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Full text of "Rich. Baxter's Confession of his faith : especially concerning the interest of repentance and sincere obedience to Christ, in our justification & salvation"







I c^Z/^ j? deceived 

i £-.4-— 


— - y - , — 7 

Ric h: Baxters 

Confesfsion of his Faith? 

Especially concerning the Inte- 

reft of Repentance and fincere Obe- 
dience to Christ, in our 


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. 

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 refpe&eth 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 


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- 


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 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 


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 

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 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 

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 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 

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 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 


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- 

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 


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 

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 


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 

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 

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- 


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 , . 


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 


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 


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 

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 ,. 


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 

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 

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 

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, 


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 


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- ' 


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* 


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 rcje&eth 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 


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 


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- 

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 - 

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- 


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- 

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 


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 


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 

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 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. 




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 , 

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. 


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 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* 

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^ 



PAg. 22. I. ai, 22. f or coelus r. cuius. p.40. 1. 30. for corrrr'ntedr. permitted. 
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. 
3i.r.l9cationem,ind 1. 5 5. r. complexionem^ p 81.1. io.for 0c«er r. £itf«\ p 94. 
L} ij.Soltoium. p. 1 14.I.2. for nriutfe r.zpJb//i.p.U7. 1 3 6. for Divines r.Divinity. 
p.1197.7. for intemfjion r. intercifion. p. 1 jo.Llaft, for o/>.w. p. 1 37. 1.8. for 
uncior. 0IKC0. p. 148.I.22. fa of ruts, p 149.L7.for Chirgiusr. Clingius.p .171. 
Col.},l.i7*beb>re50ri»*> r.* Af4r/j&xp.i8i 1.6.Col.i.ror fcr fefr p.197.1.28. 
fovbenotr.is.p 204 J. 28. blot oucatfi. p.205 I.19. for 0fr7r.fr* »My*p. 206.I.29. 
for meditation r. mediation. p. 11 l.l.penj)^. for required r. reigned* P.249.L 6.for 
ffa; r. ffcs. p. 254.I S.r.Legatary,Donatary. p. 2j6.L14.for *g?0tt r. aiente.ind 
I.32.J. oitinendi. and 1. $7. r.comparandum } p.257. 1 . 7. r.Cognito. p.i83.I.3.Tor 
Cbunbt. Ghofi* p. 2971-14.' excepted, p.298.1.36. for we^ r.wor*, p. 199. *« *** 
»*tt*rj p. 305. 1.6\and n iot licked r. ticed.p.iii.li9.r.Beumlerp^ii.lii.x. 
€eod. p.jjJ»l.i.r.^/o/.p.j47.Col 2.l.i.for<wr r.00*. 


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 


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 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 


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 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 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, 



( 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. 


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- 

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. 


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 


&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 


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* 

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 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 



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- 

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 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 



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 


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 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 

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 

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. 


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 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 


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 


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 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 


{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 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 


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 


*• "\ 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 


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* 


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 

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 



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- 

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. 


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- 

S. i, 

rial and external conformity to Gods will : In difpofitive and aBual 

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 
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- 


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 


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 



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 


ing the condition of that "Hjitnral Recept ion ? Joh t 3.i£. and ip. 

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: 


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- 


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 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 



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-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 

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- 


Luk. x 1.2. 


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- 


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 fentencittg J u ft, definitively by Iudgem nrphkhUthe moft proper 
and perfeft. Other fubfervient forts there be, as by witneffcj, 

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* 



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 
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 
, 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 


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 

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 


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 


(*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 


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 



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 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. 



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 



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 

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 


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- 

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* 



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 

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 


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 


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 •/ . 


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 

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 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 

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 

Mat* 7. 21 ,24. Not everie one that faith unto me Lord .Lord, 



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 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 

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 

• (66) 

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. 


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, 


§ 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 


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 

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 

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 

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- 

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 



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, 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 

would foon confute me. So muchagainft the ufe of the term me- 
rit % and in explication and confirmation of the Negative Propo- 
*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. 



& 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 

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- 

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 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- 

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 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. 


§. 6. 


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 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 

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 


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 


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- 


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 

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 

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 


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 


(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. ' 


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 


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- 

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- 


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 

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. 


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 


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 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. 


£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 

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 



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 

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 

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 

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 

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 



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 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 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 


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 him fhall come to him, and none (hall take them out of his 

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 



Chap, V, 

Further Additions occafioned by Mr. Caryls imply ed 
i Accufation - About the freedom of Believers from 
the curfe of the Law. 


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. infli&eth 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 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 


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 

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 


do 3 ; 

they haveintereft , and the Spirit to excite them to Faith and 

£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- 

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 

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 


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 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. 



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 

p £qkcIu. 

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 



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 

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 ? 


(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. 


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 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 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 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 

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 

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 



medefirous, to leave it even in Capital letters to pofterity, that 
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- / 
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. 

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 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 


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- 


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 


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- 


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, 


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 


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 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 


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 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- 


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 

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 


(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 

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 

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 


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. 


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} 


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- 


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- 

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 

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 

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. 




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. 

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- 


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 

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. 101. Et 

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 


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. 


18. Voffius 7"^/ </* 0/w*** meritis edit. Oxontenf pag. 65. & 

19. Scultetus Medulla Pan am pag. 1201. in oper. Ba- 

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#. 




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 

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- 

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-. 


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* 

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 


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 


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 eontradi&eth 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: 


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 


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. 

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 


$.Ger[cn faith, de Vtfcrip. Ter minor, Merittm ( ingtncre ) eft 
afttts laudabilis fa&m ad bormw aiterms % ver\ , ve I Interpretative 
velreputativepro quo exigitur premium : dkitur reputative prop- 
ter Deum, qui honor urn no fir or um r.on eget. Et merit urn vit<e aterna 
eft atius laudabilis, e^r.pro quo Dignifieat Deushominemad vitam 
aternam* He faith alfo, Operump*rt.$,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 

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- 


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 


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 

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- 

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 , 


* 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 , 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- 


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 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. 


I. T)Ardonoffin,Re- 
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- 


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 

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 


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 

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. 



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 


y fo 

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 



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 

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 


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 

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- 



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» 


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 

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 


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- 

IEfus Chrifi 

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- 


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, 



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. 


'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 



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 


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 

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 : 


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- 

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 

bers : and there- 
fere tve are Mem- 
bers of Chrift^and 
United to him^ and 
juflified before we be- 

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 


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 


have the Sprit ? 
mufl fir (I believe by 
the help of the Co- 
Jpel and Common 

?. 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.:. 


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 



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 


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- 

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 


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 

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 

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 

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- 


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 

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 



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- 

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 

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- 

JZ» Should 


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 


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, 
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,) 


13. ' J^He Law of pure 
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^ 







14. Hfo preach 
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 

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- 

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 

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- 


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- 

(i6 7 ) 

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 

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 

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. ) 


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 

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 


(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- 

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 ere&eth 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 


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.) 


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. 

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 
fatisfactory pen- 
ance 3 Pilgri- 
mages, &c. to 
procure pardon. 
And they mufl 
feek Indulgences 
and par dons from 
the Pope. 

z$. Be- 


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 




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 

20. Ail 


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- 


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- «« 

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.) 


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 

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 


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 

Tr is the 


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 


aj. U 


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 



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 
rings, &c. 

24* h 





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 

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 



Contrary Extream? 


VT is a car- 
nal and 


LL wicked men are 25 

jljL under Gods Go- 


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 

* 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 
nable then 

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. 

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- 

26. It 




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 

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^ ^ 

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. 



J not 



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 

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 

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. 


3\fO man 



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 

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- 


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- 

30. a^H O S E 

that fet Believers 
en Confefsion of 
fin, and Humilia- 
tion , and heart- 
breaking for fin y 

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- 



Hofe on 
the con- 
trary extream to 
the Antinomians y 
fet men on Confef- 
fionsy Penance, and 
Contrition, as Me- 



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 > '** 


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- 


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- 

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. 


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 

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. 



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 

Contrary Extream.' 


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- 

,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- 

S3* Good 


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 


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., 




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 


(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- 

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 


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 

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 
as well as our own 

38% Jjtimane 

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- 


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 

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 


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- ' 


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 

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 

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- 



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 

have it indeed \ 
and that all that 
pretend to it, 
are but proud 
diffembling hy- 
pocrites , and 

Bb 2 

I have 


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 




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* 



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 
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 - 


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 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. 


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 



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; 


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 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 

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: 



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 

dicial Sentence : But it is plain that in Pauls Epiftles 
it iignifieth more frequently the Sentence of the New 

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- 

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 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 

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- 

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 



ourRighteoufnefs ; Iuftification in confcience isnotfo, but a 
knowledge or fenfe of it : therefore they are not the 

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 

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 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 a&eth 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 

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 


( for it is by faith that we are made the children ©f God ; Gal* 

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^ 


( 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- 

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. 


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 


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- 

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- 

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 


• (™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 

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- 

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 

3. SententU Legis, is a common phrafe, and though 
not fo proper as SententU ludicis , yet here it is not un- 

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 


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 , 


(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 

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 

^Argument 6. luftification in confc ence is frequently loft and 
repaired again ; luftification by faith , in Scripture fenfe, is not 

frequently . 


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 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 

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 

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 

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 


capable of Believing. But to what is faid, I further an- 

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 

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 

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 . 


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 

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 


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 

Argument 16 1 If the Faith whereby we are juftified in Scri- 

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 

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 contradi&eth 
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 : 

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- 

4. All Chriftians then muft live by feeling, if this hold. 




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. 


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 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- 

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, 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. ' 



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 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 

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 

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 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- 

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, 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 

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 , 



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 

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 


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 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 


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 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 


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 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- 

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 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 : 

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 


to deathJButfuch are the Ele6l (all or fomej before they believe: 

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 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 


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 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- 

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 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- 



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 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- 

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- 

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 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 

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. 


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 



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- 

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 



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« 


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- 



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, 

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 

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 


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 

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 


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 


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 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 


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- 

?. 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 


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 


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- 


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. - 

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. 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 

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- 

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 

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 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 

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 


(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 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 


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- 

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- 

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. 



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- 

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 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, 


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 



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- 

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- 

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- 

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 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 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- 

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 , 


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 


(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 

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- 

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 

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 

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- 

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 

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 



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 

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 


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- 

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 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. 




A Till againft Prejudice : Or the charge of fingula* 
rity refuted, i. By general 2. SyfpecialTefti- 
t?ionies. * 


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 

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 

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- 

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 


( 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 

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 


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 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- 

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. 


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 

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 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. 


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. 


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 

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 

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 . 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 


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 


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 

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- 

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 



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 


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 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- 

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 


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* 


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- 

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 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« 

in Math 5. 


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 

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 

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 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. 



The Testimony of % formed Vhines a- 
fcribing as much to works as I : andma- 
ny of them delivering the fame T>o- 

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- 

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.. . 



|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. 

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- 

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- 

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. 



£\ 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- 


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. 



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 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 

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- 

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- 

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- 

grace of. luftification in 

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 

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- 

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 

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* 


OF the name of merit, fee 
what i cited before : to 
which add cap. 54. p. 571, 


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. 



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 - 


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 % 


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 


3. Habent Ordinationem ad 
prtmia ex (fonditione if forum 


(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. 


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 

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 

^ * TDemib. prafa. 6. b. [^fitra 

[tint Cauja uijpofitiva jalw 

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 


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 



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- 

cattfa eft , fed tanqmm cauja tive caufes, and previous difpo- 
praparativa & difpofitione s pra • fitions . 


Xcm Contr. Corvi 

* Or from, 

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.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 


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 




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 

[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 

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 
]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 


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 

they are part 
of thecondi» 
tion of Sal- 
vation, and 
muft anfwer 
OQ of fiual 
and Rebelli- 

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 


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. 



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 : 


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 

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 

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 - 

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* 



ftificjtlotitf ffftfttm eft & ?*** and n?ce(Tary confequeqt of 
fe<\Htn> nectfltrtHm. both > Juftirication and San3i* 


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. 


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 

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- 

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- 

Xx 3 13. Lndwictis 


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 


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- 

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 

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 



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 

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- 

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 


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- 


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 

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 : 

*b . :s : Sed fand 


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 


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 /> 



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 


Tswsir<e % ]ufte<}; Dei ludicie* Hoc 
prima eft lufttficatioms^ & tan- 
tum fide per Apt ar in Chriftum j 
AittYum eftficmiz fitJUmmfi 
petit 4b cptrifas. 


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- 

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- 


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 

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 




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.] 


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 


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 

Z z 2 



•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- 

Zz 3 

18. Mart.* 



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. 



"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 



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 


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- 

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. 


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 



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£ | 


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 

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*. 

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 




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. 

£#/**., 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» 



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-» 


the Habit^ordinated.are com- 
manded ;^b alfo in the precepr. 


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. 

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 


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- 

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 


( 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 effe&eth 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 

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 



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. 

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 - 




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 



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. 


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 



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- 


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- 

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 



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^ 

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, 


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- 

(This is as much as ever I 

affirmed, of Juftification in 




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 

[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 



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 


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 


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- 

[ 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. 



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- 

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 



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- 

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 


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. 


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/] 


( 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 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 

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- 

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- 

28., Mr, 


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 

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) 


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 

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- 

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- 

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 


conciliation and mercy obtain* 
ed. That refpe&eth 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 


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 

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* ; 


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 


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- 


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 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 


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 


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 


Iudge by this ftory whether the moderate Papifts and 
Proteftants differ fo far in the point of Iuftification, as fome 

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. 



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- 


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 

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 



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 

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 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