Full text of "The Scripture Gospel defended, and Christ, grace and free justification vindicated against the libertines ... In two books, the first, A breviate of fifty controversies about justification ... The second upon the sudden reviving of Antinomianism ... and the re-printing of Dr. Crisp's sermons with additions .."

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Scripture Goipel defended,

AND

Chrift, Grace and Free Juftification Vindicated

Againft the Libertines,

Who ufe the namesof CHRIST, FREE GRACE and I
JUSTIFICATION, to fubvert the Gofpel, and Chrt-
ftianity, and that Chrift, Grace and Juftification,
which they in zealous Ignorance think they plead
for, to the injury of Chrift, the danger of Souls, and
the fcandalizing of the weak, the infulting of Adver-
feries, and the Dividing of the Churches.
Yec charitably differencing the wordy Errours of unskilful
Opiniaters, from their Praftical Piety : And the miftaken
Notions of fome Excellent Divines, from the grofs Liber-
tine Antinomian Errours.

1 In Two Books.

Thefirft, ABreviate of Fifty Controverfies about Juftifica-
tion 5 written about thirteen years paft, and caft by till
now, after many provocations, by Prefs, Pulpit and Back-
biting.

The fecond upon the fudden reviving of Antinomianifm,
which feemed almoft extinft near Thirty four years : And
the re- printing of Dr. Crifp's Sermons with Additions; with
twelve Reverend Names prefixed for a decoy, when fome
of them abhor the Errour of the Book, and know not what
was in it, but yielded by furprize only to declare that they
believed him that told them that the Additions were a true

Copy* / ,

By RICHARD BAXTER, an Offender of the Offenders of the

Church, by Defending the Truth and Duty which they
fight againfi

Lux oculos vexat, ubi noctui lumink ofor^
Putrida fufpeffi vex&bunt ulcera taftus.

LONDON,

Printed for Tho. Parkhurfi, at the Bible and Three

Crowns, at the lower end of dbeapftde. \6go.

HEB.II«5>& Without Faith it is impojfible
to pleafe God: He that comet h to God muft
believe, that He is, and that He is the Rewarder
of them that diligently feek^ him.

Luke I p. 17. Well) thou good Servant. Becaufe
thou haft been faithful in a very little, have thou
Authority over ten Cities- So Mat. 25. 21.

Mat. 25. 34, 40, 46- Inherit the Kindgom prepa-
red for you from the Foundation of the World: For

I was hungry and ye gave me Meat In as

much as ye have done it to one of the lea ft of thefe

my Brethren, ye have done it to me \ And thefe

fhall go into Everlafting Punifhment, and the Righ-
teous into Life Eternal.

Gen. 22. 1 6, 17, 18. By my felf have I faorn,
faith the Lord, becaufe thou haft done this things
and haft not withheld thy Son &C

John 16. 27, The Father himfelf loveth you, be-
caufe you have loved me, and have believed that
I came out from God.

1 John 3> 12, 13. Whatfoever we ask, we receive
of him, becaufe we keep his (Commandments, and do
thofe things that are plcafing in his fight, and this
is his Commandment that we believe on the Name
of his Son Jefus Chrift and Love one another.

Rev. 3. 4. They Jhall walk, with me in vjhite,for
they are worthy.

Rev. 3. I a Becaufe thou haft kept the Word of
my Patience^ I will keep thee, &c.

MaK 7. 29. For this faying go thy way, the De-
vil is gone out, &C.

Mat. ?• 20. Ewept your Righteoufnefs exceed
the Righteoufhefs of the Scribes, and Pharifees, yon
ft all in no cafe enter into the Kingdom of Hea-
ven.

Mat. 12. 36, 37. Every idle Word that Men Jhall
fpeak^, they Jhall give account thereof in the day of
Judgment. For by thy Words thou Jhalt he Jh-
fiified, and by thy Words thou foalt be Condemn-
ed.

Jam- 2. 24. Tou fee then that by Works a man
is J u fiified, and not by Faith only. So v. *3« to
the end.

Rom. 8. 29, 30. Whom he foreknew, them he pre-
deftinated to be conformed to the Image of his Son,
* that he might be the, firft born among many Bre-
thren : And whom he did predefiinate. them he al-
. fo called : And whom he called them he alfo ju-
stified, and whom he jufiified them be alfo glori-
fied.

Luke 18. 13, 14. / tell you, This man went

down -Jufiified rather than the other.

PrOV. 17. 15* He that Jufiifieth the wicked, and
he that condemneth the Juft, even they both are
abomination to the Lord.

Of Faith imputed to Right eoufnefs, and our be-
ing Justified by Faith, See Rom. 3. 30, 26. Rom.
4. II, 22, 23, 24. He that confidereth the different
fence^ of £)yAnyj2., J)magoti<; and J)ygteo<rvvti> ( the fir ft
ufually fignifytng the Practical or Preceptive mat-
ter that is Righteoufnefs, the fecond Active ef-
ficient Juftification, and the third the State of
the Jurt/ Qualitative or Relative, or ipfam Juftiti-
am, will the better expound the Word Justifi-
cation as it is in our Translations.

Rom*

Romi 4. 24, 25. For fa alfo to whom it fhall be im«
puted ( not is before we believe, ) if ( a Conditi-
onal ) we believe on him that rai/edupjefa our Lord
from the dead: Who wa4 delivered for our offences \
and was raifed again for our Jufiification : ( Not
only obeyed and fuffered for our Justification,
but was raifed for it. ) && tW SiKaiwiv npfy, effici-
ently to mak$ m juft relatively and qualitatively, and
fo to juftify m,andconfequently to judge, m juft.

Exodus 23. 7. I will not juftify the wiekgd. Obj.
Kom. 4 5. He juftifieth the ungodly, Anfvv. Tes :
By making him Juft by Pardon , Adoption and
Godlinefs : As he hGaleth thefick^andraifeth the dead,
infenfudivifo.

Acts 2. 38. Repent and be baptised every one of
yen in the name of the Lord Je fas, for the remiffion
of fins , 13.38. By him all. that believe are Juftified
from all things from which ye could not be juftified by
the Law of Mofes, See Titus 3. 6, 7. 1 Cor. 6.8, g,
10, 11. Rom. 2. 13, 14. 1 Peter 1. 16, 17. 2 Cor.
9.6.

Rev. 20- 12, 13, And the dead were jpdged out
of thofe things which were written in the Books ac-
cording to their works, &c. ( Which is oft laid in
Scripture.)

John 5". 22. 29. The Father judgeth no man, but
hath committed all Judgment to the Son, and hath gi-
ven him authority to Execute Judgment. — — They •
that have Done 4oOod to the RefurreSion ofLife y
and they that have done evil to the Refurrettion of dam-
nation.

2 Tim. 4* 7) 8. / have fought a good fight.
— Henceforth there is laid up for me a Crown of
Right eoufnefs , which the Lord the righteous Judge
fljallgive pie at that day, and not to me only, but to all
that love his appearing*

IA 32 Sec

See Heb. 6. 10. i Cor. i?. 58. Col. 3* 24. HebJ
11. 26. 2. Thef. 1. 5> 6, 7- Mat. 5. 12. ■■

Mat. 6. 2. 4. 6. & 7. 12. & 10.41.42. & ip. 29;
1 Cor. 9. 17. Rom. 2. 5. 10. Mat. 7. 4.

I Joh. 1.9. 7/ ire w*/e/} our fms> he is faithful
and j itft to forgive hs our fins ^ and to cleanfe us from
all unrighteoufnefs. So Rom. IO. 10. 13.

Mat. 6. 14,15. If ye forgive men their trefpaffes^
your heavenly Father will forgive you: But if ye for-
give not men. — - Neither will.

I Joh. 3.17* Let no man deceive you ; He that
doth Rigbteoufnefs is Righteous.

Ifa. I. 16, 17, 18. Ceafeto doevilStC. Come now
If your fins be red as crimfon.

Ift. 55. 6, 7. Seek, the Lord while he may be
founds &CO Let the wicked for fake his way, &C. Let
him return to the Lord and he will have mercy on
hint) &C

Acts 10. 35. In every nation he that fearetb
God and worketh Rigbteoufnefs is accepted of
him*

Rev< 2 2. 14. Blejfed are they that do his Com*
tnandments^ that they may have right to the Tree
of Life , and may enter in by the Gate into the
City.

John 3. 18. He that believetb not is condemned al-
ready^ becaufe^ &C.

Rom. 8. 9. If any man have not the Spirit of
Chrift, the fame is none of his. See alfo^VQrk*^. 5.
7. 14.

2 Cor. 15-5- Jefus Chrift is in you except ye be re-
probates.

Col- 1. 27. Chrift in you the hope of glory.

iSeeEph. 2. What the Elett are before Convcr-
fion.

lCor« 6. 9, 10, IX. Know ye not that the un-
righteous

righteous Jhall not inherit the Kingdom of God ? Be
not deceived, neither fornicators - > And fuch were
fome of yon : But ye are wafhed, ye are SanElified, hut
ye are juftified in the name of the Lordjefus, and by
the Spirit of our God.

I Thef 6. 10. God is not unrighteous to forget your
voorkand labour of Love.

Phil. 2. 1 3. Workout y$ur Salvation with fear and
trembling: For it is (Sod that worketh, See.

ReV. 2> & 3. Read the promifes to him that over-

Mat. 6. Ip, 20* Lay up for your j elves a treafure tn
heaven.

Luke 1 6. p. JMakg you friends of the Mammon of
unrighteoufnefsy that when you fail they may receive
you into the everlafting habitations.

Gen* 4. 7. Ifthoudoft welljhah thou not be accept-
ed ? But ifthou y &CC

Luke 13.3. 5. Except ye repent ye' Jhall all pe-
rijtu

Mat. 1.8. 3. Except ye be converted and become as
little Children, yejliallnot enter into the Kingdom of
Heaven.

Heb. 5. 9- Ele is become the Author of Eternal
Salvation to all them that obey him,

Luke Ip. ij.Thefe mine Enemies that would not
Jjhould reign over them.

Heb. 10. ^. Cafi not away your confidence which
hath great recompenfe of reward, ^9. We, are not of
them that draw bdck^ tQ perdition, but of them that be-
| lieve to the faving of the Soul.

Mat. 18. 32, 35. thou wicked Servant, I forgave
thee all that debt, becaufe, &C. fo (hall my heavenly
Father do alfo to you if you from your .hearts forgive not
%very one his brother their trefyaffes.

The

The Anfwer to all this by the
Adverfaries.

I. By the Infidels, [ The Scripture is not the Word
of God. ]

II. By the Mahometans in fpecial : [The followers
of Chrift altered it. ]]

III. By Papifts, Scripture is to us buf^vhat the
Church declareth of ft ; I. The reading of it^ and re-
jetting fupplemental Tradition by the Fulgar t caufeth
herefies.

IV. By the Quakgr, It is the light within us that is
' our Rule.

V. The Enthufiafts, or Fanaticks, We muft try
Scripture by the Spirit, and not the Spirit by
the Scripture : (the Apoftles Spirit by ours, and
not our low meafure by theirs- )

VI. Thefeekers. The Scripture muft firft be
recovered by a true Miniftry.

VII. The Cabbalift and Familift 3 If u not to be
underftQod Literally^ but Myftically.

VIIL The Antinomian Libertine : The 'written
word} or at leaft all that prefcribeth duty and hath con-
ditional promifeS) is but a Covenant of works. The Cove-
nant of Grace is only the Spirits Effectual work,: 1 will,
and you (hall.

A Breviate of the Doctrine of

Juftification,

Dilivered in many Books,

By RICHARD BAXTER:

In many Propofitions,
And the Solution of 50 Controverfies about it.

Written,

1. To end fuch Controverfies.

2. To confute Rafh Cenfurers and Errours.

3. To inform the Ignorant.

4. To procure Correction from wifer men, if I
miftake.

Occafioned by fome mens Accufation of me
to others, that will not vouchfafe their Inftru-
dtion to my felf

And by the Erroneous and dangerous Writings and
Preachings of fome well-meaning men, fuch as
Mr. TroHghton,&c. who at once miftake and
mifreport God's Word and ours, and fight in the
dark againft Chriftian Faith and Love.

LONDON,

Printed for Tho. Partyurfi, at the Bible 2ad Three
Crowns, at the lower end of Cheap fide. 1690.

The Preface long ago written.

Reader,

IT was the Army and Sectarian Antinomians (more
fitly called Libertines) who firfi called me in the
year 1645. and 1646. to fiudy better than 1 had
done the Dottrine of the Covenants and Laws of
Gody of Redemption and Juftification ; I fetcht my
firfi refolving thoughts from no Book^ but the Bible 9
fpecially Mat. 5, and 6, and 25*. Grotius de Satif-
fa&ione next gave me more light. While I was con-
fldering many mens friendly Animadverfions on my
Aphorifms, and anfwering fome ( that more differed
from each other than from me ) it increafed light ,e fpe-
cially the Animadverfions of Mr. George Lawfon;
My Writings again fi the Antinomians had fuccefs be*
yond my expectations, though fome good men of the
Party called Independent^ having more heat than light ,
deceived by the notions of fome that had fpoken injitdi-
cioufly before them\ caft out fufpicions and contradi-
ctions in a jealoufie that I encroached on the honour of
Free Grace: 1 mean finch men as prefaced the Book^
called The Marrow of Modern Divinity, which on

pretence of Moderation is Antinomian or Libertine i
and very injudicious and un found : And others Books

(fuck as Paul Hobfons, Mr. Sakmarihes, Bunyan
on the Covenant Sydzc.) which ignorant ly fuhverted the
GofpelofChrifij came out on the fame bufinefs , and
revealed mens mifiakes on pretence of revealing the
My fiery of Free Grace.

John Goodwin was then, and before, publidnng hi*
Judgment of Jufiification, and Mr, Walker, and
Mr, Roborough wrote again fi him, with great difpa~
rity of light and firength. But becaufe J. G. turned to
the ArmjmanS) prejudice cryed down his Dolhixe of

A 2 J4tf*

lhe Fretace.

J uflif cation^ ( and it was not all to be approved. )
Mr. Gataker publifljed many things to the likepurpofe^
and among the reft, the Narrative of Mr. WotCOns
Cafe, referred to many London Divines, and decided
by them*? Of my fufpenfion of my Aphorifms, and of my

Comtftswirh Mr Craudcn, Mr. Eyres, Mr. War-
iner, and afterwards with Dr. Tully, / need not here
make particular mention. The ?noft that Iconverfi with
fee me d of my Judgment : The reft ( befide the Ani-
madvert crs on my Aphonfms) who freeliefi fpake of me
behind my back^> would none ofthemfpeakjo me. Va-
va(or Powell W Mr. Ed. Bagfhaw, were two of the
chttf. Many worthy men publifhed the fame Dotlrine
which I averted $ efyecially Mr. Gibbons of Black-
fryars C in his Sermon in the Morning Lectures at
£*. Giles) Mr. Benjamin Woodbridge, Mr. Hotch-
kis, Mr. Thomas Warren, Mr. Graile, and Mr.

Jeflop^ laboured to prove that Br. Twiffe meant the
fsiK.e, who feems to Jpeakfor Eternal Immanent Jttfiifi-

camn : And Mr. Truman, and Lud. Le Blankes
Thefesat Uft came out (after the Thefes Salmurienfes,
and the Breme Divines, Lud. Crocius Conrad. Ber-
gius, and the Berlin, Johan. Bergius) as clear as any.

B:\ttht prattue of fome (who wanted the humility
and diligence which were neceffary to learn the Truths
which they knew not) was juft the fame with that of the
1 relates in Councils j or a thouj and years, even to put
it to the Vote of men of their own mind, or to lean on
the names of fome of their Predeceffors who were men of
note, and efpecial/y to cry down thofe that heard them
not.

And lately came out a Book^ of one Mr. Trough-
tpvisofthe fame temper with the reft. He allarmeth
the Nation* as if the Enemy were at the Gates. He is
a man that hath been blind from his Infancy or early
Childhood.and I fappofe nevtr read a Bookfinthttb ^ a d

fome

The Preface.

fome one to read to him, and he under taketh to tell the
fenfe of Vroteftant Writer s, and Fathers, and the words
and fenfe of Mr. HotchkiS and me, and fitch others ^
whom he fiercely affaulteth as Jais and the Churches Ad*
verfaries : And the good man heapeth up untruths m
matter of faH in falfe reciting his Adverfaries words
and fenfe. Befides his Libertine falfe Doctrine, ( as
that the Covenant or Vromife of Jufiification hath no
Conditions , no not Faith , andfuch like J and abufeth
the Authors whom he citeth. I thought once to have be-
fiowed two or three days worl^ in anfwering him, but I
defifted, partly becaufe he was one of thofe that had
written at the rate of fome former Adverfaries, who had
fo formed their Affaults, that they had lefr me little to
anfwer but a Mentiris, which is fo unpleafng a task^y
that they that mo(t deferve it cannot bear it. And it
hath been my lot fmce 1662. in which the powerful
Ringleader Morley began, to have fo many fuch Books
written againft me, andfuch reports divulged of me, as
if the Devil had been ftndying to prove, Rom 3. 4.
that every man is a Lyar, to be true in a fenfe beyond
the meanings and to bring all Hi ft or y at leaf of Difpu-
ters into dij credit, and to make it become a valid con~
fequence [It is (aid and written by a domineering,
or an ambitious, or an erroneous, or angry Ad-
verfery; Ergo it is falfe.] Andalfo I was loth .to fay
that againft the man that his Book required : For I
hear he is a very' hone (i man, and not only blind-, but a
fujferer for Nonconformity with the reft; and when
he was a Child, his Grand-father^ Grand-mother, and
other kindred in Coventry if ere my hearers and lo-
ving friends, and godly people : His Father and Mother
my very near Neighbours, and weekly, an ^ almoft daily
company, have asked my Counfel, what they jhould do
with a blind Boy that was much inclined to Learning,
and I encouraged them to further him, not fort feeing his

A 3 fnares.

The Preface.

fnares, 3. And I perceive that judiciotu Readers have
no need of an Antidote again ft fo wtak^ a Poifon. He
that gave me the Animadverfions anfwered in the end,
told me, He had fcarce patience to read him. And
as to thofe that arefo weak^as to need an anfwer to fitch
a Book^, it's like they arc too weak^to understand one ;
cr will thinly him in the right that hath the laft word,and
that may be he that liveth longeft. The great fault of
the good man is that which is too predominant in all Cafes
in corrupted Nature, even an unhlimbled under-
ftatlding, which doth not fufficiently fufpett it [elf,
wuch lefs is acquainted with its own Ignorance^ hut
when it moft mtftaketh, doth raoft confidently rage.
Who would thinks that fuch a man could be ignorant
how unfit he was who never faw their Books, to under-
take fuch account as he giveth of Fathers, Proteftant
Ivrittrs, or m his chofen Adverfaries i When his Fea-
dtr hath read to him fome parcels of our Writings,
how hnoweth he what he omitteth, or what explications
fae never read ? And how uncapable mu(l his memory
7ieeds be of retaining and laying all together out of fo
many Volume s, and making a charge, and pacing a
judgment thereupon, unlefs his memory be greater far
than Bijhop Hall faith Dr. John Reynolds reading
and memory was friext to a MiracleJ which his grofs
falfifications Jhew that it is not.

And 4. I found fo many ready to write on the fame
SubjeSifor my fenfe, that I the more thought it need-
lefs to my [elf. Sir Charles Wolfley hath lately done
f> very judicioujly* I have lately per u fed divers Manu-
fcripts that are fuch prepared for the Prefs : One of
Mr. William MznningS,anot her of Mr. Cltrke Son to
Mr. Samuel Gierke (WJDr.Twiffe hath a Latine
JDifputatiou to the fame fenfe, ) and fome more {all
Nonconfermijh.)

But }et J fit II hear fome London Brethren ufe to
v , caft

The Preface. 1

cafi out their fufpicions, afperfions and cenfures behind
my back^ , and fome in their Conferences when they
meet ; Whereupon I drew up this Taper of Explicatory
Propofitions and Controversies, only to let them truly
know my fenfe, and long after gave it that honeft
Dr. Annefley, at whofe houfe fometimes fome meet of
different Judgments in fuch thihgs, defiring.him but to
get it read to them, and to procure me their Animad-
verfions on what they did any of them diflike ; inftead
of their unprofitable Obloquy when I cannot hear them 5
for this I fhould take for a great brotherly kindnefs :
But it is now near a twelve month that I have waited
in hope of it, bfo cannot procure a word to this day \
which mak°th me think it needful topublifh that which
J intended but for their private view. Tet one that
to me profrffed diffent, feemed to take it well that I
intreated his Reafons, and promifed to give them me^
but never did. Nor hath any one yet anfwered,
I. My Confeffion ; 2. My Disputations of Jufi if ca-
tion 5 3. My Apolopy (to many -,) 4. My fmallTraEl

of Saving Faith to Bi s hop Barlow ; f. ASy'Treatife of
Juftifying Righreouihefs to IV.Tully.

This week An honeft judicious moderate Friend (that
is more a Lonf enter than a Diffentcr* as far 'as J can.
judge, fent me the Notes which 1 anfwer in im> Utter-
end, as partly his own, and partly others \ whicl
as eppofeng them^ but as tending to elucidate the whole
Caufe)- 1 here adjoyn, though all or mo(l here faid % is
faid elfewhere before, which. I mention, left you thinkjhat
J took all for his own Opinion which he cited out of Dr.
Owen, who him f elf reformed much of his forme? "Judg-
ment about Dollrine and Government before he died.
The Lord heal his Church by Light, Love and Humi-
lity, which is torn by Ignorance, Uncharitableneis
and Pride, Amen.

A 4 Tha

The Prologue*

r ■ 11

§. i..f | 1HE Doctrine of the JufHfication
of finful man, by Chrift as our
Redeemer, Saviour and Judge, is
of(o great moment, that it Siould
be Skilfully taught to all that are Catechifed. And
yet by the Unskilfulnefs of Teachers, is become a
foot-ball of Strife aod Contention,and of Wrathful
Cenfures, and Reproach, among thofe who are
moil zealous for the fafe and honourable preferva-
rion of it, and really differ more in the Terms and
Methods which they think muft preferve it, | than
in the inward pra&ical fenfe of the matter it-

§. 2. Two things conftitute this itch or lepro-
iy rather of ftrife, which experience maketh us
fear is uncurable : And thefe two are one. Igno-
rance : .. Ignorance of the cafe : And Ignorance of
our Ignorance. But what Ignorance is it ? I am
grieved to know and fpeak it. It is Ignorance of
-words or the art of fpeaking^ of Grammar and Lo-
gick. O what a plague did JSHmrod bring on the
Worlds and what a Babel hath it been by the con-
fuflon of language to this, day I How vain hath
peaceable Dr. Wilkins attempt of an Univerfai Cha-
racter proved ? My good old highly valued Friend,
Mv-Johv Eliots long ago wrote to me, that to
make the Hebrew the Univerfai Language, and to
fet up ft Godly Magiftracy in the world were the
two things yet to be done for Univerfai Concord
and Reformation : Alas, good man? Abi'wceU

lam,

The ^Prologue.

Um, &c. If you can get the Earth to drink up the
flood of Perfecution call: out againft you in New-
En gUnd^xt is rvell. Little did I think when I was a
Schoolboy Learning my Grammar, that I fhould
live to find that the Chriftian World is all in con-
fufion, Divifi- n, Wrath, Schifm, War, and Bloodt
am- much, if notmoftly for wane of Skill in words
or Grammar I

But indeed were there one Univerfal Language
it would not be enough to heal us. For we are
moftly fo dull of nature,& fo flothful in our Studies,
and io apt to fpeak as our parents or firft Matters
or Company teach us, that we are utterly difagreed
and unrecondleable about the fenfe ofbur ommon
words in our Mother Tongue. So that if Englijh
were the only Language of, the World, we fhould
ftill be difagreed : I have been a great comtemner
of vain oilentation in Critical or Verbal Skill : But
I fee that rightly ufed about things neceflary, it
mutt be a principal help to end moil of our Contro-
yerfies.

§. ?. Though fupernatural Revelation far ex-
ceedeth the meer light of Nature, and the teach-
ings of the Creation, yet the difficulty of learning
and fpeaking many Languages, without which we
cannot Preach abroad in the World, and the Uni-
verfal Wars about words that take up and corrupt
mankind, do make me read the lyPfalm. with
great regard, and not think fo hardly as 1 have been
tempted to do y of Gods dealing with the heathen
and generality of mankind, while the Heavens de-
clare the glory of God, and the firmament fheweth
his handy works, while day unto day utters Know-
ledge and while Sun Moon, and Stars, do Preach
God with fo loud a voice, and their found goeth
through all the World and there is no Nation or

Tongue

The Trologue.

Harp and Trumpet , or elfe who can know what is Piped
or Harped, or can prepare hi mf elf to the Battle ? So we
unlefs we utter words eafy to he under ft ood, how Jlia/l
itbeknovon what isfpoken ? But we fpeakjnto the air y
v. 9 But confufion and ambiguity are notiinftrudtive,
but deceitful to the fimple.

2. So they talk much of Imputation^ and neither
know nor tell you what Imputation is : But take it
moftly to be that which even Dr. Crifpe calleth a
charging God with falihood;as if it were his Repu-
ting, Reckoning, Efteeming or Suppolingus to be
what indeed we are not, or to have done or fufler-
ed what we did not, or to have what we have not :
Whereas Paul meaneth nothing (& ^%*» fignifi-
eth nothing ) but a true accounting us to be what
we are, and to have done w r hat we did, and to have
what we indeed have. And to impute righte-
oufnefs to us, figniheth bat truly to Repute, Ac-
count or Judge us Righteous. Thofe that are here
moil inclined to miitake, ^ fliould the rather take
Mr. BradJJnm to be impartial, becaufe he was for
Independent Church Government ( tho (harp a-
gainft Separation. ) And in the Preface to his Eng-
3i(h edition of his little Book of Juftification, he
hath in a few lines laid enough to end all this Con-
troverfy , by a true explaining in what fenfe
Chrifts Righteoufnefs is imputed to us, and how
not.

?. And do they tell us with aoy agreement what
Righteoufnefs of Chrift they call Imputed ? Some
fay only the Paflive, fomealfo the Active ? Some
alfo the habitual, and fome alfo the Divine. Much
lefs agree they to what EfFe&s it is imputed, and
how far.

4. Alfo the name of Faith is ufed without a due
and true explication \ of their meaning. One by

Faith

The Trclogue.

Faith meaneth not Faith ^ but Chrifts Righteouf-
nefs. Another calls it an Inftrument, and yet de-
nieth it to be the rl credere that is, the Ad of Faith
indeed, as if any thing elfe was that inftrumenc A-
nother faith it is but one Phyfical aft, and not like
contrading, a Moral complication of many Phyfi-
cal Ads : One faith it is but one Act, and all other
Ad:s of Faith he that looketh to be Juftified
by denieth the Dodrine of Grace or true Juftifi-
cation, and fo leave men to defpair becaufe they
can never tell which that (ingle is, and how to ef-
cape the damning Do&rine of Juftification by
works. One faith it is the Underftandings aflent :
Another that it is the Wills recumbency, or truft:
One faith it is only Faith in Chrift that Juftifieth,
and not in God the Father or the Holy Ghoft : One
faith it is only Faith in Chrifts Prieftly Office, and
not in Chrift as Prophet or King-, fome fay it is not
Faith in his whole Prieftly Office, either his Inter-
ceffion or Heavenly Priefthood, but only in his
Sacrifice and Obedience. Another that it is only .
the trufting on his Imputed Righteoufnefs : Ano-
ther that it is none of all thefe,. but only the belief
that we are already Juftified by Chrift. One faith
we are juftified only at once by the firft numerical
A& of Faith, and never by any after Ad: : Another
that an A& of the fame Species continued] our Jufti-
fication. And this confulion is from the vain fan-
tafy of men, that will divide and mince and yet
will not fufficiently diftinguifli: and know not that
by Faith is meant our becoming Chriitians and con-
tinuing fuch.

5. So they talk loud againft Works in the Cafe of
Jultification, and know not what either Paul or ,
James or Chrift meaneth by works. But they dream'
that Works md -^#/are of the fame fignification*

The ^Prologue.

As if every humane Aft were that which Paul
meaneth by porks, contrary to his exprefs explica-
tion : And fo to be Juftihed by Faith muft be to
be Jufiitied by Works. One faith, we will grant
Justification by Faith, if you take it aright, to be a
going wholly out of our felves and denying all our
own righteoufnefs, and going to Chrift and his
Righteoufnefs alone. But is their chofen Metaphor
£ of Going oa/-, and Going to ] an A5t or no AEt ? If
an Aft, than it is works, if they may be believed.
If no Acl, then their meaning is, we confefs that yon
are Juftifiedby Believing^ you do not believe : Ton are
Juftified by Faith, if Faith be nothing ; and by coming
toChriftlFyoH come not to him y or it be nothing. Such
is the ience of thefe Confounders and Corrupters.

But thefe and many fuch miflakes are to be open-
ed in their proper place.

That which I here intend is ( not a confutation
of this or that writer, but ) to give them a breviate
of my own Judgment, who will not read what I
have largely written in many books long ago, pre-
tending that the length of the books is their rea-
fon ; and yet have not fo much confcience as to
fufpend their cenfures, no nor their back-biting,falfe
accufations of that which they have not leifure to
underftandor read -, They judge hard cafes which
they never digefted by any anfwerable Study ; and
Scruple, not Judging and Slandering perfons un-
heard-

Corrupting the Gofpel, andfo excellent a Sub-
jeft as the Doftrine of Grace, and of the Office and
Merits and Judgment of Chrift, and fo of Chrifti-
anity it felf,is a matter that confcience fhould more
tenderly fear, than wearing a Surplice, or kneeling
at the Sacrament,or communicating with a Church
that ufeth the Common-Prayers. To think thofe

unworthy

The Prologue.

unworthy of their Communion that ufe fuch Cere-
monies or forms of prayer, and at the fame time to
prophane fo high a part of the name of God, as is
his Grace in Chrift, and his Juftif ying, Governing
and Saving works, and this ( quoad verb a ) by cor-
rupting it even in Eflentials, and then to defame as
erroneous thofe that are not as Ignorant and Erro-
neous as themfelves, and to foment malice and er-
rour and Sefts by fuch lying defamations : This is
a Nonconformity which I earneftly defire that no
man that loveth Chrift, or Free grace, or the
Church or his own Souljmay ever take for his duty
or his honour, or rafhly as a fequacious admker of
any miftaken leader be ever guilty of: What is
{training at a Gnat and fwallowing a Camel,if this
be not? And of how ill a conftitution is fuch a blind
and partial confcience?

I fhall here ftudy brevity, and firft explain the
Dodrine of Grace, and Righteoufnefs andjuftifi-
cation, in fome felf-evident Propofitions. And next
briefly refolve about fifty doubts or Controverfies
hereabout.

The

THE

CONTENTS

i. fm yr mk He nature of Jufiif cation explained.
\ Controv. I. Whether it be anlmma

nentAft in God, and from Eternity.
Cont. II. Whether the Covenant of Grace be made

only with Chrid ; or with us alfo.
Cont. Ill Whether the Covenant of Grace have

any condition required of us.
Cont. IV. Whether our performance of the Con*

ditien efficiently jufiify us.
Cont. V. Whether we are juftified by Chrifis

righteoufnefs imputed to us : And whether the

Scripture fay we are.
Cont. VI. In whatfenfe is Chrifis Righteoufnefs

imputed to us.
Cont. VII What Righteoufnefs oflChr/fi is it

that is ours and imputed to us ; the : taffive,

the Active, the Habitual y or the Divine, or

all
Cont. VIII. Whether Chrifis Righteoufnefs be

the Efficient, Material^ or Formal caufe of our

Righteoufnefs, or Jufiification ?
Cont. JX. Whether the Vnion between Chrifl

and

The Contents,

and believers be not fo near as maketh them

the fame Subject, and Jo the Accident ofChriJls

righteoufnefs , to be cuts in it (elf.
Cont. 10. Are we not Jo righteous by an ZJniori

with thrift as we are Jvaners by our Vn ion

with Adam.
Cont. XL Is not Chrijls Righteoufnefs ours : as

our fins were his by imputation ?
Cont. ix- 'Doth Chrifts Righteoufnefs caufe our

Sanftification, in the fame fort of Caujality as

it caujeth our Juftification ?
Cont. Xllf. Is it faith itfelf thai is f aid to be

imputed to us for Righteoufnefs ' 7 oronlyChrift y

or Chrifis Righteoujnefs.
Cont. XIV. Whether Grace be Grace and free if

it have any condition.
Cont. XV, Whether Repentance be any condition

of Pardon and Juftification^ and to affirm it y

ao not equal it with Faith,
Cont. XVI. Wliether faith juftify us as a meri-
torious caufe or as a difpofitive caufe of re-

ceivingjufifcatio^y cr as a meer condition,

or an Inftrumental caufe.
Cont. XVII. Is Juftifying faith an aft of the

under (landing or of the Willi
Cont. XVI i I. Of the diflinffion of fides quce

and fides qua Juftificat, what it meaneth.
Cont. XIX. Whether we arejuflifed by the Lam

of Innocency. faying, obey perfectly , and live.
Cont. XX. Whether by works , Paul means a£fs

in genere, or what fort of Atts*

B : Cont.

j he t^ont^nts.

Cont. XXL Are any works of man meritorious*
Cont. XXII. Is obedience a part ofjuflifying

Faithi
Cont. XXIII. Is any more neceffary to the keep*

ing or not lojing our Jufiification, than to its

beginning?
Cont. XXlV. Is Pardon and Jujlificat ion perfett

thefirft moment?
Cont. XXV. Is nolle punire, or non punire,

( not punijking ) true pardon?
Cont. XXVI. Is future fin pardoned before?
Cont. XX VII. Is any one punifhed for pardoned

fin ?
Cont. XXVIII. Is punifhing one thatChrifl died

for, unjufl punifhing one fin twice.
Cont. XXIX. Are regenerate believers, under

any guilt of any but corretlive punifhment, or

fhouldask pardon of any other>
Cont* XXX. What is it to be judged according

to our works ?
Cont. XXXI. What Law is it thatPaulcalleth

the Law of works which cannot juflify ?
Cont. XXXII. How and why it is fo called.
Cont. XXXIII. What is Pauls drift inhisdif-

putes about Juflificaticn.
Cont. XXXIV, What is the drift of James.
Cont. XXXV. Muft a believer any way plead
bis Faith, Repentance orHolinefs to his Jufiifi-

.cation, or trufl to themi
Cont. XXXVI. Hath Jufiificat ion and S aha*
t ion the fame conditions ? Do thofe work^fave
m that do not jufiify us i Cont.

The Contents.

Cont. XXXVII. Have we any Juftifcatzon a-
gainftfalfe accujations ( of Infidelity^ &c. )

Conr. XXXVIII. Voth faith juftify as a righte-
oufnefs ? or any perfoual righteoufnefs in fuh-
ordination to Chrifl s ? Abundant Scripture
proof of the affirmative.

Cont. XXXIX. Is Gods accepting Chrifts righte-
oufnefsfor us, the imputing of it}

Cont. XL. Whether Chrifts fufferings merit E-
ternal life for us feeing the Law f aid ^ T)o this
and live , and not fuffer and livf.

Cont. XLI. Whether Chrifl heing the end of the
law for righteoufnefs, prove that Adams firfl
law juflifieth us as fulfilled by Chrifl .

Cont. XLII. Whether the fufferings of Chrifl
merit our freedom from nothing but what he
fuffered in our fie ad.

Cont. XLHI. And fo whether Chr ids fufferings
merit not our freedom from habits andafls of
fin, which Chrifl had not.

Cont. XL1V. And fo whether his fufferings re-
deem us from Spiritual death , feeing we fuffer-
ed it, and not he.

Cont. XL V. Is this the reafon of our delive-
rance from the curfe of the law, becaufe wefufi-

I fered the equivalent of everlafling Hell Fire
in Chrifl.

Cont. XLVI. Is it true that Chrifts attive obe-
dience only merit eth Heaven for us, and there-
fore that only meriteth Santtification ?

Cont. XLVIL Is it true that Repentance can

B 2 be

The Contents.

be no condition of Juftification becaufe it fol-
loweth it.

Qu. XLVIII. How can faith and repentance
give a right to the righteoufnefs of Chrifi^
which muft firfi give us that faith and repen-
tance?

Qu. XL1X, Is it true that we muft be practical
Antinomians unlefs we hold that only Chrifts
Attive righteoufnefs merited grace and glory
for us.

Qu. L. Is this proved by, Rom. 7. 4.

The Conclufion.

C « )

A Breviate of the Boffirine of
J unification.

Pr. I. T"TT TEfliuft firft agree, what Right e-

\/\/ 0H f ne f s #•; Right eonfnefs is for-

▼ V mally a Relation: And there-*

fore muft have the definition of a Relation: I

need not tell Schollars what that is.

2. The fubjeet of this Relation, is* firft mens
aSHons and habits, and their Titles and Rights, and
then their Per/ow as the fubjed of thefe.

?• Righteoufnefs is a Relation to the Rule or
Law : And is an Agreeablenefs thereto: If it be
Gods Law, it is Righteoufnefs before God. If but
mans, it is but humane Righteoufnefs.

4. As a Law hath two parts; the precept and
the retribution of reward and punifhmenc, fo there
are two forts of unrighteoufneis and righteoufnefs :
As to the precept, Obedience is Righteoufnefs,
and Sin is Unrighteoufnefs. As to the Retributi-
on, Right to Impunity and to the promifed Re-
ward is the Perfons Righteoufnefs, and fo contra-
ry.

5. Righteoufnefs materially is either, 1. Parti-
cular, in fome one caufe, or few caules : 2. Or
Vniverfal and perfect in all caufes.

6 Righteoufnefs particular is either in fome
fmall matter that we are not made happy by, 2.0r
in fome great caufe which our happineis dependeth
on.

7. The firft Law required perfonal perfect con-
ftant obedience on pain of death ; and fo juftifieth
none without it. B 3 %. 4 4am

8. Adam was the Father of all mankind, from
whom they fpring, but he did not foreprefent the
Perfons of all that were to fpring of him, as if his
obedience without their own woald have juftified
any of them at age. If Adam had not finned, Ca-
in ihould have been condemned if he finned 3 and
fo others.

. 9- The firft Law being broken, man was made
uncapabie of either part of Juftification by it 5 ei-
ther as one that finned not, or as one that was not
by it to be condemned. And fo it w ; as no more
to him a Promife or Covenant of Life ; the Con-
dition being now become impoflible, and fo no
condition ; and the threatning becoming as a Sen-
tence-

10. This Law neither gave, mentioned or own-
ed any Surety, Subftitute, or Mediator.

1 1 . But the blefled Lawgiver our Creator would
not fo lofe his Creature, but the eternal word pre-
sently interpofing, undertook mans Redemption,
and God gave man a new Law of Life, or a Cove-
nant of Grace, promising him a Mediator in the
fullnefs of time, and giving him freely for his fake
both pardon of his fin, and right to Life, on the
Terms of Grace therein prescribed : and command-
ing him future obedience, efpeciaHy in the recep-
tion of his Grace, and ufe of the mans of Grace
appointed him.

12.- This Law of Grace was made to ) Adam the
lapfed head of all mankind, and fo to all mankind
in him : And it was renewed to Noah in the fame
capacity : fo that all falien mankind was put under
this Law of Grace in that firft Edition of it, made
to Adam, and Noah. And were neither left I
lefs, nor utterly defperateas under the nieer damn-
ing violated Law, which now no more offered

Life

C J ) ,

Life to any, the condition being become of natu -
ral impossibility : God is not to be fuppofed to fay
now to finners, tf yon be not Sinners yon Jhall live ;
when it's known that they are.

13. Abraham, being eminently righteous.* ac-
cording to this Law of Grace, and Believing a fpe-
ciai promife of God, and not withholding his only
Son in his obedience to his command, God made
with him moreover a Covenant of peculiarity, fu-
peradded ro the common Lavv of Grace. In which
he chuieth out his Seed as a peculiar Holy Nation,
from whom the Mejfiah Ihould come, in whom all
the Nations of the Earth Ihould be blejftd. This pro-
mife was renewed to Jfaac ( and Jacob ) Gen. 26.

4, 5* Becanje that Abraham obeyed my Voice and kept
my Charge, my Commandments, my Statute's, -and my
Laws.

14. This Covenant of Peculiarity with Abrfc
ham, nulled not the common Law of Grace made
to mankind, nor was it ever nulled or abrogate,
but perfected after: Though men make them-
ielves uncapable of the benefits.

15. God ufeth none of fallen mankind according
to the feyericy of the firft Law, but givech ro all
men undeferved forfeited Mercy, and bindeth
them to ufe fome means for their recovery •, to re-
pent in hope, and to receive and thankfully ufe
the meafures of mercy which he vouchfaiech them.
And all men fhall be judged according to that edi-
tion of the Law of Grace which they were under,
and the receiving and^ ufing the Grace or Mercy
which was given or offered them.

16. When the peculiar Seed was formed into a
Nation, God gave them by Mofes a peculiar Law,
which exemplified the Holwefs of the jfr/? Law, ' but
had the Promiles and Grace of the iecond, witjj

B 4 [the

(4)

the peculiar additions*, and plainlier pointed out.
the Mefliah to come but by a way of operous Ce-
remonies^ and fevere Difcipline, fuitable to their
rude minority.

17. In the fulnefs of time, Chrift was conceived
by the Holy Ghoft, in a Virgin, and beipg God
and Man, as made by the Will of the Deity, was
made a Subjed under a Law peculiar to himfelf,
according to his peculiar works ; and this Law
given to our Mediator had three parts. 1. That he
mould perfe&ly obey the Law of Innocency fo far
as it w r as fitted to his cafe, and overcome the
Tempter. 2. That he fhould perfe&ly keep the
Law of Mopes, fo far as it agreed to him. 3. That
he fhould perfe&ly do all that was proper to the
Redeemer, in being a Sacrifice for (in, clearing
and publiihing the New Covenant 5 fealing it by
Miracles, rifing again, inftituting his Word, Sacra-
ments and Mini dry, afcending, giving the Spirit,
interceding in Heaven, &c his promifed reward
being the fuccefs of his undertaking, the faving of
his Church and his Glory, in the glorifying of God
the Father : This is the peculiar Law to the Me-
diator.

18. That which is called The Covenant between
the Father and the Son, is this Covenant made to

2nd with Chrift Incarnate, and the fore-decreeing
thereof, with the Prophecies of it. If there be more,
it is paft our reach.

19. Chrift perfectly fulfilled all that he under-
took, and this as the fecond Adam $ not a Na-
tural Root, but a Voluntary Sponfor: Notour
£ubftitute or Servant fent by us, but chofen by
tl:e Father, and lent by him to do all his Will for
Mans Redemption.

20. As he took the common Nature of Man, (o

the

Ci )

the fins of all, and not only of the Eled were the
caufes of his fufferings, and laid upon him, and the
frmts of his fuflferings and merits were fome com-
mon, and fome peculiar t6 the Ele<ft.

21. He being not as Adam, our natural Parent,
was not meerly by natural generation to convey
his benefits to the Redeemed ; but by fuch means
as he fhould chufe, and Man confent to, even by a
holy Covenant or Contrad, being alfo* his Do-
drine, and his Law in feveral refpects •, which Co-
venant having great and precious Promifes, is
Gods Inlirument of Donation and Condonation,
and our title to all the bleflings promifed ; by
which God doth give us right to Pardon and Sal-
vation: This Law of Gr^ce is the Rule of our du-
ty, and the Rule by which we (hall be judged,

22. This Law or Covenant givetha Conditio-
nal Pardon to all in the tenour of it, with Adop-
tion and Right to Life Eternal : But adual Par-
don and Right accrueth to none, till the Condi-
tion be performed,whichis to be Believers,or their
Infant feed dedicated to God by Covenant Con-
fent.

25. This Condition is not that we our felves
make God amends or fatisfadion,or give him any
thing that hath any merit in Commutative Jufiice,
or do any kind of work which (hall make the re-
ward to be of debt, and not of grace: But it is
\jhe Belief of , and Confent to the Covenant of Grace,
and the Believing Acceptance of the gifts and grace of
the Covenant, according to their nature, and for their
proper ufe $ and is the fame thing which is to be
profefled in Baptifm, which is the folemnizing of
this mutual Covenant, andinwfeich God the Fa-
ther, Son and Holy Ghoft, do give them felves to
us, for grace and glory, and we give up our felves

( 6 )

by 'confent to him, believingly accepting his grace,
and penitently renouncing the lufts of the flefh,
the world and the Devil 5 and Co are facramentally
inverted in a ftate of Juftification, Adoption and
Spiritual Life.

24. The profefiion of this Faith and Confent in
Baptifm, maketh men vifible Chriftians and
Church* members; and true heart- confent in Faith
maketh men Living and Juftified Members.

25. This belief and content, or performance of
the Condition, is not the Efficient Caufe of our
Pardon or juftification, but is the neceffary difpofi-
tion or qualification of the Receiver^ in the very nature
of the Act fuit able and needful^ and by Divine Insti-
tution and Promife made the Condition and acceptable.

26. Though we are not capable Receivers of
Juftification, till we thus penitently and believing-
ly confent, yet w r hen we do fo, it is the merit of
Chrifis Righteoufnefs by which we are jufiifed : For
the Covenant of God is but his Infirument by
which he giveth us Chrift fto'be our Head) and
Life in and with him,* and fo giveth us Justifica-
tion as procured by his Merits.

27. Juftification is a word of many fenfes : fome-
times it fignifieth [making m righteom~] fometimes.,
the Law 'or Covenants virtual judging m righteous y it
being the Bale of Judgment: fometimes Goes
efieeming US righteous in his own mind: fometimes
for a Juftifying h Evidence or Witnefs : fometimes
by apology of an Advocate : fometimes by the Sen-
tence of the Judge: and-fometime for the Execu-
tion of that Sentence. But the notable fpecial forts

are three, Making jufi y Judging jufi y and Vfing as

jufi: And they that will difpute of Justification,
and not tell in what fenfe they take the word, do
but abufe their time and talk.

%$. No

(?)

28. No man is judged righteous by God, that is
not firft made righteous.

29. . He that is made righteous, is jufiifiable in
Judgment, and virtually jufiifed ( in Law. )

30. No (inner is made righteous as to the Precep-
tive part of the Law of lnnocency ; it being a contra-
diction to have been a (inner and no finner.

31. Pardon of fin doth not make the fad done
to be undone*, or not done, nor the fin to be no fin,
nor not to have deferved punilhment : But it re-
mitted! the punifhment and the fault, fo far as it in-
ferreth puni(hment ? becaufe of the merit and (atif-
fadtion of the Mediator 5 and delivered! the finner
from that which he was bound to fuffer by the
violated Law.

32. To make a man righteous before God that
hath finned, all thefe things muft concur: 1. He

muff have a Mediator that wuft anfwer the Ends of
the Law that condemneth him, and fo merit eth his Jll-

ftification. 2. This Saviour mud make him a

Pardoning and Jufttfying Covenant, to convey the
right of the purchafed benefits to him. 3. He
' himfelf {by grace) muji perform the Conditions of that
Covenant 5 accepting the free gift believingly accord-
ing to its nature and ufe. 4. Upon this the Cove-
nant (by virtue of the forefaid Merit of the Me-
diator) mufi effeClually jufiife him.

33. Though we. have no Righteoufnefsof our
own, that is fo denominated by the Law of lnno-
cency, yet have we a Righteoufnefs to plead for
our Justification from its Sentence, which by our
Mediator was performed to it ? by which the i aw~
giver hath received fatisfa&ion ; and we muft have
the perfonal fubordinate Righteoufnefs required by

the Covenant of <}race.

34. All that are made righteom, are efieemed and
judged righteous , and ufed as right com. 35. Par-

(8 )

55- Pardon of Sin, and Right to Life, are not that
Righteoufnefs which anfwereth the Precept of the
Law: But they are that Righteoufnefs which ju-
ftifieth us againft the Accufation, [that we are not
to befaved, but to be dammd7\

35-. Qirifts P erf eft Obedience to the Law of In-
nocency, exempteth us from the neceffity of per-
fect obedience to it, and from all duty of obeying
it as the condition of life : But he did not Repent
and Believe in obedience to his own Law of Grace,
to exempt us from the neceffity of Repenting and
Believing, which we muft do our felves by his
grace, or periih.

3& To make a man righteous implieth, that he
was before unrighteous : But to judge him righte-
ous, fuppofeth him to be righteous ; yet either ac-
cufed of unrighteoufnefs, or accufable ; Juftification
here fuppofing either attual or virtual Accufation.
« 37. The Law is the Virtual Accufer, but that
fpeaketh nothing but truth 3 (jviz,. that we finned
and deferved damnation.) Satan IS the Attual Accu-
fer, and the Father of Lies.

38. We (hall not be jaftified by denying the
true Accufation of the Law, but by denying the
falfe Accufation of Satan : That we' are finners
Ciuft be granted ; and that our fin deferved BtU :
But (that we- have no part inChrift, that we are
unpardoned, unreconciled finners, that we are
unbelievers, impenitent, unre generate, unholy, or hypo-
crites, muft be denied, or weperifh : As aifo that
hereupon we ought to be damned, ancfyiot to be glorified*

39. By this it is very plain how far a man mull
bejuftified in Judgment by his own perfonal Righ-
teoufnefs;and alfo how to understand, A/^/?. 2 5. and
all the defcriptions of the laft Judgment, and the
Reafons there afligned of the Sentence 5 and what

(9)
it is to be Juftified or Condemned by our words,
and to be judged according to our works, or what
we have done in obedience or difobedience to the
Law of grace ; and what is meant in James by be-
ing juftified by works, and not by faith alone. For
though Chrifts right eoufnefs is to be then honoured,
it is not his part, but ours, that is by him to be£**-
mined and Judged. And it istheZ^n? of Grace by
which we muft be judged, which prefcribed us the
Conditions of Pardon and Salvation. The perfor-
mance of which muft therefore be the caufe of the
day to be Examined and Judged.

4. To juftify a mans Right to Salvation is to jufti-
fy the man when his right is the thing tried : There-
fore the caufes of our Right to Salvation are necef-
fary caufes of our Jufltfication. All this is plain*
and I think, not by aChriftian to be denied : And
is not here enough to be the matter of our Chrifti-
an peace and concord in this one point ofJnftificatiotf.
But we are not fo happy ; It is a greater number of
Controverfies that the teachers of Chriftians have
raifed about it, than many hours willferve to han-
dle. I will name fome that are too many, and yet
far from all, and give you my fenfe of them plain-
ly and briefly, that you may truly underftand the
matter and me.

Com. 1. Paffing by all the old quarrels, about
Chrifts Per fon, by the Arrians, Nefiorians^Eutychi-
ans, Monothelites, Phantajiafia^xid abundance more,
about Justification itfelf, the firft that Ifhall men-
tion is that which a few great and worthy men
have unhappily raifed, Whether Jufiificaticn be not

an Immanent ail in God, artdfo eternal: This they

aflert, and I deny : There is nothing in God but
God i Nothing therefore that hath beginning and

end,

( io )

end, but all is Eternal. But Relations and Extrin-
ficl^denominationsj find alfo Effects may begin and
end. The world was not from Enernity : God did
not make it from Eternity, nor was the creator of
it from Eternity, in proper fpeech. And yet no A<5t
as it is- in God had beginning or end -, for it
is God himfelf. But Gods Eflential will or word
is not called creating till it actually create. So is it
in Justification : Nothing is new in God, befides
Relation and Denomination ^ but much is new by
and from God. Justification is a tranfient act of God.
It is the aft of his Covenant and his Judgment and
Execution. Therefore he that faith Eled Infidels
are juftifiedfrom Eternity, Contradi&eth Gods
word, that faith we are juftified by faith, and till
then are under Condemnation.

Cont. 2. Whether the Covenant of Grace, be made
only with Chrift, or with us alfo ? The firft is put into

a Catechif m where I am forryer to find it, than in
Maccovim, Cluto,Coccews and Cloppenburgius. The'
Covenant made with Chrift is not the fame that
is made between Chrift and us, and which we ce-
lebrate in Baprifm. It is not only Chrift that is bap.
tized^hxiz all his members -, And baptifm is the mu-
tual Covenant* We are the receivers of the Relation
to God the Father, Son and Holy Ghoft, and we are the
Tromifers (■ the word Reftipulation is too prefumptU-

ous. ) If we are not Covenanters, we can be noCo-
venmt breakers, nor have right to the benefits of
fach a Covenant: It is the fame thing that in
feveral refpeits is called a Law and a Covenant.
And if we are not under Chrifts Law we are
Lawlefs, or not hisSubje&s. DenyChriits Law and
Covenant to us, and you will fubvert allChriftiani-
ty and deny the rule of judgment and Justification,

Cont.

( II )

Cont. 3. Whether the Covenant of grace have any
condition required of us.

Anf Here we firfi fhew our weaknefs in con-
tending about the word C Condition ] while we a-
gree not of the fenfe, though till men made a diffe-
rence on this ill occafion, there were few words
that men were more agreed in ( of fuch a Sub-
ject. ) And the word we muft ufe, hath no other
name that I remember which our Grammar hath
taught us to call, fuch Conjunctions by as C If 3 is*
but C Conditional^ nor any other name that Law
and Civil ufe hath taught us to call the thing de-
fined by but [ CONDITION'} without circumlo-
cution,uncouthnefs orobfcurity. The common de-
finition of Lawyers is that it is, C Ltx *ddita ne~
getio qua dome prafietur event urn fufpendit : It is in
our cafe the Mode of the Law or Promife requiring
a Duty or Moral Aft or qualification-, on the frcfeme
or ab fence, performance or non-performance whereof the
Law or Donation annexethor fufpendetltthe event. This
is a Condition as it is in th^Laxv or Covenant, ot Pro-
mife, being but its Modus : But as it is in the
perfon and performance , it is £ Moral Aft Of
qualification, required by the Law, or Promife, to
which it annexeth, and till it be performed fuf-
pendeth the event. Natural or m@erly contingent
conditions that are not moral, belong not to our
enquiry. ( As if it be a fair day to morrow. If fuch
a fhip come fafe home ! If I live fo long, &c. )

Some define a condition here to be any Moral
medium of obtaining a benefit ex pafta: But I. A
Law r hath its conditions, and fo hath a Donation or
promife, when there is no proper mutual paftum or
, Covenant. 2. There are other Moral media ex pa&o
befides conditions ( as are all fimple duties.) 3- But

thefe

thefe definers cannot congruoufly deny the Gofpel
Covenant of grace to have conditions of our Jnftif-
cation and Salvation : For none but an Infidel can
congruoufly deny that Faith and Repentance are
conditions of our Juftification and Salvation, if e-
very Moral medium be a condition which is expaSo.
Is faith,and is repentance no means ? And are they
not required of us ? and do we not profefs them
at prefent and promife them for the future $

Sometimes the fame thing is a moral caufe and a
Condition of the Event. And fometimes it is a me er
Condition and but fine quanon, aadno proper caufe*
ufually in Moral Conditions there is fomething in
the Nature of the matter for the fake of which the
Donor or Lawgiver maketh it neceffary ; which
is its aptitude as a means to fome of his ends. , *

If Faith had no more fitnefstobe the condition
ofJufHfication thant^e/zef or hatingCod^xxd itGod-
limfs or Holinefs had no more fitnefs to be theCondi-
tionofour Salvation than wickednefs, they would not
have been deputed to this place, Office and Honour.

Faith is no Condition of Gods making the promife
( He abfolntely made fome Conditional promifes, and
Others only on conditions performed by Chrifh ) But
it is the condition of our right to orpofleffionof
the thing promifed-, or of the event.

Either che deniers of conditions deny all or but
fome. If all then they deny that Chrift performed
any conditions. If but fome, they deny either the
name only ^ or the thing alfo. If the name only. i. Is
it worth their Zeal and Contention ? 2. Are they
not (ingular ; and Angularity in the ufe of words
tendethto cauflefs quarrels. 3. Why do they not
commend to us fome better name for the fame
thing ? Grammar and common ufe hath taught us
this. Dr. Twijfe hath fomjd another, oft and ok

faying

C t"j )

laying that C Faith is a difpofitive caufeofjufkificati-
w.^ I diflikenot his notion, fave that, i. It is too
general there being more difpofitive caufes befides
Conditions. 2. That it is not Political enough as
theSubjed requireth( or Civil. ) 3. That it is in
two words when one is better ; and 4. That the
very terms C Caufe ] is liable to miftake. For faith
is no efficient canfe of Juftification , principal - nor in-
ftrumental : We muft not afcribe fo much to it.
Nor is it a final caufe, nor the formal caufe. But it
is as the Dr. fpeaketh Difpofttio SabjeEli recipients :
Not a natural 5 but Moral dijpofition 3 Yet madefuch
by Gods inftitution, becaufe the very nature of the
adt containeth zfitnefs to its receptive Office 5 even
as it is the believing acceptance of fuch a free and
wonderful gift to fuch fpecial ends and ufes.

2. But if it be not the Name only but the thing
defined that is denied the Gofpel is denied, and that
which is of neceflity to Salvation is denied. To de-
ny faith to be necejfary to Pardon, Juftification -and
Salvation as a moral means congruous in its nature and
inftituted of God, is infidelity or open prophanenefs :
Nor can thofebe meet Preachers of the Gofpel that
denyitandoppofeit.

Two waysScripture fheweth thatjuftification'and
Salvation are given conditionally. 1, By the plain
Conditional Phrafe, and 2. By the conditional de-
scription, in the mode of the promife : To inftance
in k few Texts among a multitude, Mar. 16. 16.
He that believeth and is baptized Jhall be faved^and he
that believeth not jhall be damned.

Rom. 4. 1%. To whom itfiall be imputed, if we
believe on him that raifed up Jefm our Lord from the
dead.

Rom. IO. 9, 10. For if thou Jhaltconfefs with thy
mouth theLordJefus andfhalt believe in thy heart that

C God,

( i4 )

Cod raifed him from the dead, thou Jhall be faved. For
with the heart man believeth to righteoufnefs, and with
the mouth confejfwn is made unto Salvation.

Joh. 1*12. To as many as received him to them
gave he power to become the Sons of God y even to them
that believe in his name.

joh. 3. 19. 18, 16. %k 6. throughout.

Mat. 6 14. 15. If ye forgive men their tref-
pajfes,your heavenly Father will forgive yon* But ifyc
forgive not, Sec.

Luk. 13. 3, 5. Except ye repent ye {hall all /*%-
mfeperiJJj.

Ads 10. 35. In every nation he that feareth God
andworketh righteoufnefs is accepted of him.

Ads 8. 37. If thou believeft with all thy he&rt thou

maift* ( i.e. Be baptized for the remiffion of
fins.)

But I have recited fo many Texts of this fort in
my Confejfwn and other books, that I will here for-
bear unneceflary recitals. Mat. 5. alone may fuf-
fice, and all the Texts that fay, Faith is imputed for
or to nghteoufnefs^andthat we arejuftifiedbyit.

Furthermore; 1. If the Baptifmal Covenant
have no condition, then none is to be prerequired
in the perfon to be baptized, nor his promifcof any
demanded. But the confequent is falfe .• Elfethe
baptifm inftituted by Chriit and ever pradifed ia
the Church is falfe.

And here you fee what a Baptifm thefe men
would make : If they practice it according to this
principle 5 and how they would overthrow our
Chriftianity, and baptize Infidels.
, The major is evident becaufe, where no condi-
tion is required of God or impofed, there none
fhould be required or impofed i>y the Mini-
iter. And if fo in Baptifm, Tri*y not alfo

in Abfolution and the Lords Supper.

2. If the Promife of Pardon and Juftification
be Abfolute without any condition, then either
to All men, or but to fome. If to All, then all are
juftified. If but to fome, to whom? If you fay to
the Eletti no man knoweth them, while they are
unbelievers : and fo neither the Perfon nor the
Minifter can apply that Promife to any fingular
man : If you fay, To Believers, you grant Faith to
be 3. necejfary, moral antecedent: Andiffb, whence
can you imagine it to be fuch, but Aptitudinally in
the Nature of the Aff ( receiving Chrift, which
fome call it S Inftrumentality ) and A finally by
Godslnftitution in the Tenor of his Word: Now
this is i- In the Tenor or Mode of the Precept,
and that makethit a Duty. 2. In the Tenor or
Mode of the Promife, and that maketh it if* Con-
dition : In what other refpe& do they ( exclufive-
ly ) feign it neceilary ?

Obj, As an Antecedent ? Anf That fpeaketh
but the Order : But what Antecedent is it ?

Obj> As a fign ? Anf. Of what? and why Is it
as a fign of Election ? But Holinefs, the Love of God,
and man, &c. are figns of Election, and yet not pre-
requifite to baptifm and pardon. And whence is
it that this fign of Election is prerequifite, but that
Gods precept made it a duty, and the promife a condi-
tion i Grant it a fign, the queflion is (till of the
reafonofthis figns neceffity to J 'unification. 3. If
Signification be the thing neceffery, it muft be ei-
ther to God, to the Sinner, or to the Baptizjer. Not
to God, that needs no notice by figns: arid fo it
would follow that before God Elect Infidels are
juftified, which is falfe, as is oft proved : And to
the Minifter it if not certainly known: Nor may
he baptize anyraeerly as Elect, if he could know
C z it

( i6 )

it (by revelation) before Faith. Nor might
fuch a perfon claim it, Nor do believers ufually at
the very firft know their Election. It's pity that
any catechized perfon fhould be fo ignorant as to
deny fo plain a Truth as it is that the Promife ma- 1
keth Faith antecedently neeeflary to Juftitication
under the form of an apt condition $ when no nfed
phrafe can fpeak the thing to us fo intelligibly and
truly as this doth.

Ohj It is prerequifite as an Inftrument f Anf. Of
this I Ihall fpeak by it felf anon. By an Inftrument
\ I hope when confidered they will not mean any
proper efficient Injtrwnem of Juftification ( Though
in exciting, the acts of Sanctification in us it may
be called our Instrument and Gods by us :) But ju-
ftifying is wholly and only Gods Act, and the Co-
venant as an Act of oblivion, and Grace is his In-
ftrument giving us our Right to impunity and Life y ( in
which our Conftitutive, Juftification doth confift )
But they mean a Metaphorical Receiving Inftrument,
and to receive Chift is but the very effence of Faith,
which they call the To credere, and fo to be jufti-
fied by Faith as it receiveth Chrift^ and as a recei-
ving In [frumenty and as it is the Jo credere in fpecie y
are all one. And all this is true, if you ask but

for wfeat Natural aptitude God made Faith the Con-

dition of Juftification: And it's more aptly called
by the forefaid Dr. Caufa difpofitiva •? and yet more
aptly djfioftio receptiva moralis,neceihry and fuccefs-

ful, aptitudinally in its Nature, and A5luaHy by the

tenor of Gods Promife or Donation, making it a
Condition : that is, faying [ He that believeth fljalt
be jufiified and faved, and he that doth not J be

damned. ] If God had not given Chrift and L oy

a Promile of this Tenor, £ If thou believe thonfhalt

rhave Chrift and Life, ] it's aptitude would have

had

( 17 )
had no ufe. If the King by an A& of Oblivion

fay' E All Rebels and Makfaftort that thankfully come
and take out their pardon, and lay down arms (hall live,
and the reft Jhall be unpardonable. ] Here, I. The
Ad; of Oblivion is the pardoning Inftrument, and
the receivers Title and fundamentum juris* 2. The
Reception is made a Condition by the A& being

the modus donandi feu condonandu 3. Next this

Condition is performed. 4; And next the effed;
followeth from it's proper efficient caufes, e. g.
fuppofe, 1. The Kings Clemency. 2. His Sons
Interceflion. 3. The A& of Oblivions Inftrumen-
tality. 4. The Offenders performing the Condi-
tion, which doth but make him a capable Recei-
ver of the Effect. 5. And laftly, the Miniffers in-
strumental applicatory fealing, delivering and inve-
ftiture. This is all plain, to men that by preju-
dice fight not againrt the light.

And that the Promifes of Salvation, or Glory
( and perfeverance ) have their Conditions, I will
not for fhame and tedioufnels ftand to prove to
fuch as you.

Obj. But he that performeth a Condition may boafi
and afcribe fomewh at to himfelf*

Anf. 1. I find many that thus argue the pro-
neft of moft Christians toboaft of, or to defend
their honour and the honour of their^party againfi
any that would vilifie them ; and do afcribe fome-
thing to them, even to be the beft fort of men.
2. God boafteth of his Servants, and afcribetb
much to them, viz* to have his Image, the divine
nature, to be the Salt and Lights of the Earth, his
Jewels, the Apple of his Eye, &c. He bids them
turn themselves, fave themfelves and work ouc
their Salvation, and keep themfelves in his Love
and continue in his Love, &c 3. If faying that
C 3 they

( i8)

they believe and repent, and give up themfelves to
God in Chrift be culpable boafting then all that
have been baptized on fiich a required profeflion,
have thereby finned, and all the Chriftian bap-
tifm hath been fin. 4. No man is a Chriftian, ju-
ftified, or can be faved that cannot fo boaft ( that
he is not an Infidel, but a Penitent Believer. ) 5. Is
it a matter of boafting that God commandeth when
he commandeth us to repent and believe the Go-
fpel ? If he freely pardon condemned Sinners for
the fake of Chrifts Sacrifice, Righteoufnefs and
Interceftion, on Condition, that they do not final-
ly refufe the gift, but believingly accept it accord-
ing to it's Nature, and all this by his Grace ; is this
matter of boafting ? May a pardoned Traytor boaft
of his Merit to the King, if the Condition of his
pardon be, that he (hall not refufe it, and fpit in
the Kings face, or continue a rebel?

Obj. Where all is of Grace, and Faith it felf given
and promife d by the Covenant, there the Covenant is
not Conditional.

Anf 1. As to the giving of Faith, itwellftands
with Gods method both to Command it as a du-
ty, and to make it a Condition of his Promife,
and to give his Word and Spirit to caufe us to per-
form it. It is a fi&ion that thefe may not confift,
and he fubverteth the Gofpel that faith they do
not confift. 2. As to the Promife, God indeed
hath promifed to Chrift, to give him a k^d, and
to draw them to him, &c. But the Covenant
irade with particular men, and fealed and folemni-
2ed in baptifm doth not promife Faith and Repen-
iance^ which are firft given, but prerequire them as
the neceflary qualification of the adult. And this
is the Covenant that we fpeak of. 3. It is a Con-
dition of Pardon, Jufiification and Acceptance, that

C *9)

we enquire of. Therefore it is the Promife ofthefe
that we muft mean: Now I ask whether the Pro-
mife of Pardon and Justification be a Promife of Faith,
or whether it be not a Promife to pardon andjufti-
fie Believers only and their Seed, and fo prerequi-
ireth Faith.

Obj. But you -call the many parts of one Covenant
by the name of many Covenants. Anfi I hope we
fhall not be called in matters of Catechifm to Me-
taphyfical or Logical quibbles deVmtate & Indivi-
duatione. Which is too hard for mens wits about
things natural or moral That is one in fome re-
fpe<5t which is many in others. There is fome fort
of Unity of all thellniverfe, even of all Creatures:
And fo there is of all Gods Law.s and Covenants :
either the Obje&iors fpeak de nomine or de re : If
but of the Name £ One, ] they (hall call it One if
that will pleafe them,and let them only diftinguifh
the Parts of that One : If they will fay that the
Covenant made by the Father with the Mediator,
and the Law made for him, are one and the fame
with the Covenant made by the Father and Son and
Holy Spirit with us, and that our Baptifmal Cove-
nant is no Covenant, but only a part of the Cove-
nant of which that with Chrift aforefaid is another
part, I will not ufe their phrafe, but let me under-
stand them that it is only the Name of [Ow or
Two 2 that they contend about, and we will fit
our words accordingly : I think on feveral ac-
counts they are to be called Divers Covenants : If
they diflike it, let us enquire whether the various
Precepts of one Covenant make not various du-
ties to Chrift and to us ; and whether the various
Promifes of it have not various Conditions, fome
to be performed by Chrift and fome by us. Our
prefent Qiieftion is, Whether that part of the

C 4 Cove-

( 20 )

Covenant which promifeth ar$ giveth Pardon of
fin, Juftification, Adoption, and right to Glory,
have any Condition, as the Modus of the gift ?
We will rather follow them in unmeet terms,
than leave them thence a pretepce to confound
names and things, 4 and hide their errour by the
confufion.

All Divines, ancient and modern, reformed and
and unreformed, that I know of, agreed with us
in the conditionally of the faid Promife, and by
the form of Baptifm ihewed the Churches confent
till Maccovim in Holland, and Dr. Crifpe and other
Antinomians in England began to fubvert the
Gofpel on pretence of magnifying the freenefs of
Grace ; and yet they durft never attempt to alter
the Form of Baptiftn ; as this Opinion will re-
quire.
• ■■ ■ » • ■- ' ■»*> ^

Coritr. 4. By what hath been faid, the fourth
Controverfie is already refolved^ viz* Whether our
performance of the Condition of Juftification doth effi-
ciently jnftifie us? Some fay 5 becaufe we fay that
Chrift doth not juftifie us till we perform the con-
dition by believing, that therefore we make our
own Faith or performance to juftifie proximately,
and Chrift but remotely, and fo to do more than
Chrift to our Juftification.

jipf. 1. As to the phrafe, Scripture faith, that
we are juftifie d by Faith, that word not fignifying an
efficiency ', but a receptive qualifying condition ; but
it never faith, that Faith doth juftifie us, much lefs
that we by it juftifie ourfelves: Our performance
or Faith is no efficient caufe 5 but as to two parts
of cur Juftification it hath a twofold Office : 1 . As
to our Juftification by the Merits of Chrifts Righ-
teoufnefs ^gainft this charge {that damnation u due

( II )

to m for fin] our Faith is the Condition of our P*r-
^ and J unification 5 that is, the metal qualifica-
tion which God hath made neceflary to make us
capable receivers of it i As laying down Arms,and
taking his Pardon thankfully, may make a Rebel
capable of Pardon f but doth not pardon him) if
the pardoning A& lay [This fhall be the Condition: ]
And by his # "Pardon he is jnfiifiable againft the
charge of being liable to death.

2. But as to the fubordinate part of Jifftification y
againft the falfe charge that we are no Believers, nor
repent^ andfo have no pan in chrift\ here our own
Faith is the very Matter of Righteoufnefs by which
we muft be in tamum rfo far) juftified : As truth
and innocency is againft every falfe accufation ;
And to fay that becaufe Chrifts Merits juftifie us
not before and without our Faithand performance
of the Condition, therefore our Act juftifteth us
more than Chrift, or efficiently at all, is a thing
unworthy of an anfw-er, being below the thoughts
of an intelligent Difputer. How much the capa-
city or incapacity of the Receiver doth as to all the
various changes in the world, both $)hyfical and
moral, when yet efficiently it doth nothing, is not
wholly unknown to any fober thinkitig man. As
. the fame fun-fhine maketh a Weed ft ink, and a
Rofe fweet 5 fo the fame Ad of Oblivion, or
conditional Juftifying Law or Covenant, doth ju-
ftifie the capable, and not the uncapable, though
no mans Faith doth effed any part of his own Jufti-
fication. Mr. Troughton, and fuch others denying
Faith to be the Condition of our Juftification by
the Promife, hath drawn me to fpeak the largelier
pfthis^

Contr,

(22 )

«■ i ■■■ " '■■■ '«■ ' ■ * " , * ' •■■■'■• ' " ' ' ' * '» " . ■ ■ ■ II — *-^

Contr. ff Whether we arejuftijied by Chrifis Righ-
teoufnefs imputed to us : and whether the Scripture fay
fo. ,

Anfi The Scripture oft faith, that Faith is impu-
ted to us for Righteoufnefs ; and that is, Faith in
Chrift : And it faith, that Righteoufnefs is imputed,
or reckoned to us, that is, we are reckoned or re-
puted righteous, Rom. 4. 11, 22.6. And that fin is
#6t imfuted, that is not charged on us to punish-
ment, or damnation, Rom. 5. 13. & 4. 8. Pfal. 32.
<v. 2. ? Cor. 5. 16. The words of Imputing Chrifis
Righteoufnefs to us, I find not in Gods Word y and there-
fore think them not neceflary to the Churches
peace or fafety. But as for the fenfe of thofe
words.no doubt but it may be good,& the Papifts
themfelves own them in the fame fenfe as many
ProteftantDivines profefs to ufe them,as Ihave proved.

Contr. 6. In what fenfe is Chrifts Righteoufnefs im-
puted to us ?

Anfw. It is accounted of God the valuable con-
sideration, fatisfadion and merit (attaining Gods
ends) for which we are (when we confent to the
Covenant of Grace,)* forgiven and juftified againft
the condemning Sentence of the Law of Innocen-
cy, and reconciled and accepted of God to Grace
and Glory.

Q^ But did not Chrift reprefent our perfons in his
Righteoufnefs^ fo that it is imputed to us as ours, as if
&e our f elves had been and done what he was and did
as righteous ?

Anfi This being the very heart of all the Con-
troverfie,(hould bejdecided only by Scripture, and
nothing added or diminifhed. That Chrift is the
fecond Adam, and called fyy"*> a Sponfor* Surety

(23 )

orlnterpofer, and a Mediator between God and
Man, that fuffered for us, the juft for the unjuft,
a price, and a facrifice, is all found infcripture.
Wife and peaceable men here will be as fearful
of humane Inventions and Additions as in Difci-
pline or Ceremonies at leaft. But becaufe all are
riotfuch, we muft fpeak to men as they are. There
are feverai forts of Sureties or Sponfors.

Few reprefent the very ptrfon, at leaft not all: If
men will needs impofe on us their own word of
Refrefentation s for peace fakeiwe accept it, in a
found fenfe. In a limited fenfe it is true that Chrift
reprefented m $ that is, he fuffered in our ftead, that
we might not fuffer : He obeyed, and was per-
fectly righteous as Mediator in our Natures^ and
fo far iirour ftead, as that fuch perfed Righteouf-
nefs fhould not in our felves be neceflary to our
Juftificacion. But he did not abfolutely reprefent
us; he was not cur Delegate : Our perfons did
not in a Law-fenfe do in and by Chrift what he
did, or poffefs the habits which he poflefled, or
fuffered what he fuffered : Nor doth God account
us fo to have done, for that were to miftake. I
haverendred a multitude of reafons to prove this
in my Treatife of Juftifying Rtghtewfnefs : The
contradi&ion is enough that we are accounted ne-
ver to have finned, becaufe Chrift never finned 3
and yet we are accounted to have fuffered or fatif-
fied for fin, becaufe Chrift did fo 3 or at leaft that
we need a pardon by his blood, and muft ask for
pardon, and muft fuffer correcting punifhments,and
long be without neceflary grace and glory, when
yet we are accounted never to have finned, but
from birth to death to have fulfilled all Gods Law
in Chrift. I have fully proved that this DoCirine
fubverteth thefumof all the Gofpel and Religion,
to which I refer you. Contr.

( M)

Contr. 7. What Righteoufnefs of Chrift is it that is
ours, and imputed to ns^ the Pa/five, the AElive> the
Habitual^ or the Divine, or all ?

■ Anfw. Divines are here fallen into four Opi-
nions.

I. Many of our moft famous Divines fay, that
it is only Chrifts fufferings that are imputed to
us as our Righteoufnefs to Juftification ; being
Juftitia Meritt, the reft being Juftitia Perfona, to
qualifie Chrift to merit for us- Thus Partus, Scul-
tetus y Wenddine, Beckman* Vrfine, Pifcator, Olevian,
Camero with his followers,and many more: Thefe
are far from thinking that we fulfilled all the Law
in Chrift, or are righteous becaufe he fulfilled it.

II. The fecond fort think that the A&ive and
Paflive Righteoufnefs are imputed to us as our
Righteoufnefs.

III. The third fort are for the Paflive, A&ive
and Habitual imputed.

IV. The fourth think fo alfo of the Divine,
(which is the Deity it felf; for there is nothing in
God but God) Andrew o pander is for our Justifi-
cation by the Divine Eflence, but I think rather
by Communication than Imputation. Thus hath
cur weaknefs diftra&ed and difgraced us. But
Mr. Bradfhaw truly noted, that if the fenfe of Im-
putation were well agreed of, the reft might well
be reconciled^ viz.. that no Righteoufnefs of
Chrift is imputed to us in theifcrid: fenfe of Repre-
fentation, as if we our felves were legally ac-
counted to have been done or fuffered, what Chrift
did, was and fufFered. But in the juft fenfe of Im-
putation all is imputed to us, that is, Chrifts Ha-
bitual, Active and Paflive Righteoufnefs, ful-
filling his own part of the Covenant, advanced in

dignity

f>> )

dignity by the Union of the Divine nature and
perfection was the true meritorious caufe of
our Juftification, and not any one of thefe a-
lpne.

» . . . ■ ■ ■ •• ■ ,. ! ■ I tt | | ,

Cont. 8. Whether Chrifts righteoufnefs be the effici-
ent > material OV formal caufe of our Right eoufnefs and
Juftification. i

Anf. Its pity that poor people mull be thus
tempted with Controverfies of Logick. But what
remedy ? Chrifts righteoufnefs as materially and
formally his, merited our Juftification: But for the
accidental relation of righteoufnefs in Chrift, to
be the accidental relation of righteoufnefs to every
believer, is impoffible unlefsthe Subject be the
fame: If Chrift be the believing (inner, and as
many perfons as there be fuch, or all thefe be the
fame perfon with Chrift, then his individual righte-
oufnefs is formally theirs, elfe not. For as noxa ca-
putfequitur, fo no accident is the fame numerically
in various Subje&s. They that deny this Vented
but the fame advantages to have believed Tran-
fubftantiation, and renounce the common princi-
ples.

But that Chrifts righteoufnefs is the meritorious
caufe of ours, is paft doubt. And therefore they
that affirm and they that deny it to be the material
caufe (which is the common Doctrine of Pro-
teftant difputers) do but differ about a name. For
if Adam had merited his own glorification had noc
his works been both the meritorious caufe, and.the
material ? that is, the matter of that meritorious
righteoufnefs : And why may we not fay fo of
Chrift ? It is therefore the material becaufe it is
the meritorious, that is, the meriting matter. For

righteoufnefs being a Relation hath ftri&ly no

matter

matter, but a Subjett. And Chrifts Atts andhabks
wpre the firft Subjetl of that righteoufhefs of his
perfon whofe merit juftifieth us : But the believer
is the Sttbjeti of his own perfonal righteoufnefs thus
merited by Chrift. It's pity that holy things fhould
be brought down to fuch Logical trifling ; but
more pity that Church teachers that will do fo,
fhould abufe them by their ignorance in their own
way. The matter of the righteoufnefs which me-
riteth our Juftification from the Laws damnation
of us, is Chrifts own righteoufnefs 5 ( unlefs by the
matter you mean the Subject perfon.) But the mat-
ter of om fubordinate righteoufnefs is in and of our
felves,of which anon.

. , — , ' ■>■ ■ . ' " «

Cont. 9. Whether the Vnion between Chrift and
believers be not fo near^ as maketh them the fame
Subjeft, and fo the accident of Chrifts righteoufnefs to
be ours?

Anf. So fome think, but this tremendous my fie-
ry muft not be rafbly and profanely handled. In a
Union Specifick of humanity, all mankind is one
with Chrift that is, of one Species of humane na-
ture : And fo that which is predicated of one as
fuch, is predicated of the other.

In a Political Vnion Chrift as the head, and the
Church as the body make one Society as part scon-
ftituting the whole. And fo whatever is predi-
cated of a part meerly as a party is predicable of
both : But that which is predicated of the whole
as a whole is properly predicable of neither alone:
And that which is predicated of the Head as a
head, is not predicable of the body, nor that of the
head, which is proper to the body, nor that of one
member which is proper to another. But fome
things by way of Communication may be predi-
cated

v %j J
cated of the whole, for the fake of a part. So the
Church is called (infill and imperfed; for our
fake, though Chrift be not fo : And it is eminent-
ly holy and glorious,becaufe Chrift is fo ; that is,/e-

cnndum quid.

But no Vnion will make us righteous and perfo-
naliy happy by anothers righteoufnefs and fyappi-
nefs, unlefs it were a perfonal Union, ( natural or
Legal at leaft as to Relative rights. ) The qqieftion
then is whether every believer be one per [on with
Chrift ? And if ft), whether one natural perfon^ or
one Legal (as a lawful vicarim is. ) They that hold
the firft plead that the fame Spirit that is in Chrift,
is the fame divine nature, and maketh us one natu-
ral perfon. But where doth the Scripture fay fo ?
The Sun is not one. individual with every Plant
that it quickened), nor every plant with it. A net-
tle or rofe is not the Sun, nor is it the illuminater
of the World, that maketh day, &c But they have •
fo much from the Sun as it communicateth 5 and no
more. So we are not Chrift, nor the Eternal and
Natural Son of God, nor infinite in Wifdom and
Goodnefs, nor perfe&ly juft and glorified, as
Chrift is : But we have from Chrift fo much of
the Spirit as he communicateth 5 And nothing is
curs meerly becaufe it is his, and we one perfon
with him ; but becaufe he Communicateth it to
us : What further real Union there will be in our
glorious perfection we cannot well know till we
are there. But in this imperfe&lon our Union is
not fuch as far as I underftand it, as maketh us one
natural perion with Chrift 3 And furely it
cloth not make his proper accidents to be our acci-
dents.

And as to that which fome call a Legal or Repu-
tative perfonal Union* it muft be proved before in

( 28 )

isafferted. And as I know no word of God that
fpeaketh fuch a thing, as that Thrift and we areim-
putatively one perfon 3 fo I know that they that
will affentit of their own heads, prefume far in a
tender point ; and if they fhould fay that we are
[imply and ad omma one perfon, it were not by
Chriftian ears to be endured : If they will fay that
it is but in fome refpeds and to fome certain ufes,
f^as a Servant, that payeth his Mafters creditor by
order in fome fenfe reprefenteth him in that one
adtion ) they muft limit it carefully and fhew to
what ufes we are one perfon, left they do they
know not what : And they muft fhew what fort of
perfon they mean ? Whether Chriftbe made the
lame perfon with each believing (inner, and fo take
our bad denominations -> or each (inner be made
the perfon of Chrift 3 and have his glorious deno-
niinations,or a third fort of perfon is made of both,
and what that is ? If meer perfonal Unity make us
righteous by imputation,becaule Chrift is fo, either
it muft be as Chrift is righteous, in full perfe&ion
(reputatively ) or elfe but according to the meafure
of our receptivity : The firft none will affirm that
underftand what they fay : And the fecond brings
the effed no higher than we grant - 7 The foot doth
not underftand as the head doth-, though it be a
part of the fame natural body, and may have its
peculiar Ulcers and Difeafes: A crab and a fweet
apple may grow on the fame Tree : Certainly we
have a perfon proper to our felves, which hath its
own defe&s and evils, and hath no more from
Chrift than he communicateth.

Cont. IO. Art we not n got eons by b tin gone with
Chrift - y as we arefmners by Vnion with Adam?

Anf 1. We were but feminally and virtually

C *9>

in Adam, and not perfonally ( as I have opened in
my difpur. Of Original fin:) And fo we were
but virtually in Chrift when he fuffered and obey-
ed, and we were unborn.

2. Nay our derivation from Adam was by na-
ture, but from Chrift by his voluntary Gift and Con-
tratt.

2. Had we not finned in Adam, and yet had
finned our felves w r e had been unrighteous : And
fo it is, though we finned not in Chrift, and yet are
finners our felves againft him.

Our radical righteoufnefs in Adam would have
happily difpofed us to perfonal obedience ^ as-^-
dam himfelf was who yet fell: And our radical
righteoufnefs in Chrift, is yet a more happy prepa-
rative to our neceflary duty to him, which is righte-
oufnefs alfo, which he that hath not (hall be con-
demned. I know that many fay that [(Adam had
conquered that temptation, or at leaft had never
finned, all hispofterity ftiould have been confirm-
edagainft all future fin and danger as the Angels
be in Heaven : But I dare not add to the Word of
God ; and I find no fuch thing there, though I hear
what others fay : And if that were true, thefirft
Covenant would have ceafed upon Adams obedi-
ence, as it did upon his difobedience, and all the
World would have been under either no Law, or
fome Law to us unknown. The firft Adam was a
living Soul, indeed, and the fecond is a qmclzning Spi-
rit. And as in Adam all die, fo in Chrift fiall all be
made alive , but every man in his own order . And as
we are not railed, nor yet delivered from all our
fin ormifery by our Union with Chrift as foon as
we believe, fo neither from all guilt and unrighte-
oufnefs h but muft daily pray, forgive us our ttefi-
P«ffes, and deliver us from the evil. If our Union

D prefently

( jo )

prefently made all ours that is Chrift s y and that as it
is his, yea or as much as we need it, we were then
highly dignified indeed. Marriage giveth the Wife
her felfno further propriety in the Husbands fi-
xate nor ufe of it, than he communicateth by the
contract : And neither that nor generation itfelf,
give Wife or Child the Husbands or Fathers learn-
ing, innocence or health.

Cont. IT. Is notChrifts righteoufnefsours y as our
fms were his, by imputation ?

Anfi Yes, As much at leaft> or more. But take
heed of making Chrifts Gofpel by your mending
it, and of making him no Chrift while you would
make him more merciful according to your own
conceits.Iknow it is laid once that he was made fin for
u$± W 7 ho knew no fin , that we might be made the righte-
onfnefs of G&d in him&ut as we are not properly righte-
oufnefs) much lefs Gods righteoufnefs, but are made
righteous, and fo the inftances or demonftrations
of the righteoufnefs of Gods fo expofitors common-
ly agree that by fin is meant a Sacrifice for fin. Or
by being £ made fin ] is meant being ufed as if he
had been a finwr. Undoubtedly if God imputed or
accounted Chrift a finner, and if he were truly fo
by any means, practice or tranflation, he muft be
by fin hateful to the moft holy God, ( even to him-
felf)and would have in him lb great a part of Hell,
and Divine defertion, as is not confident with his
perfonal perfection, or the hypoftatical Union, ^ as
far as we can conceive : And if indeed God im-
puted to him the fins of all the eledfc, fo as firft to
make the very fins themielves to become Chrifts
own fins by imputation, then Chrift lutfered for
his own fins, and muft be more odious to God than
any ordinary finner 5 and all good men that knew

Q 1* )
it by him muft have judged accordingly : For fin,
& especially the fins of fo many millions & fo great,
muft needs render him whofe own they are, really
finful, hateful and miferable. Any of which to fay
of Chrift is blafphemy.

Chrift undertook th^t guilt of our fin which is
nothing but the obligation to punifhment, and that
fuch puni/hment as befeemed him to undergo.
There is a guilt ofFaft, and a guilt o{ crime, and
a guilt of punifhment. Chrift undertook the laft,
but neither of the former, as in themfelves confi-
dered, unlefs as by connotation relatively he may
be faid to be guilty of the fin meerly becaufe he un-
dertook to fuffer for it ; which is improper fpeech.
Chrift condefcended to the admiration ' of Angels
in taking on him our nature, and our punishment,
and fuffering for our fins ; but hisholinefs would
not fuffer him to undertake our fin it felf, or take
it to be his own fin : Nay confidering the commu-
nication of attributes which Divines aflert from the
hypoftatical Union, men fhould tremble to think
of laying aground of calling it The Sin of God, by
the fame reafon as 5 Att$ 20. it's faid, [ The blood of
God. ] Its a fad cafe that partiality canfo much
prevail, as that they that cry out of fome doubtful
words as damnable herefies, do yet think it tolera-
ble language to fay, that by Imputation of the very
fin itfelf to Chrift as his fin, he was the greateft fin-
ner, the greateft Murderer, Lyer, Adulterer,^.
in the world. I befeech you abftain from fuch
words till you find them in the Scripture. Chrift
never was reputed of God afinner, who did fo
much to fhew his hatred of it. Nor ever took our
fin unto him, any furrher than to fuffer for it to ex-
piate it : And if this be the fimilitude by which we
sfiuft underftand how his Holimfs and BighttoHfnefs
D2 is

C v )

is made ours, it will make all very plain. It is ours,
or imputed to us, fo far as to be reputed the true
caufe of our Juftification, Adoption, San&ification
and Glory, as our fin was the caufe of his fuffering
and death.

Cont. 12. Doth not Chrifts righteoufnefs caufe our
Salification in the fame fort of caufality as it cauf
eth our J unification?

Anf The effects are divers, but both from the
fame meritorious caufe. But it is more unapt to
fay that it is the material caufe of ourSanctification
than that it is the material caufe of our righteouf-
nefsjThough it merit both;Becaufe our habitual and
actual holinefs hath a nearer material caufe in itfelf
which our pardon and meer adoption have not.

Cont. 13. When it is J aid that faith is imputed to
us for right eoufnefs is it faith indeed that„ is meant or
Chrifts Righteoufnefs believed on ? ,

Jinf. A if range and bold queftion. What occafi-
on hath the Holy Ghoft given us to raife fuch a
fufpicion, that when it is fo often faid by him that
Faith is imputed ox accounted for righteoufnefs, men
fhould make a doubt whether it be Faith indeed
that he meaneth ? If it be not , the context is fo
far from relieving our underitandings*, that it con-
tributed! to our unavoidable deceit or ignorance.
Read over the Texts and put but [ Chrifts Righte-
mfnefs ] every where inftead of the word [ Faith*f\
and fee what a fcandalous Paraphrafe you will
make. The Scripture is not fo audacioufly to
be Corrected : It's wifer to believe Gods Word
than to contradid it on pretence of expounding it.

Obj. But it is faid alfo that .Kighteoufnefs is

■imputed: And that muft be either Chrifts Right eouf

* nefs

( V )

nefs or our own : But not our own 5 therefore Chrifts.

Anf. We are not now queftioning whether
Chrifts Righteoufnefs be imputed to us\ Though it be
not the Phrafe of the Scripture, I have (hewed you
that it is true, in a found fence. But the queftion
is, Whether Faith be imputed for righteoufnefs. And
what is the meaning of ail fuch Texts ? To have
righteoufnefs imputed to ur, plainly fignifieth to be
Reckoned, Accounted, Reputed or Judged righte-
ous. And it's ftrange that it muft not be our own
righteoufnefs^ that is imputed or reckoned to us as
our own: If it were never fo well proved, thac
the very Habits and Ads of Chrift are by Gift or
Union made our awn in themfelves, and not only
as the caufes of their eiFe&s, yetftill our own they
would be,and the righteoufnefs given by them our
own, in order of nature before they are im-
puted, accounted or reckoned to us as our own.
Some way that righteoufnefs which is reckon-
ed to conftitute us righteous is furely made our own.

Pfal 106. 30, zi.Phinehas's executing Judgment,
it is faid to be accounted to him for righteoufnefs.

And of Abrahams ]ui\iRcmonGodfaith,BecaufethoH
haft done this foe- What mart that ever read the Bible
can doubt, but that every man that will be faved
muft have a perfonal faith, repentance and holinefs,
which is called righteoufnefs many hundred times
in the Scripture, befides the righteouihefs that was
or is in Chrift ? And will not Cod reckon him
righteous that is * righteous ? He that doth
righteoufnefs is righteous ? And (hall it not be
imputed to him? if God account not a man a be-
liever, can he be juftified and faved ? Chrifts
Righteoufnefs hath made Satisfaction for all our
iins, and for our unrighteoufnefsas to the Law that
doth condemn us : But he made us not lawlefs,

D 3 but

( 34 )

but put us under a Law of Grace, which faith

£ He that believeth (hall be faved, and he that belie-
veth not pall be damned. ] And muft we not be
judged by this Law ? and be juftified or condemn-
ed as we keep or break it ? wonderful is the pow-
er of prejudice that any good men that read the
Scripture can doubt whether Chrift himfelf hath
made us a Law of Grace, according to which as
performers or non- performers we muft be juftified
ss righteous in fubordination toChrifts Righte-
ofifaefs or elfe be condemned, as neglecters of fo
great Salvation ? Is any thing plainer in all the Go-
fpel ?

Ob]. Wtfaitis theObjcSt, and not the Aft ; Chrift s
Righteonpaefs and not our Faith ; the Gold and not the
Hand that taketh it y that is our Riches and Righte-
onfncjs.

Anf, i. No queftion but the Faith that we talk
of, is Faith in Chrift^ even the Believing Recei-
ving of a Saviour and his Grace freely given his.
And therefore Chrifts Righteoufnefs is ever con-
noted when we talk of Faith: For. what is the
very Specification of the A6t but the Object ? But
it is not the ejfence of Chrift or his Righteoufnefs,
that conftituteth Faith 3 but Chrift in ej]e cognito
& objeffivo, even as it is not the efience of Sin
that conftituteth Repentance, but the notion of Sin
in effe cognito as an Objed. And there is no doubt
but Chrift is the^ouls Riches which Faith recei-
ved. But if the King by Law fhould reftore all
the Rebels in Ireland to their Eftates, and give
them their Lives, that Jay down Arms, and ask
Mercy and accept it, if it come to the Tryal whe-
" ther they are Accepters or Ref lifers, their Accep-
tance muft be fo far their juftifying Righteoufnefs,
though their Lives and Eftates be iheir Treafure,

and

C v )

and the Kings Aft be their Title to it.

Faith is reckoned or imputed to be that which
by the Redeemer himfelf is required of the Sinner
to make him partaker of Chnft and his Benefits,
Reconciliation and Salvation 3 and it is no other
Righteoufnefs.

Chrifts Righteoufnefs is not imputed^ to us in-
ftead of our Faith and Repentance and fincere ho-
linefs, which is made by himfelf the condition of
Life. As he died not for the Sins which we were
neve? guilty of, and are no lias, fohis Righteouf-
nefs is not inftead of that Righteoufnefs which by
his Grace we have, but inftead of that which we
have not : Not inftead of our being penitent Belie-
"vers and fandified before we die, but inftead of that
perfect innocency which we want: Not that we
are reputed perfect innocent obeyers, becaufe he was
fuch ; but that our want of it lhall not hinder our
Juftification or Adoption., Grace or Glory. Chrift
hath done all his part, but he hath appointed us a
neceiTary part which muft be done by our felves?
and though without him we can do nothing, yet
by him we muft believe and be new Creatures,
and by him that ftrengtheneth us we can do fome-
things and muft work cut our Salvation, while
he worketh in us to will and to do.

The purchafe then and Donation is by Chrift,
but the voluntary acceptance is by us, by the opera-
tion of his Grace; which is not to make up any
deficiency in Chrifts part, or to be a fapplement to
his Righteoufnefs, nor to bear any part of the
fame office in our Juftification ; but it's that which
fubordinately is required of us as the Condition of
Pardon and Life, by his own Law or Covenant of
Grace. And fo far it is imputed to us for Righ-
teoufnefs.

D 4 Cohtr.

C 36 )

Contr. 1 4. Whether Grace be Grace > or Free, if it
have any Condition ?

jtnfi As free and great as God will have it, but
pot fuch as the wicked man would have ir, who
would be faved from pain, but not from Sin, or
without any Condition required of him. The
Covenant is made conditional, for the ufe that the
commands are made 3 to bring man to his Duty,
and to convey the Benefit in a fapiential congruous
way ; but not as requiring a price for the Bene-
fits : He that pardoneth a Traytor on condition
that he thankfully accept it, and will not fpit in
the Princes face, and rebel again, doth pardon
freely without a price. And as our Duty and Act
deniech not that it's Grace by which we do it 5 fo
the neceffity of Grace thereto denied) it not to be
our Duty or our Att when we believe. The Co-
venant giveth fome Mercies abfolutely, but not all.
He that would be from under all Conditions of Gods
Promifes, would be from under all Law, and all
threatnings: For what kind of Law is that which
hath no Conditions of Reward and Punifhment.

Obj. But when the Condition it [elf is promifed, it
is equal to 'ab folate.

Anf. 1. If that be true, ftill it is conditional
.Why do you not fay fo then, net that it hath no
Conditions, but that it is a conditional Promiie
equal to an abfolute ? 2. But flay a little :' Is the
condition promifed to all that the conditional pro-
mife is made to ? even to all that hear the Gofpel,
or that are baptized- If you fay that the conditi-
onal Promife is made to none but the Elect, you
deny the Gofpel, which is to be preached to all
the World 3. Will you caft out Baptifm by
this Argument ? and io vifiblc Chriftianity ? Or

will

( n )

will you new mold it into an abfolute Form ? Or
will you fay that it is no Covenant? If you fuppofe
not God the Father, Son and Holy Ghoft to be
there given to us with pardon and right to Life
upon condition of our believing acceptance, and
that we there profefs that acceptance which is the
Condition, you fuppofe not that it is Baptifm in-
deed. And when your little notions fhall lead
you to deny Gods Law and Covenant GolpeJ,
Baptifm, and fo Chriftianity as vifible, they are
fcarce fit notions to make you pafs for Orthodox,
and to be turned againft others as erroneous,
4 But how is it that God promifeth the Conditi-
on it felf? and to whom? I find, Prov. 1.23. Turn
you at my reproofs behold J will pour out my Spirit to
you?, I will make known my Words unto you ? Is it

£ if you do fir ft tum.~\ Then there is fome degree
of turning neceflary as a condition to the promi-
fed fpecial gift of the Spirit.^ Or is it [ that yoa
may turn /] Then God prornifeth his Spirit and
Word to help even thole to turn, that yet turn
not •, which muft fuppofe fome Condition of con-
fent or non-refiftance required which they could
perform. I find, that it's all mens duty to pray,

and I read [] As\^ and ye Jhall have, feeh^and ye fhall

find, &c. ] And fo that to ask and feek faving
Faith, is a Duty to him that hath but common
Faith. And God commandeth no man to ask or
feek in yain : A meer command to u(e means im-
plieth that they are not vain. God then giveth
( as Dr. Twijfe oft faith as out of: A uguftine) the
pojfe credere where yet the a£t of Faith doth not
follow : and it is not a meer Paffive, but an A-
dive Power. And where he giveth Grace which
caufeth the A<5t it felf, did God Promife, it be-
fore hand to that man any more than to others ?

( J« )

He promifeth Chrift to call all his Ele&: But
this giveth no right to any individual Perfon be-
fore he is born, or before he believeth : There-
fore not to the firft Faith. For God to tell men,
what he will do with his EIe6t is one thing ; and
to enter into Covenant with a man, and give a
right thereby is another. This Covenant hath it's
Conditions,

Contr. 1 5*. Here comes in alfio the Contr over fie whe*
ther Repentance be any Condition of Pardon, or Jufti-
^cation ? And whether to affirm it be not to equal it
with Faith ?

Anfi Read thefe Texts of Scripture and judge,
Ez.eks 14. 6. & 18. 30. Luk, 13. 3, 5. Aft. %. 38.
&8. 22. & 17.30, 31. &26. 18, 20. Mar. 1.4.

fyt 24.47. Aa. ). 31. & 11. 18. & 13. 24. &

20. 21. Luk. 15. 7. &c.

2. Faith in Chrift as it is the remedying Grace
ever fuppofeth Faith in God as God, and Repen-
tance towards God, A&. 20. 21 as it's end, and is
connoted when it is not expreft. He that faith,

[] Take me and trufi me as your Phyfician and J will

cure yon~] implieth, i. If you defire to be cured.
2. If you will take my Medicines. To believe in
Chrift, is to truft that through his Mediation a pe-
nitent returning Sinner ftiall be pardoned and ac-
cepted of God and faved. Holineis is the Souls
health, and Chrift believed in is the remedy : Re-
pentance and Holinefs are neceflary as the end for
themfelves, and Faith in the Mediator is neceflary
as the ufe of the Remedy. The Office or Nature
of thefe is not the fame, though both be Conditi-
ons. Yet as Repentance is the change of the
Mind, fo repenting of unbelief is Faith itfelf, de-
nominated with refpect to the terminus a quo. Un-
happy

C 39 )
happy wits fet things as oppofite, which God hath
connexed and made coordinate.

Contr. 1 6. Whether Faith juftifie m as a merito-
rious Caufe, or as a difpofitive C^ufe of receiving Jufii-
fication, cr as a meer Condition, or as an Inftrumental
Caufe ?

Anf. t If thefe Logical names had never been
ufed,pl-ain Ghriflians would have underftood what
is neceflary without them.
'• I. That the Promife maketh Faith a Condition,
making unbelief a Hop to the benefit, and Faith
the removal of that flop, is paft all doubt. And
the Promife being the Donative Inftrument, and its
Condition being its Mode, the intereft of a Condition
is molt certainly the formal Law-intereft that Faith
hath as to our Juftification.

2. And Dr. Twijfe's forementioned name of

Caufa difpofitiva, i, e. recipiendi, is undoubtedly alfo
apt, and fignifieth both the Nature of the Aft, and
the Office of it as a Condition : For in both refpe&s
it is the necejfary qualification of the Patient or Re-
ceiver, i. e- naturally and legally necejfary 5 fiich as
difpofaio materia is faid to be in Phyficks.

3. And as for the notion of an Inftrumental Caufe
of Justification, it is paft doubt that properly taken
neither Faith, nor any adi of ours is any fuch, nor
doth juftifie us efficiently at all : But if any be fb
fond of the invented notion of an fo ft ru went, as
that they will ufe it, though unaptly, they muft
fay, 1. That it is not an Efficient, but a Recipient
Inftrument. Dr. Kendall calls it like Boys catching
the Ball in their Hats, or as a Spoon is in eating :

But it is not an Inftrument of Phyfical Reception,
but Moral. To Trufi is ho more a Reception, than
to Love, The adive Acceptance of a Saviour given

with

(40 )

vmh his benefits, is a Moral Receiving of him, which
difpofeth m as the Condition of the Covenant to re-
ceive Juftification, that is 5 to be ju/tified. And in
this lax fenfe, you may call it all thefe if you
pleafe -, viz* a Condition, a Difpofitive Caufe, and a
Receiving Infhumem.

4. A Meritorious Caufe it is not in a Commuta-
tive or ftricl fenfe. But if you will call that me-
ritorious which is pleafing to God as congruom to his
free gift and defign of grace, whence fomeare called
Worthy in the Gofpel, fo the thing is not to be de-
nied s and (o all are reconciled.

Contr. 17. Isjuftifying Faith an aft of the under-
fianding or will t

Anf. Both, and therefore it is no one Phyfical
ad only, nor Inftrumental in a ftri£t Phyfical
tenfe.

Contr. 18. What aft of Faith is it that juftifeth
as to the Ob je ft I whether only the belief of the truth of
the Promife, or of the whole Gofpel alfo, or the affiance
on Chrifis Right eoufnefs, or on his Truth, or on his Inter-
cejfion, or taking him wholly for our Saviour, Prophet,
Friefi and King? And whether Faith in God the Fa-
ther, and the Holy Ghoft, do juftife ? or all thefe ?
And if but one, which is it ? and whether all the rest-
ore the works which Paul excludeth from J ' unification ?

Anf To fay that only one Phyfical adl of Faith
is it that we are juftified by, and all the reft are
thole works, is a perverfe corrupting of Chriftiani-
ty, and not to be heard without deteftation. For
it will utterly confound all perfons, to find out
which that one act is, which they indeed can ne-
ver do. And it will contradid the fubfiance of
all the Gofpel ; There is no fuch thing as Faith in

Qhrifh

( 4* )
Chrift, which containeth not )# or includeth not
Faith in God as God, both as he is our Creator, and
as reconciled by Chrift, and as the Giver of Chrift:
to us, John 3. 16. and as the end of all the work
of Redemption. Nor is there any fuch thing as
Faith in Chrift which is true and faving, that in-
cludeth not, or connoteth not the Knowledge of
Chrift, and Love, and Defire, and Thankfulness,
and Confent : Nor did ever God tell us of a Faith
in Chrifts Imputed Righteoufnefs only that muft
juftifie us^ which is not alfo a Faith in his Perfon,
Do&rine, Law, Promife and Example ; and his
Inter ceflion in the Heavens. And to fay that only
the A<5t of Recumbency on Chrifts Righteoufnefs
as imputed to our Juftification, is that a6t of Faith
by which we are juftified, and that Believing in
God, his Majefty, Truth, Wifdom, Goodnefs,and
the believing in Chrift as he is the Prophet,
Teacher, King of the Church, and the Refurre-
&ion, Life, and Judge of all ; and believing in the
HolyGhoft, as the Sandifier, Comforter, and
Witnefs and Advocate of Chrift, and believing
and trufting th£ Promife of God for Life Eternal,

or for any grace except Chrifts Righteonfnefs impu-
ted, that all this Faith in God, in Jefus Chrift and
the Holy Spirit, and all our Love to Chrift, and
defire after him, and prayer for his grace, and
thankfulnefs for it, &c are all none of the Faith
which Juftification is promifed to, but are the
Works by which no man is jtiftified, and that he is
fain from grace, that feeketh to be juftified by
fuch works, that is, by true Faith in God as God,
and in Chrift as Chrift : This is a new Gofpel ful>
verting Chrifts Gofpel, and making Chriftianity
another thing * and this without any countenance
from the Scripgjre, and contrary to its very fcope.

The

c 40

The Faith by which we are juftified, is one
Moral a& containing many Phyfical ads, even our
fiducial Confent to the Baptifmal Covenant, and
dedication of our felves to God the Father, Son
and Holy Ghoft, to be our Reconciled God, our
Saviour, and our San&ifier, to give us Pardon,
Adoption, Holinefs and Glory, which is our Chri-
ftianity it fe If a* fitch.

Contr. 18. But though this be the Faith qua? JU-
ftificat, which juftifieth us, is it not only Recumbency
on thrifts Imputed Righteoufnefs, qua talis, which hath
the Office of Inftrumentality, and is fides qua jufti-
ficans.

Jinf. Such quibbling and jingling of a meer
found of words is ufual in ludicrous Difputations
of Lads: But it's pity it iliould pafs as the laft re-
medy againft plain truth in fo great a matter. Firft
it muft be remembred that no Faith juftifieth effi-
ciently, and therefore neither qua nor qua juftifi-
cans is to fignifie any fuch thing, but a meer Moral
qualification of the recipient fubjed: 5 fo that to be
juftified by Faith, is but to be juftifled by it as that
which God hath promifed Justification on as the
qualifying Condition : But if it be not the fame
thing that is here called Fides qua and qua, but in
the firft part they fpeak of the Habit, and in the
fecond of the Aft, had it not been plainer to fay,
\The fame Habit of Faith hath fever al Afts, as be-
lieving in God, in Chrifts Interceffion, Kingdom, &C.
but none of thefe Aft s do jufifie us, but one only ; viz.
tftifting to the Imputation of his Righteoufnefsf] And (b

both the qua and qm is [denied to all Ads fave
that one. This is their plain meaning, which is
denied to be truth, and is a human dangerous in-
vention. Yet it's granted them, that it is not every

Aft]

( 43 )
Ad of Faith that is made the Conditioi) of Juftifi^
cation or Salvation : It is neceflary that the formal
Objed, Gods Veracity ^ be believed to make it true
Faith s and that the Gofpel or Covenant of Grace
be believed with Confent, as aforefaid, to make
it to be the true Chriftian Faith, in eflence 5 and
it's of neceffity that every thing be believed
which we know that God revealeth. But it is the
Chriftian Faith that hath the Promife of Justifica-
tion, and that not any one fingle Ad of it, but all
that is eflential to it, and that which belongeth but
to its Integrity^ bene ejfe, when it exifteth, is alfb
fo far conducible to our Juftification, (as Abrahams
believing that Jfaac fhould live and have feed,
when he went to facrifice him) yet Juftification
may be without fome Ads, as Salvation may
without many due Ads of Obedience, when yet
fincerity of Obedience is neceflary, and thofe Ads,
if done, have their place with the reft as means of
Salvation ; fo here : But Saving Faith is denomi-
nated from the eflential part : The nature of Faith
is in order of nature antecedent to its Office : The
nature of it in genere is to believe all that God
faith : The nature of it infpecie is to believe in
Chrift, and confent to his Covenant : The integrity
of it is to believe all that we find revealed. The
Office of it as the Means of Juftification, is to be
the condition of the Juftifying Covenant or Law*
That which fome call the Instrumentality, is the
very nature of the Ad, the T * credere infpecie fc
Believing in Chrift is the T ° credere^ and that's it
that they call an lnftmmwt of receiving him as
fuch. But the ™ credere even in fpecie, Faith in
Chrift, doth not juftifie qua talis ^ as that Faith, bun
as k is that qualifying Condition which the Pro-
inife annexeth Juftification to ; without which it

would

( 44 )
would riot have done it. Had the Prbmife been
ibfolute, it had pardoned us before, and without
Faith. The nature of the A<5t is like the metal of
Gold or Silver, and the tenor of the Juftifying Co-
venant is as the Kings Stamp, that maketh it cur-
rant Coin. It is Faith in order of nature before
it is the Juftifying Condition.

The qud juftificans therefore fhould fpeak, not a
diftinft Act from the other Ads of the Chriftian
Faith as fuch, but the relation of the fame Ads to
the benefit- Omnis fdei dftvu qui jufiificat, confide-
rari pot eft- quatenm jufiificat.

Contr. 19. Whether wt are justified by the Law of
Innocency faying. Obey perfectly and live t

Anfi This is one of the chief points of all our
difference : Some fay, that becaufe Chrift fulfilled
it for us, we are juftified by that Law as fulfillers
of it: This is it that Mr. Anthony Wotton hath be-
llowed mod of his Learned Treatife de Reconci-
liatiom to confute. The Law juftified Chrift, but
not US, for it never faid, Thou, or another for thee
{halt obey.'] Nor doth it know a l r icarim obediently
am poena ; nor take Chrifts Perfon and ours for the
fame : Therefore we are not juftified by that Law,
but condemned by it : And it cannot condemn and
juftifie the fame man. But we are juftified by
another Law, Covenant or Promife by Chrifts
fulfilling the Law of Innocency, and making over
to us the benefits.

Contr. 20. Whether by Works be meant A&s in ge-
neral, or only fuch Atts as are adverfe to Faith in
Chrift , and make the reward to be of debt, and not of
grace ?

Anj.

(45 )

Anf. The laft is the Apoftles Expoficion of
them. Chrift faith, we are juftified by our words ;
James, by our works ; and all the Scripture that
fpeaketh of Juftification, afcribeth it to fome
A<5ls : It is ^according to our worlds : ] And Faith is
an Ad, yea many Ads.

Obj. But it jufiifeth not as an Alt, but as an In-
ftrument.

Anf That is, not as an Act or good Ad in ge-
nere, but as this Alt in fpecis ; viz* Believing on
Chrift s Right eoufnefs : But that is the ri credere ; that
\s,As this Act: But it is not fo, unlefs you add [As

it is this congruous Alt,or Acts authorized by Gods Co-
venant to this Office.] So we will grant, that no Ad
juftifieth as an Aft, or as a good Alt $ but as a con* .
gruom good Act appointed thereto.

As is faid before, To believe in God, and in
Chrift as Chrift, and in the Promife of Salvation,
and to believe the evil of fin, and the need of a
Saviour* and to defire him, and be thankful for
him, and pray for pardon, are not the works that
Paul fpeaketh againft, but fome belong to the Ek
fence, and fome to the Integrity and Accidents of
that Faith by which we are juftified. Yet a foolifli
perfon may contradid himfelf, and hold his own
Faith, as well as his Love, or Defire, or Prayer, to
be meritorious,as making the reward not of grace :
Such mad contradidion may fuppofe Faith to be
the works which it denieth.

Cont. 21. Are any works of man meritorious ?

. Anf Not in point of Commutative Juftice, thae
giveth one thing for another to the commodity of
each ; as in buying and felling.

2. Nor yet in diftributive Governing Juftice as
making any good due to us by the Lawoflnno-
cency or Works, E 3- But

( 4& )

5. But as God hath freely given us Chrift and
Life by a Law of Grace , on condition of fuitablc
acceptance and ufe fo he that performed} this con-
dition's called worthy, and the contrary unworthy in
the Gofpel * and did not men abuie it, they might
with all the ancient Churches ufe the word merit
in the fame fenfeas worthinefs. Asa good natured
Child that humbly and thankfully taketh money
or. meat when his Father giveth it him, is faid to
deferve it of him, better than he that fcorneth it
and him. So our merit is but of paternal Governing
Jufticein the Kingdom of Love, according to Gods

Law of Grace in Chrift.

■ - i ■» ■. . ■ ■ . ^ .i . ■ <

Cont. 12. Whether obedience be apart of Faith, or
we are juftifiedby obedience.

JAjk i . To believe in Chrift at fir ft is an act of
obedience to God, who commandeth us fo to dp :
But it is but Subjection to Chrift which that act in-
cluded], ihat is, taking him for our Lord and Savi-
our to~be obeyed, which is virtually all future obe-
dience asks root, but not actually.

2. Actual obedience to Chrift is not faith, but
the fruit of faith, and part of our performance
of the Covenant which we made with him, and
neceflary to the continuance of our Juftification
and to our Salvation, as all the Scripture fully
Iheweth.

Cont. 2% . Whether any more be necejfary to the
continuance or not jofing our Justification, than to the
beginning of it.

Anf. Yes, i. More acts of the fame faith.
2. Praying for pardon. 3. Forgiving others, as
Chrift exprefly tells us. 4- Sincere Love and Obe-
dience to Chrift unto the end.

Cont.

( 47 )

Cont 14. Is Pardon and Justification perfect the
fir ft moment ?

Anf No. 1. AH the .punifhment is not yet ta-
ken off: We have yet much penal want of Grace,
and the Spirits Operations, and Communion with
God. x. We have not right to the prelent remo-
val of all the punifhment. 3.. Many more fins
hereafter muft be pardoned. 4- Much means is yen
to.be ufed for final Juftification. 5. That final 1 Jus-
tification only is perfect.

Cont. 2£. Is nolle pmire or non^punire a pardoning
of [m ? It's Dr. Twijfes Controversy.

Anf Yes, In fome degree, to a capable perfon
that is, to a finner 5 But not to one that is no fin-
ner, or before one hath a being.

Cont. 26. Is future fin pardoned before htxd.

Anf Future fin is not fin, and therefore not ca-
pable of pardon, nor the perfon for it .• But it may
be pardoned virtually, though not actually : A ge-
neral grant of pardon may be given, which is condi-
tional and vircual,and (hall actually pardon it when
it is.

» ■■■ ■ ' * ■> ' l » * — " "I " ■ ■■ ■ > Bill I

Cont. 27. Is any one punifiedfor fin that is par-
doned ?

Anf Not in the fame thing and degree that he
is pardoned : But every man that is pardoned in
this life, is yet correctively puniibedin that de-
gree that he is unpardoned, For pardon is yet im-
perfect here.

Cont. 28. Is it not unjiift to pttnijh him that Chrifi
died for- evm one (in twice ?

E 2 Anf

(48)

~fAnf No, Unlefs it were the fame perfon that
fuffered, cr the very fame puniihment that was due
( and all that was due ) were expected again 3 and
unlefs it were againft our mediators will. But all is
contrary in this cafe*. 1 . The Law bound no one to
fuffer but the offender. 2. Therefore Chrifts fuf-
fering was not the famepunifcment which the Law
did threaten, but it was Satisfaction inftead of it ;
which is the Tantnndem, not the idem quod debitum
fuit, but redditio aqahalentis alias indebiti, as the

Schoolmen call it. For noxa caput feqmtur ; the Law
threatened not a furety, but only the firmer, and
vhi alivt* folvh -, fimul aliud folvitur. 3. And Chrift
himfelf never fatisfied with any other intent 5 and
therefore it is according to his will, that they that
tread underfoot the blood of the Covenant where-
with they were Sandified, as an unholy thing, and
do defpight to the Spirit of Grace, fhould fufler the
far forerpunifliment, Heb. 10. Yea it is Chrift him-
felf that will have itfo, and that doth fo judge,
them, and inflict this punifhment for the contempt
of grace.

And it is his will that his own members be pu~
nifhed by corredion, notwithftanding his fuffer-
ings : As many as he loveth he doth rebuke and
chaften : And Chrift doth not wrong himfelf : The
end of his fuffering never was to excufe the redeem-
ed from all fuffering, nor to make believers lawlefs.

Cent. 29. // a man after his regeneration and
Faith } ever obliged to any but temporal punifliments, or
need to asl^pardon of any other ?

Anf. Obliged is a w r ord >that needeth explicati-
on : The very Law of nature yet in force maketh
everlafting punifhment due to a believers fins, till
God forgive them : But they are forgiven, ( and

the

(49 )

the obligation diflblved) through Chrift by the
Covenant of Grace to a true believer as foon as com-
mitted ( at leaft if they be meer fins of infirmity )
becaufe of his general repentance and continued
faith : But yet in order of nature the Guilt and due-
nefs of punifhment is before theremiflion of them.
And believers muft' ask pardon while they live.
i. Becaufe every fin thus needethit; and asking
is part of the expreffion of that faith and repen-
tance which is our condition of pardon. 2. They
muft ask the continuance of that pardon which
they have. 3. And they muft ask itill for executive

remiffion; which is, nottopunijb, poena damni vel

fenftis - 3 Body or Soul, and fo for more of Gods for-
feited Grace and Spirit, and the fenfe of his Love,
and Communion with him.

Cont. 30. What is it to be judged according to our
works , or what we have done in the body ?

An[. To be Judged is the genus : To be Jufiified
or Condemned are the Species. This openeth all the
Controverfy. It is not according to our works as they
are congruous to the Law of Innocency or works 5
But as judged by the Law of Grace 3 Therefore it
is not the fam* works which Paul excluded from
Juftification, for we ihall not be judged according
to them. 2. And according to them, is as much as
James meaneth, when he faith, we are jufiified by
them: It's all one, that is, the Law of Chrift our
Redeemer requireth fincere obedience of all than
fhall be faved,by his blood and merits from the con-
demnation of the Law of Innocency;and according-
ly mens right to Chrift & Salvation (hall be judged
of: Their right to life through Chrifts merits and
free gift, fliall be jufiified who were fincerely pe-
nitent believing obeyersto the end> and no others.
E 3 Cont*

C 50)

9tmm * ' ' ' ■ " ■ •

Cont. 31. What Law hit that Paul caKeth the law
of works y and laboriously proveth that its works do not
jufiify u*.

A'4. It is the Mofaical Jewifli Law, as is all a-
long evident 3 and not the Law of Innocency, as
made to Adam ; though ccnfequently afortiore y its
certain that we have no works by which that will
juftify us ( either perfonalor imputed.) The words
£ He that doth them fhaB live in them ] do not mean,
He that is nofimtr, according to the Law of per-
fection : For 1. All men were finners before, and
fo this Lawfhould have been only a condemnation
in the form of a promife. 2. And this Law
prefcribeth Sacrifices and Prayers for pardon of
iin 5 which the firft Law of Innocency knew
not.

Cont. 32. How and why then is this called a Lav?
of works ? Which juftify no man ?

Anf Becaufe it impofeth ftridnefs in a multi-
tude of laborious Tasks and Ceremonies, and rigo-
roufly punifheth the breakers ofit^ 2. The hereti-
cal teachers had falfly feparated the Law from the
promife of Chrifts juftifying jigjiteoufnefs and
grace, which was the fence and end of the Law :
And Paul proveth that without the Vromife and
thrifty the Law is but a carkafs of fruitlefs works
without a Soul, and cannot juftify. . 3. But yet a be-
lieving Jew being juftified by faith in thepromifed
feed, was to obey Mofes Law (incerely as his mare-
rial obedience to God his Redeemer; as we are
now to obferve the Sacraments inftituted byChrift
as part of our iincere obedience, neceflary to Sal-
vation.

Conk

C jfi'3

Cont. 33. What is Pauls drift in ^11 his dtfpntesa-
bout purification}

Anf. 1. Primarily, to prove the neceffity- of a
SavioursSacrifice,Righteoufnefs and^Interceflion to
fave and juftify us, and that the doing or Mofes
Law, how excellent foever efteemed by the Jews,
would not juftify without him. 2. To prove that
the Gentiles may be faved by faith without the
Law, as well as the Jews by Faith with it : And
that it bindeth not the Gentiles, and is abrogate to
the Jews, and that the Law of Chrift fucceedeth it.
Heconfuteth their trufting to the keeping of their
Law inftead of Chrifts Righteoufnefs, and the
promife of Grace and their obtruding their
Law upon the Gentiles as necetfary to Salva-.
tion.

Cont. 34. What is the drift of St. James?

Anf. That bare believing the Gofpel to be true,
will not ferve to any mans Salvation without obey-
ing Chrifts Commands ; Nor will juftify any mans
Title to Salvation, or prove him acceptable to
God. It is the fame Juftification before God ( and
not only in confcience or before men (that Pad
and James fpeak of, and the fame inftance of Abra-
ham they bring, but by C Works ] they mean not the
fame thing, as is before explained.

Cont- 3 5". Muft a believer truft at all to his fait h t
'repentance, or holimfs^ or plead it any way to bis Jufti-
fication}

Anf. It muft be trufted or pleaded inftead of

nothing that is Chrifts part, nor for any thing but

its own part. But a part it hath, as is confefled, and

for that part it muft be trufted and pleaded ; and

£ 4 no

no man muft truft to be faved without faith re-
pentance and obedience, Heb. 12. 14. Mar. 16. \6.
Zltk. i3.3 ? 5. I conclude all in Dr. Preftons words,
Treatife ofFaith. p. 44, 45. And of the Attributes,
jp.71. C" Juflffying Fauh (defined ) is aGraceor
c * habit infufed into the Soul whereby we are enabled to
v believe , not only that the Meffiah is offered to us y
Ci but alfo to take and receive him as a Lord and
* c Saviour that is y both to be faved by him and obey
V him.

u No man believeth Juftification by Chrift but his
" faith is mainly grounded on this Word of God:
cc In Scripture we find that Jefus Chrift is come in
€i the fleijh,and that he is the Lamb flain for the for-
ic givenefs of fins: That h'e is offered to every crea-
ci ture : That a man muft thirft after him, and then
" take up his Crofs and follow him : Now come
" to a believer going out of the World, and ask
" him, what hope he hath to be faved , he will be
" ready to fay, I know that Chrift is come into the
" World, and offered up,and I know that I am one
c ' of them that have a part in him : I know that I
" have fulfilled the conditions, as that Ifhouldnot
cc continue willingly in any known fin, that I fhould
" love the Lord Jefus,& defire to ferve him above
gi all : I know that I have fulfilled thefe conditions,
<c and for all this 1 have the word for my groun^c^c

So far Dr. iWefton.

Cont. 36. Hath Juftification and Salvation the
fame conditions ^and do works fave us, which do not ptfli-
fie us.

Anf. i. The works which JWexcludethfrom
Juftification he excludeth from faving us, Eph. 2.
5. 8, 9 Ttt. 3. 5. fo Jam. 2. 14, &c 2. Juftification
begun and our right given to Salvation have the

fame

fame condition. $. Juftification in the laft Judg-
merit, is the juftifyingof our right to Glory, and
hath the fame condition with our glorification, Mat.
25. Come ye blejjed, &c. But more isneceflary to fi-
nal Juftification and Salvation, than to our firft
right, as is before fliewed.

Cont. 37. Is there any fuch thin gas a Juftifying
w again fi Sat am falfe accufations : As that a believer
is no believer ', impenitent ', an hypocrite , &C. Some fay
the Devil will not be fo foolifh, knowing that
God knoweth all.

Anf. If Juftification relate not to Accufation,
Divines have hitherto much wronged the Church
in maintaining it fo commonly as they have done.
If it do, i. It is either to a true or a falfe acqifati-
on. Againft a true accufation no man can be juftifi-
ed, but muft confefs the charge. If it befaid that
we finned, and that this fin deferveddeath^ it muft
be confefled, and we cannot be juftified directly a-
gainft this charge .• ForG^/rand Right eoufnefs can-
not confift as to the fame particular caufe. But if
it be faid^ 1. That we are unbelievers, impenitent,
hypocrites,^. 2. Or that we have no part in
Chrift, 3. Or that we are not pardoned, accepted,
reconciled and adopted for his meritorious righte-
oufnefs and interceffion, and were not thus confti-
tuted juft ^ 4. And that therefore we have no right
to life, but ought to be condemned : Ail thefe are
falfe accufations againft which we may and muft
bejufiified.

2. And Satan is a Lyar and a Murderer and the
accufer of the brethren : And his knowledge hun-
dred not his malice from falfly accufing Job to God
himfelf, nor from tempting Chrift himfelf to the
moft odious fin.

3. Bat

( *4 )
3. Bat ic fufficeth us that Juftification relateth

not only to Actual Accufation, but to Virtual^ yea
to Poffible : And if God declare the Righteoufnefs
of his Servants by his Light, Sentence or Execu-
tion, though none accuie them, either Satan or
Conference, it ftill relateth to poffiblf Accufation.

They that deny all this, muk needs fay that at
Judgment ( and before as to any Sentence ) there
will be no Juitification at all, becaufe no Accusa-
tion true or falle: And If no Juftification ( oor
Condemnation ) then no Judgment, which is all
contrary to an Article of Faith.

Contr. 38. But though all this prove th*t we are
juftified by Faith, yet not as a Righteoufnefs 5 fo that
it is que ft ioned whether any perfonal Righteoufnefs con-
futing in our performance of the Condition of the Co-
venant , be that which we are juftified by here or at
loft, in fubordination to Chrifts Righteoufnefs [which
needs no iupplement from us ? ]

Anf. 1 . This Qaeftipn is either ofthe Thing*
or of the bare Name of Righteoufnefs; (whether it
fhould lobe called.)

1. As to the Thing, it is fully proved already,
that Faith, Repentance and Obedience are of flat
necefifity to our Salvation 5 and therefore to the
Juftifying of our Claim oi Right to that Salvation :
And therefore to Juititie the Perfoms to that Right
and Claim (that he is one that truly hath fuch right.9
For the 'verfon is juftified by the juitifying of his
Caufe : I fuppofe none of this will be denied.

2. And as to the Name; 1. The definition will
prove it apt : That which is Righteous, denomina-.
teth the fubjed: accordingly. Every Caufe in
Judgment is Righteous or Unrighteous : And the
Perion is Righteous fo far as his Caufe is fo : If it

( n

be (aid againft a Believer, that [he hath no right to
Chrift, and Glory] his* Right is his Righteoufnefs- as
againft this Charge : This Right is no natural be-
ing at all, but a Moral Relation, called Duenefs. Yet
this is his J ufiifying Righteoufnefs. But the f undo*
went urn of that Right is quid abfohtum.

It is an abfurd contradiction to fay that a man
hath any Righteoufnefs that doth not fo far conftitme
iphteous ; as it is to fay that a man hath Learn-
ing, Wit, Honefty, Goodnefs, which do not fo far
make him Learned, Wife, Honeft or Good : Or
the Paper hath whitenefs that maketh it not white.

3«, But we ever diftinguilh between Total Righ-
teoufnefs and Partial, in tantum or fecundum quid:
And between that Righteoufnefs in tantum which
Salvation is laid on, and that which is of [mall con-
cern : And alfo between Chrifis part and mans.
And fo we ftill fay, i. That Chrifis part needeth
no fupplement from ours $ nor do we perform the
leaft that belongs to him. 2. But his own Law,
Will and Covenant, hath laid anecejjary part on us.
3. That by this we are no further juftined than in
tawk'nty as it is a Righteoufnefs of ours ; that is^
Faith in it felf, as fuch, juftifieth us only againft
the falfe Charge of Infidelity 5 Repentance only
againft the faife Charge of Impenitency 5 HolineS
and Sincerity againft the falfe Charge of unholi-
nefs and hypocrifie, &c. But, as the Condition of the
Covenant , they prove our right to Chrifi and Life :

And fo as the Donation in the Gofpel is the Titulm
feu fundamentum juris \ fo Faith and Repentance are
the Conditio titttli.

There is a Partial Righteoufnefs which every
wicked man may have, which entitleth no one to
Salvation. The Devil himfelf may be falfly ac-
cyfed, and be juftifiable againft that accufation :

But

( 5* )

But the tenor of Gods Covenant maketh this in
queftion to be a Righteoufnefs on which Salvation
lieth.

Yet we fay that nothing of ours, or in us, is a
Righteoufnefs that would do any thing to our Sal-
vation, without the Righteoufnefs of Chrift.

Obj- This is like the Papifts, who fay y That Chrift
merited to make our actions meritorious : So you fay,
That Chrifts Righteoufnefs purchafed a perfonal Evan-
gelical Righteoufnefs for m, by which we are juftified.

Anf Yes: by which we are juftified, i . Againft
the Charge of Infidelity , lmptnitency\ and Infince-
rity, and final Vngodlinefs : And 2. By which our
title to Chrift and his Righteoufnefs, and purchafed be-
nefits muft be juftified, as by the Condition of the
free gift. And to deny this, is to deny or fubvert
the whole Gofpel. As to the talk of Popifh Me-
rits, I will not be fo vain as to divert on that oc-
cafion. He is no true Chriftian that really denieth
that Chrifts Righteoufnefs hath procured a perfo-
nal Righteoufnefs in and of us, confifting in our
conformity to the Conditional Mode of the Pro-
mife of Chrift and Life. We may differ in words,
while we mean the fame thing : But as for him that
denieth the things I know that he can be no better
than prophane.

Righteoufnefs is denominated as related, i. To
the Precept and Condition of the Law of Innocency : fo
the erroneous fay, We are fo righteous by Chrifts
Righteoufnefs imputed : And the orthodox fay, We
have no fuch Righteoufnefs.

2. As related to the bare Precept of the Law
of Chrift fince the Fall ; which requiring perfe-
ction, (that is, making it a duty) we have no fuch
Righteoufnefs, and therefore daily ask for par-
don.

3- To

(57)

3- To the Tenor or Mode of the Promifingandpe^
nal part of the Law of Chrift * which giveth pardon
and Life on Condition of penitent believing accep-
tance and confent ; and cofitinueth it on Condition
alfb of fncere obedience to Chrift our Redeemer,
and God in him : and fo we (hall be judged, and
either jnfiified or damned, as we have or have not
this perfonal Righteoufnefs : Chrift in Judgment is
not to try his own part, but oms; He that is not
thus juftified (hall be damned.

And as to the Libertine or Antinomian errour
( that this performing of the Condition of the Pro-
mife is no right eoufnefs, but only Chrifis imputed is
Right eoufnefs, becaufe it anfwereth not the perfed
Precept, though it anfwer the impofed Condition of
the Promife, and that it is not to be called Righte*
onfnefs, nor we fo far as is aforefaid to be juftified by
it 5 I appeal to Scripture and the reafon of the
thing.

The Words Juft^ Juftice, Righteous and Rightt-
teoufnefs, Juftifie and Juftification, being viewed in
the Concordance, and examined will lhew you,
that God fn Scripture many fcore or hundred
times giveth fuch Names to our Perfonal Qualities
and Atts : And what is that man that dare deny
this conftam language of the Scripture ? Doth he
take Gods Word for his rule ; or will he fhame
himfelf by faying that in all thefe God fpeaketh
unfitly, and that he can mend his Language? See
but Gen* 6. 9. Prov. 17. 15, 26. & 20. 7. & 24.
16. lfa. 26. 7. Ezek- 18. 5,9. Mat. l. 19. & 13.
49. Luk. 2. 25. & 20. 20. & 23. 50. Aft. io. 22.
Rom. 2.13. Jam. 5.6. 2 Pet 2.7. Exo. 13.7.
Ben. 25. I. Jer.$. 11. Mat. 12. 37. Luk. 18. 14,
I Cor- 6. II. Jam. 2. 21, 24,25, Rom. 3. 26. Ezek.
32* I3» &C. £«j^48, 18. />/*/. 35, 24. Bph. 4. 24.

2 Cor.

V. 5° )

2 Cor. g. 9. Mai. 6.33. & 5. 20. Ezekz 3* 20. I Sam.
26. 23. I Pet. 3. 14. Gal. 3. 6. Rom. 4-5,9, 22.
Jam. 2. 23. Gal. 3. 6. Mat. 5. 20, Gen. 15 . <5.
i?ei/.ip.8. 1 Job. 2. 19. &3.7,io. 2?a. 2. 5,21.
& 3. 13. 1 i^ff. 2. 24. J^. 3. 18. P/e£. 1.9. &7.
2. & 11.33. &12. II. 2 7tf».2.22. &4. 8 a 1 Ii/»,
6. 11. Phil. I. II P>fe. 5. 9- &6. 14- I Cor. 15.
34. 2 Cor. 6. 7, 14. & 9. IO. Rom. 6. 13, l6 5 18,

19, 20. & 8 4, 10. & 10. 5,6, 10. & 14. 17. ^#.
10. 35. & ^3- 10. Z,*^ I. 75. Mat. 5.6. & 21.
32. Zepb.2. 3. Dan. 12.3. & 4. 27. £«£. 1 8. 20.
& 33. 12. //*. I. 27. &5. 23. &2<5. 9, 10. &32.

17. & 64. 5. & 61. 3. Prov. 10 2. &ii.4,'5,tf,
18,19, fri2. 28 &13.6. &15. 9. &21.21.
P/*/. 106. 3. JDft*. 6. 25. P/*/. 1 1. 7. & 15. 2. &
23.3. Mat. 10,41- Rom. 5. 7. 2 Pa. 2.8. Jam. 5;
16. I jT/tfz. 1.9. Rev. 21. 12. 1 Per. 3. 12. & 4. 18.
ife£. II. 4. 2 Zw. 4. 8. Rom. 2. 5, 6. &C, £/*£. I.
6. Mar. 2. 17. 3/^r. 25. 37, 46. & I 3. 43. Mai.
3. 18. Hah. I. 4, 13. ^/tfor 2.6. Ifa. 3. 10. & 57.

1. & 60. 21. Eccl. 8. 14. Pro?/. 24. 24, & 15. 29,
28, 19. 6. & 14 32. & 12. 26. Pfal. 146. 8. & 1.
5,6. & 5. 12. &32. 11. 8c 33. I. &34- I5>I7,
19,21. &58.II. & 97.11,12. Num. 23.10. Gen.

18. 23, 24, 25-, 26, 28. & 7. I. Mat. 6. 14, 15. &
18. 35. Mar. 1 1. 25, 26. . £/*£. 6. 37. I Job. I. 9.
Jkfor. 4 12. Act. 26. 18. Mar. I. 4. & 16. 16. I#.
24.47. Att.1.3%. & 10. 43. 2 Cor. 7. 10. P/e£.
5. 9 ifow. IO, 9, 13. -4#. 16. 31. & 11. 14, 2, 21.
y^f. 10. 22. Prov. 28. 18. £pfe, 2. 8. I Cor. 1 5. 2.
Rom.%. 24. 7er.4. 14. I Pa. 3. 21. Jam. I. 21. &

2. 14. & 5'. 20, 3W. 23. I Cor. I. 21. & 7. 16.
I 7*w. 4. 16. .ytfff. 2.40. fo'tt. 22. 14. Pfal. 37. 40.
Gen. 22. 16. & 26. 5. I jfotf. II. 34. Luk. 19. 17.
jfofe. 16. 27. Luk. 13. 3, 5. Job. I. .II, 12. & 3.
16, 18, 19, I Tim. 4. 8. /fc&. 4. I. i?ei/. 20. 12, 13.

iPeu

C 59)
I Pet. I. 17. Bed 12. 14. Rom. 14. 10. 2 Cor. jr>
IO.

I fet light by their Judgment, that fet light by
all thefe plain Words of God, and can diftort
them to their humane or felf-chofen opinions.

I had thought here to have ended, but fince the
writing of this, Objectors have railed fome new
jmade Controverfies.

Qll. 39. Whether the Acceptation of Chrifis Righ-
teoufnefs be the Imputation of it I

Anf. Language is fo ambiguous, and fome men
do fo (unskilfully) abufe it to vain Controver-
fie, as if they had been hired to ferve the defign
of our late Bruitift s, who make Reafon and Speech
to be our Mifery, proving man more unhappy than
the beafts. 1. Either you mean [ the Imputation
of it to Chrift,'] or [to us*'} 2. And that either
to fain man in general, or to this or that individual
Perfon in particular.

1. To Accept and to Impute are not Words of
the fame fence. But when Chrift had performed
all that he had undertaken, as the Condition of his
Mediatorial Covenant, or the Law of Mediation
impofed on him, it was at once both accepted to
the ends of that Covenant and his performance*
and alio imputed to him, that is, He was truly reckon-
ed to have fulfilled all Righteoufnefs.

2. Fain man was thenreckpned to be (as to price
and merit) Redeemed, God fo far pardoning them y
or not imputing their fin to them, as to make them a
general Pardon on Condition of a believing due
3cceptance 5 & committing to his Minifters the Word
of Reconciliation, befeeching them in Chrifts
ftead to be perfonally and actually reconciled to
God, 2 Cor. 5, ig y 20.

. 3- Chrifis

(6o )

3- Chrifts Righteoufnefs was thus accepted of
God as loon as performed : but it was not then as
fo performed imputed to any fingular Perfon, to his
per fond attual J vilification. For it Was accepted be-
fore we were born, or believed : But it, was not fo
imputed to our actual J unification before we were
born or believed.*

Righteoufnefs is imputed to us, if we believe, Rom.
4. 24. And Faith is imputed to us for Righteoufnefs :
And he that believeth not is condemned already, and
under the curfe, when yet Chrifts Rk hteoufnefs was
accepted long before : If they fay that there is a
new Acceptation of it for every Sinner jufi when he
believeth, and that it is this that they mean \\ an-

fwer, that as long as men take liberty to make
new phrafes about fupernatural myfteries, which
are not in Scripture., and to ufe thefe to the form-
ing of new Creeds or Articles of Faith, they will
be fo long in acquainting the World with their
meaning, that we ihall never come to an end of
Controverfies, nor to the true underftanding of
one another .• for few fuch men underftand them-
felves ; but when they confound the matter and
the readers with their new ambiguous phrafes,
they cry out againft thofe that would fearch out
their meaning, as if they did but Cavil with their
Words, and difiinttion and underftanding were the
way of Confufon and not theirs.

We grant that the Juftification of every Belie-
ver is a new Effett of Chrifts Righteoufnefs : And
if they will call this a new Acceptation by God of
Chrifts Righteoufnefs, or ufe any other new made
unmeet or gibberifli Words, if they will but ex-
pound them as they go, we fliall the better bear
them.

Qu, 40.

(yt )

^ __i u___ L — i- ,«■ ' ' '■■ — -— ~T-

Qu. 40. Whether it follow that Chrifis Offerings
( or Pa (five Obedience ) did not merit Eternal Life at
ail for us, becaufe it was only Active Obedience which
the Law of Innocency fo rewarded \^Do this and livej
not [Suffer and live ? ]

Jmf. t. Their foundation- err our animateth the
affirmative. They falfly think that it is that Law of
Innocency which juftifieth us, which doth chrfe and
condemn us, and not juftifie us at all ; but it is the
Gofpel,or Law of Faith and Grace that juftifieth us.

2. The Merit of Chrifis Right eon fnefs is t$be
reckoned principally as juftifying us, according to
the tenor of the Law or (Covenant made only to tftm as
Mediator : That Covenant laid on ChvlR fitch duty
as was made the Condition of the Tromife, and made
him a fpecial Promife upon that Condition or Duty.:
He performed the latter for the former. The mac :
ter of his undertaken Condition or Duly was
threefold, r. To fulfil the Law of Innocency ;
2. And the Law of Mofes ; 3. And divers Media-
torial ads proper to himfelf •, (as to farisfie Juftice
by his fufferings, conquer Satan and Death, work
his Miracles, (freC) To perform this whole Condition of
his Covenant^ was to merit of God-Man Juftifica-
tionand Salvation : The pan of this was but pan
of his Merit fnaterialiy confidered, j^ftifying him-
Self againft any charge from that Law which he

fulfilled : But his Mediatorial Acbs^ and fo his Suf-
ferings were another part, by which he was juftified,
and merited Righteoiuheis and Life for us : And
therefore the Obje&ion faliiy iuppofeth that it is
only Adams Law that juftified Chriii, and accord-
ing to which he merited for m^ whereas it was the
\itorial Cove?tant or Law which made his Suf-
g part of the Condition of the Pramile made to
him for himfelfand us. F His

His own Glory was merited by death on theCrofs,
Phil.2.J$>9. Therefore alfo ours. By his blood he en-
tered into the Holieft, having obtained eternal Redemp-
tion for us. His blood not only purgeth our Consciences
from dead works , toferve the living God, but for this
oaufe he is the Mediator of the New Tejl anient, that by
means of death, for the redemption of the tranfgreffions
under the fir ft Teftament, they which are called might
receive the Premife of Eternal Inheritance, Heb. 12.
14, 15. Heb. 10. IO, 1 4. By one offering he hath per-
fected Jor ever them that are fanttified. He hath re-
conciled us in the body ofhisflefh through death, to prc-
fent us holy, and unblameable^ and unreprovable in his
jfi^ht. Col. I. 22. To eat Chrifts fle(h, and drinks his
blood, is to believe his Sacrifice, which yet is that
which hath the Promife of Life.

Indeed the reafon of this Obje&ion would deny
alfo Chrifts A&ive Obedience to merit our Salva-
tion : For by the Law of Innocency Chrift merited
for none but himfelf: For that Law promifeth
Life to none but them that perfonally obey, and ne-
ver mentioned obeying by another, nor knows any
Vtcarinm ant obediewU aut poena. It isonlyGods
Covenant with the Mediator as fuch, that gave
him right to make us righteous, to pardon and to
' faveus : And that Covenant giveth it (as is (aid)
on the whole Condition. It is true, that Life is
oft efpecially afcribed to Chrifts Refurre&ion and
Life, and deliverance from guilt to his Death
But that is not becaufe his Death is no part of thei
Meritorious Caufe of our Life, or Holinefs and;
' Glory, nor his Life a Meritorious Caufe of our
Pardon by fulfilling all Righteoufnefs •, but becaufe
Guilt was it.that was to be expiated by his Death !
as a Sacrifice, and fo it did but purchafe by plea*'
„ fing God, the gift of our life : But his Refurretfion)

and

and heavenly Interceffion did more than purchafe,
even further communicate and perfed our Life.
Chrifts Death was in order of Nature firft fatif-
fa&ory for fin, and then meritorious of Life ; and
his perfect Active Obedience was firft and direct-
ly meritorious both of Pardon and Glory.

I pafs by the Controverfie which Mr. Gataker
moft infifteth on, Whether to deliver from Death,
and to give Life, be not all one ? And whether
according to the Law of Innocency, he that had no
fin or guilt of Commiflion or Omiifion, had not
right to the Life there given ?

Qu. 41. Whether Chrifts being the End of the Law
for Righteoufnefs^doth fignife that he fo fulfilled Adams
Law in onrftead, as that it juftifieth us by Fac hoc
& vives.

Anf 1. The affirmers quite miftake Mofes and
Paul, in thinking that it is the Law of Innocency,
which the words cited by Paul defcribe ; when
indeed it was Mofes Law of Works, which had Sa-
crifices and Promifes of Pardon, which the other
had not (of which before.) 2. Chrift is there faid
to be the End of all the Law as to its (hadows,
types, and conjunct Promifes. The Law was given by
Mofes, but Grace and Truth ( that is, the things
promifed and typified) cam by Jefus chrift. The
confounding of thefe Laws confoundeth many in
thefe Controverfies.

I Qu. 42. Whether the fufferings of * Chrift merit our
freedom from nothing but what he fujfered i* our
ftead?

Qu. 43. And whether hence it follow that his Of-
ferings merit not our deliverance from death fpiritual
agid habitual^ or aRml pravity, becaufe Chrift fujfered
fkemnot? f 2 Anf

)

Anf, Toihe^d. The affirmation of the firft is
a corrupting addition to the Word of God. i. He »
filtered not paay temptations, which yet by the
fufferings we are freed from. 2. He
fl-ife/ many relative evils, as bad Parents,

bad Teachers, a bad Wife, and all the attendant '
croiles in baying and kiting, crofles from bad Te-
nants, or Landlords, arc. which the merit of his
filtering' delivered! many/rom. 3. He fuffered
i nt of an accufing Conscience. 4. Nor
Godshatrecfqrdifpleafure. 5. Nor the many mi-
feries whichiin in its own nature bringeth to the
So|il (as painful cares, fears,fru{Erations,deceits,(^c:.)
<5. K ...pticn in the grave. 7. Nor the final

Sentence {Go ye cur fed trap ever lafting fax ^ 8. Nor
the proper Execution of that Sentence.

Yet he delivereth fome Believers from all thefe,
and all from ibme, by the merits of his fufferings*
For it was not they/*/* fame punifhmem that w f asdue
to all Believers that he fuffered, but that which
was fit to make hhn a meet Sacrifice, which was
the t ant undent lei d^mvdens^ confideratis con fide-
ran.

Ad 43. The affirmative Tubverteth our Faith.
Chrifts Death merited the full pardon of all par-
doned (in : But the pardon of fin is the pardon of
the deferved punilhment of fin (and of the fin as
related to that puniflhment.) But certainly the pri-
vation of Gods iliuLriinatingjfandifying Spirit, and
its helps and fruits, is a great part of the puniihmenc
of fin, i^/. 81. II, 12. Rom. I. 28. 2 Thef 2. 10,12.
To be given up to mens own counfels, wills, lulls,
vile affe&ions, to a reprobate mind 5 to have eyes
and fee not, hard hearts to believe lies, &c. Sin is
no farther pardonccj ['than this puniihment is by
landtifying grace \ d, and removed

The

( &

The Scripture doth not afcribe to Chrifts Sacri-
fice, fome part only of our pardon of TitT bufthe
whole, Rev. j. 5. He wafihed us from oar fins in
his blood; and fo he is the propitiation for
them, 1 John 2. 2 . & 4. 3 • Be made purgation of
them on the Crpfs, Heb. 1. 4. He died Kfc them,
and gave himfelf for them, 1 Cor. 15.9. $41. 1. 4.
1 Pa. 3.18. //<?£. 10.12. & p.2&. ife 3: s 5. Whom
God hath fet forth to be a propitiation through
Faith in his bipod, for the reriiiffion of fins that are
paft, Atts 22. 16. & 13.3^^. And the poena
damni is part of the punifhment to be foi*givei> :
Therefore, Rom. 4. 7. Blejfek 'are they nv jijes

are forgiven 7 &c. But no nian is blefled riiat is mr
holy, and feparated from Qod : As we all finned
and came fhort of the Glqry : pf God, and fpiritusl
£>eath is by the obje&er confeffed to be part of
our puniflbmje.nt iip pardon' Contained) therwinijrioa
cfthatpunilhment.

And it is fajfly fuppofed that Chn h is

not fecondarily meritorious of more / .W,

even of all that his A&ive Obedience meriteth s
of which before.

Pardon is, i. Injure^ a ' Remiffionbf me Obli-
gation to punifhment ; giving us Jiu Impumtatis 5
and this giv.eth us Right to all that §race and blef-
fednefs, which by (in we loft a Rip

2. Declarative by Sentence, vyhicli us a

jits jiidtcatHm.

3. Executive, which adlually free:h the
pawa damni & jenfits. And lb Saiiccinca^ion is a
part of Executive Pardon; s it giyetli what
for (in we -were penally deprived of this is all
pjain and fure.

r 3' Qh.

( 66 )

Qll. 44. Seeing we our felves bear that part of the
Curfe which tieth in Death fpiritual^ doth it follow that
Chrifts Sufferings were not to free us from it, when we
bore it y and not he?

jinf It is not denied that part of the punifli-
menc of finis born by the Elect themfelves,( which
the former Objecters deny :) And therefore that
frardon is not abfolutely perfect at firft : Death
and Divine denials of the Spirit and Grace, are
fuch penalties- And Chrift died not (nor obeyed)
to fave us from that which we are not to be faved
from, but was excepted from Pardon. But the
Objecter can never prove that the Merit of Chrifts
Sufferings (though he fufiered not fpiritual death,
or privation of Gods Image ) doth not free us,
1 . From fo much of fpiritual death or pravity as
we are freed from : 2. And from the duration of
it for ever : Or elfe it merited not one half our
pardon. To be wafhed from our fins in his blood,
can be no left than to be freed from the guilt
which is the obligation to punifhment firft, and
confequently from the puniihmenC it felf.

Qu, 45. Is this the reason of our deliverance from
the Law, and being dead to it y becaufe we fnffered ever-
iafiing Hell fire equivalently in Chrifts fufferings.

Anf: When men once depart from the Scrip-
ture, their corrupt additions hardly keep bounds.

x. It's well that this Obje&er implieth, that it
was not the Idem, but the ^£quivakns that Chrift
fuffered, as to our debt.

* 2. That which ihade Chrifts Sacrifice to be
equivalent to our endlels damnation 9 was not that it

\yk$ ^S great a proportion of fufferirig { poena fenfus

W dami) as all ours 'together would have been 1

But

(6 7 )

But becaufe the dignity and perfe&ion of the per-
fon made it an apt means for God that would par-
don us, to accept as a Sacrifice, and fo as fit a
means to the ends of Government, as our damna-
tion would have been (and fitter. ) This is the
equivalency.

3. We fuffered not damnation at all in Chrift 5
nor doth God or his Law fake or reckon us to
have done fo ; but only to receive the pardon and
other benefits freely given us, which he in the
perfon of a Mediator, and not in our per/on me-
rited.

4. We are dead tothMLaw, both as a Covenant
of Perfection, and as the Law of Mofes to the
Jews, becaufe Chrift nailed the latter to his Oofs,
or did abrogate it as fuch to the Jews, and to thofe
Gentiles that needed to be Profelytes ; and the
former ceafed by the Fall and Promife 5 (But it is
the Jewifh Law that Paul fpeaketh of ) And alfo
in our believing acceptance of this liberation, and of
the Law of Chrift.

Qy. 46. Is it true that Chrifis Attive Obedience
only merit eth Heaven for us ; and therefore it only we-
riteth the Spirit or Holinefs which is but Heaven
begun i

Anf. Both are falfe : His Active and Paflive
Righteoufnefs merit Pardon, Holinefs and Glory.
And their proof from [Fac hoc & vives*] is upon
a great miftake, and no proof.

Qu. 47. Is it true-, that becaufe Regeneration is the
beginning of Hfavcn, and Chrifis Obedience imputed
giveth a right to the whole y therefore it giveth a right
to the beginnings and therefore Repentance which foU
loweth Jufiification can be no Condition of it?

F 4 M*

( 63 )

[, It is a fancy (pun by a a miftaken mind, to
oppofe the plain. Vv r ord of God.

i. If it would hold, it would exclude Faith as
well as Kcpr.tance, from being a Condition or An-,
tecedent.to Juflification, contrary to the Gofpel \
For Faith is as much a grace of the Spirit as Re-
pentance- If. j And it is not true that impenitent In-
fideka^jpftified, though they may be predefti-
H4te to.De^iTrft called, and then juftified, and then
glorified, Rom. 8. 30.

. That which goeth before Pardon f and that
as a Condition ) goeth before Juflification : But

stance goeth before Pardon, Atts 5, 31. Luke
3. 3. ASs 2.38, & 3. 19. &8. 22.

: 3 1.$. /:%<4- 12. But of this I have given
£$ge %ivpt elfewhere. • .
, 3. All the gracqof tne Spirit is a preparation
for Heaven jBui: that eminent gift of the Spirit,
>vhich in Scripture is called the Seat $ Eamefi, and
fin!: Fruit* is pronged ijpon repenting m&believwg,
arid therefore followed! them, and is, 1. The Habit
of Divine Love, which is the New Nature, and
more change £r ft feed of grace: 2. And the Spi-
rit related to us as an in-dvveliing,pofIefling Agent
of Chrift to fanctifieus to the end. 3. And in thofe
times to many, the extraordinary gifts of Mi-
racles, Tongues,G ! T.

1. Faith ajid Repentance went before Baptifm
in the Adult, even as a Condition of it and its be-
nefits, Markjl.q. Acts 13. 34. & 1 9. 4. Matt. 3. II.
Jdm I. 26. Markl6. 1(5. John 4. I. Atts 2. 38, 41.
8t$. 12, 13,36,37,38. & 9. 18. & 22. 16. But
that gift :of the Spirit which is called the Earmft,
Scaifindfirft Frxitjvas either given in,or after Bap-
tifm ordinarily ( though to Cornelius before) but
not before faith and Repentance. It is called there-
fore,

( 6 9 )

fore^ £ Baptising with the Holy Ghofc. J See Mat.,

3. it. Atts 1. 5, & 2. 33. 38, & 8. 15. 17, & ip.2.
jSo/«. y. 5. Tit. 3. 5

2. And the Spirit is faid to be promifed and
given to believers, after faith, and becaufe they
were adopted fons : Eph. 1. 13. /Voz>. 1-23. is*/.

4. 6.& 3.14. -Rd/»w 8. 15,16. 30. 2 Cor. 1. 22. &

5. 5. Therefore pur Divines commonly put fow-
non as giving the firft ads of 'Faith arid Repentance
before 1 Santtific,athn y zs Rom. $.30. doth before
Juftift<;ation and Glorification, And yet Faith and
Repentance are gifts of the Spirit too, and fo are ma-
ny commoner gifts in unian&ified men: But as
the daylight is teen before the Suo~riiing, and as
Satan is not faid to poflefs all that he tempteth ;
So force gifts of the Spirit, and fome motions and
operations of it, go before the proper giving of the
Spirit itfelf, and his poffeiling qs.

3. It is no abfurdity, biit the wife order of God,
that one gift of the Spirit (ball be antecedent to
another, and the reception and exercife of it by
us, be a condition of that other. For God will
morally induce us to our duty by fuitable
motives. He that denieth this fubverteth the
Gofpel.

4. 1 have elCewhere^at large proved the falfhood
of this Do&rine^that Impenitept Infidels are jufti-
ified by the imputation ©f Chrifts Jlighteoufnefs. It
is enough that Clinics righteoufneis is reputed by
God to be the meritorious caufe of all our grace
even of iaftification before we are juftified.

Qu. 48. How can faith or repentance entitle us to
thatrighteoufnefs ofChrifi which mafi firft give m a
right to themselves and all Grace}

Anf. u Faitb and Repentance give us not a Ti-
tle

( 70 )

tie in ftri&fence,but theCovenant orPromife ; that
is, the Gofpel Donation is our Title, and Faith and
Repentance are but Conditions of our Title, which
on feveral accounts make us morally capable^e-
cei vers of Right.

2. Chrifts Righteoufnefs did merit all grace of
God, before it juftifieth us, * and we are reputed
righteous by it. It is a great error to fay that we
muft be reputed righteous by Chrifts Righteouf-
nefs given and imputed to us to that ufe , before
we can have any fruits of the merits of his righte-
oufnefs. Even the outward call of the Gofpel is a
fruit of it.

Qu. 49. Is it true that we muft be praBical Ami-
nomians nnlefs we hold that only Chrifts active righte-
oufnefs merited grace and glory for us?

Qu. 50. Is this proved by Rom. 7. 4.

Anf 1. Some mens words are ufed to hide the
fenfe, and not to open it. What is the meaning of

Fr attic al Antinomianifm ? Is it tO be the Oppofers of

all Gods Laws ? or only fome and which ? And
doth he not mean that the judgment muft be nrft
agaioft them.

How far are we under the Law 3 and how far
not? 1. The Law oflnnocency as a Covenant re-
quiring perfeft, perfonal obedience as the necefla-
ry condition of life, we are not under. It ceafed by
the firft fin, ctffante fubditi capacitate : We muft not
fuppofe that (iod faith to allfinners : ToHJhall be
faved if yon be not finners. Conditionepr&tqritaLex
tranflt in fententiam.

2. We are not under the Law of Mofes as fiich;
even that which.was written in ftoneis done away,

2 Cor. 3 7, &C ; j

IfthisbeAntinomianifmJ am anAntinomianthat
1 written fomuch againftthem. 3. We

( 7* )

3. We are only under the Law of Chrift, into
whofe hand all power is given : And that is
i. The Law of reprieved and redeemed nature:
2. All his fupernatural revelation, and fo much of
Mofes Law as he hath aflumed. If the objeder
think that we are under any other, fo do not I, ex-
cept the fubordinate Laws of men.

2. That Law of Grace which we have, and
that freedom from the Law of Works, are me-
rited both by Chrifts Active and Paffive righteouf-
ne(s.
" ■■-■ n* ' ■» > ■ ■ ■■■ » »■ i n . » ■■■. ■ ■ ' — •«-«

-dd. Qxi.io.Rom.'j.^. hath no fuch thing, but
only that Chrift hath delivered men from the bon-
dage of the Law of works which did neither juftily
nor fan&ify, and hath fubjeded and engrafted us
junto himfelf, that we might by him be made holy
unto God.

[ Conclufion.~\

THe Reader may now perceive what abun-
dance of great notional errours fome men
have corrupted the Doctrine of Juftification with,
by prefumptuous (pinning webs out of their own
fancies, raifingone errour out of another, departing
from the Word of God.

I. A radical errour is, that the Law of Inno-
cency made to Adam is it that juftifieth us,
by itsfac hoc & vives^sfnlfillwg it in Chrift.

II. Another is that it is that Covenant of
perfection which Paul meaneth by the Law
of Works, and the fac hoc, &c. And that the Jews
Law was fuch as made Inaocency its condition of
life, III. That

(72 )

III. Thattbefenreof-^^r^Lawwas, [^Dothis

>h tbyfelf or another, or elfe thou or thy furety flail
d\ef]

IV. That Chrift did obey and fuffer, merit and
f$jpisfy, in fo foil and ftria a reprefenting and 1 per-
flating every one oftheEledt, as that they did
and fuftered it in and by Chrift, in the fence of the
Law of Works, or in Gods account ; and that it
was no: in the third perfon of a mediator, to com-
mi inicajLe the Effects freely as he pleafed by ano-
tht :r Covenant. And fo that Gods imputing righte-
ou inefs to us, is his accounting us to have done
3p d fuftered in Law fenfe what Chrift did. This
is the root of all the reft, fubverting the Gofpel
itaelf

V. And fo that God accountcth US to belnnocent,
aud never to have finned by Omiflionor Com-
rr iiflion from birth to de^th, and to have all that is
n 'quired to merit Heaven, becaufe we did it in Chrift 5
a nd aifo to have [offered in Chrift for our fins, the

c urfe threawed to us, and ( as the laft obje&er

i aith ) eternal damnation equivalently : And fo we
I iad fin and no fin : And Chrift muft die and we
fniuft pray, for the pardon of that fin, which in Gods
account or imputation w r e never had.

Y L When theText tells us tlm,[Faith is imputed
to m[orRighteou[ne[sf\ & that [Righteoufne[s is imput-
ed to believers ] that is, [They are accounted righteous
according to the juftifying Covenant of Grace, upon thtir
believing in Chrift, [or his meritorious Righteou[ne[s and
Sacrifice, giving them, by the new Covenant their graci-
ous relation, tpGod the Father, Son and Holy Gho[i }
\tyth right to further Grace and Glory, they tell US
that [ h Faith ] is not meant [ Faith ] but [ Chrift s
Jijghteoufne[s, 3 and by C Right eoufne[s imputed tons, 2
IS meant [Gods accounting us to have done all that

Righte*

( 73 >

Sighteoujnefs by Chrift which he did for us. ]

Many more fuch humane inventions corrupting,
our Faith ( at leaft in notion) too many fight for, as
if they were neceflary truths of God.

Poftfcript.

REader, the Author of the following objections is
Mr. Stephen Lob : / had thought not to have
named him, till 1 faw but Ye ft er day his Books of Free
Grace, which I never before^ heard'of, though it was
printed almoft ten year ago : It is fo considerable a con-,
futationof Antinomian err ours that 1 commend it to
thy reading.

And being my felf in great pain expelling death, and
like to write in thefe Contr over pes no more, that I have
once more as a Speculator or Watchman blown the
Trumpet to warn men of the danger of the Other Gof-
pel that fubverteth the Gofpel of Chrift, I have this
Peace of Confcience that the blood of the f educed will
not be required at my hands.

And if that M. $.of Mr. Stone o/New-Eng-'
land which Mr. Lob/o praifeth, may by him be yet re-
covered, I intreat his endeavour : In which I cannot

doubt but Mr. Increafe Mather will ajfift him^ tho his
name be prefixt among the twelve.

And I commend tofome honeft Bookfeller to reprint
Mr. Thomas Welds Hiftory of the New-England
Antinomian Libertinifm, it being out ofprefs.

And I hereby intreat Mr. William Manning of
Suffolk ( if living ) to Trim the excellent Treatife of
J uftif cation of his which I have long ago read. And
Mr. Samuel Clerk C Author of the Alinot. )to Print

his

his found freatife ( which J long ago read ) m the f am
Subjett.

And though my own Judgment be for the Imputation
ofChrifts Pafive, Attive, and Habitual right eoufnefs y
dignified by the Divine as the full andthefole meritori-
ous caufe of allGrace andGlory^as making up the conditi-
on of his Mediatorial Covenant impofed on him by
God$ Tet I intreat the Learned Reader to perufe the
Writings of thofe great Divines that are for the Impu-
tation of the? affive only ( Urfine, Olevan, Paro-
us, Scultetus, Wendeline, Beckman, and the reft,
withCzmero* PlacaSUS, and all that party of famous
French Divines who all effectually confute the falfe
fenfe of Imputation of the Active Righteoufnefs which
Mr. Bradfhaw confuteth with many others ( as if we
had done it byChri(t % and were our felves the Subjects
of it, and arejuftified by that Law that condemneth w.}

Jan. 20. 1690.

R. B.

C 7? J

ilw Anfxver tofome Animadverfions of a
Friend j tending to the further expli-
cation of fomepaff ages which through
brevity were not under flood.

§. i. jT^IR, Your notes have fo much Judgment
^^ and moderation and fo little, if any
^% thing contrary to what I aflert, that
^^* they require nothing from me , but
a repeated explication of that whidh you observed
not as before explained : But when it is enough
for me to explain my own Words and Do&rine,
you put me on another task to feek after the ex-
plication of another mans •■> which I am not oblig-
ed to on any account, but for your Satisfa&ion. Ic
is enough for me to fpeajc true Do&rine in the
moft intelligible manner that lean without exa-
mining whether other mens expreflions be found
or apt,

§. 2. I begin with your own Notes: And i. I
hope that few are fo ignorant ( that meddle in
thefc matters) as to doubt of what you fay, that
no one term much lefsone Metaphor or fimilitude
can adequately exprefs any of the Myfteries of
Grace, and no one Metaphor muft be carried too
far $ Omne fimile eft mam dijfimile : And all fct to-
gether fo far as they are thereto intended muft in-
ftrud us.

§. 3. I know none but the Socinians that think
a Mediator and aSponfor inconfiftent; or deny
Chrift to be a Sponfor. And methinks your words

for

( ?& ;

for their confitlency, import a greater diiference
between them than there is. Jj is part of Chrifts
Mediation to be a Sponfor : Thefe terms there-
fere exprefs no difference but betvyeen the whole
and the part.

But what a Sponfor Chrift is, is all the doubt
which I a little opened, and you pafsby. It is not
agreed by expofitors what the vyord tyyw* mean-
eth in that one only place of Scripture where it is
ufed- Very learned expofitors think that as Mo fa
was called Gods Mediator or Sponfor- to the people as
being his Spokeiman and in his name aflpring
them that this was Gods Covenant which he would
perform, and returning the peoples anfwer to God,
and praying for them but not undertaking for them,
and perforating them : ; fo Chrift is here likened to
him, and called the Mediator and Sponfor of the new
and better Covenant, not as he perfonateth or un-
dertaketh for Covenanting Subjects, ' but only as
he reprefentethGod the Father to man, and is his
Sponfor to us.

But as Paul faith he is not a Mediator of one, fo
I fee no: biit ( though chiefly he be Gods Sponfor
to man)yet withal, .he be there called a Sponfor aifo
as well as a Mediator for man to God : But all the
doubt is what a Sponfor for man he is.

And firlt we muft enquire what Covenant he is a
vforof? No doubt but Gods Covenant with
the Mediator as fiich, is prfe % and Gods and the Me-
diators Covenant with man folemnized in baptifm
is another : And yet no doubt but thefe two have
fuch relation as that in fome fort or refped they
may be called one. He. that faith they are not two
is plainly confuted by the conftitutive defining

patTS, fhe Divers' Parties y Matte* ', Terms and Ends.

It was net faid to Chrift, but by Chrift, [ Rr

and

C 77 )
and believe in Chrift, or be damned. ] Pardon and
Salvation are not offered to Chrift to be received
by Faith in himfelf. Yet as the Laws of the Land
though feveral, are One Inftr amentum Regiminis : So
wc call all the Laws of Nature ufually Angularly.
The Law of Nature, ( and fo we fay. The Civil
LatVy the Canon Law, Gods Law, See. ) Now the
queftion is, what Covenant Chrift was the Spon-
sor of? i. In his own proper Covenant he did
Spondere & pr aft are, to fuffer for us, and to obey
for us^ ( in the juft fence in due place explained, )
to rife and afcend for us, to intercede for us, to
Teach us, Guide us, give out his Spirit, and to
Juftifie and Sanctifie and Glorifie his chofen:. So
that it was part of his Undertaking and Performance

to do all this for us ; and this may well be called his
becoming a Sponfor for us, and to be made to us, fi'if-

dom, Righteoufnefs, Sanftification and Redemption. '

In our Covenant with Chrift, he is the Impofer
and Stipulator, and we are to Promife for our y&rr,
to be done by his promifed help: Bur on Gods
part y it is in this that he is the Sponfor, and not in
the former , where God the Father is the Promifer
to Chrift, and not Chrift to himfelf as a Covenan-
ter : So that it is in one Covenant that he proml-
feth to God for Man^ and in another that he promi-
feth for God to Man : And the queftion is which of
thefe Covenants it is that the Apoftle calleth him,
the Surety of? If you fay that the Apoftle taketh
bofrh here as parts of One, and (o meaneth both ; I.
-find no proot of this in the Text : And if it were
fo, it is all one; for it were then fpoken of the
* whole, but refpedively to what Chrift did in the ttfa
which are the parts : Indeed it is efW>tw, and not
^kS»'ji», that is the Covenant .mentioned in the
Text : and as Grotins in prafat. ad not as in N. T.

G hath

(7*)

hatlrcopioufly (hewed, it is a Divine Difpofal,
Law, Impofition,. or Statute containing the terms
of Life, that is meant. by cfti^'wi .• And cap. 7. 22.

as it is faid, yer Jeffs was made a fumy of a better
Teftament. And c. 8.6. He hath obtained a more
excellent Mmjhy> by how much he is the Mediator of
a better Covenant £ which was ftablijhed on better Pro-
mfes. 2 It is che fame thing which our Tranflators
call a Teftament in one Chapter and a Covenant in
the other, and it feems that a Surety and a Medi-
ator here do mean the fame thing in Chrift: And
the whole context fheweth that it is Gods Pro-
inife or Covenant, and Law of Grace made to
man that is here meant, and that ChriftsOffice and
Undertaking and Performance is prefoppofed. And
fo it is the Fathers Sponfor and Mediator to man'
that is meant here dire&ly, and mans Sponfor and
Mediator towards God by Connotation ; but fo as
in other Texts, as Cap. p. 15. that part alfo is di-
rectly exprefTed, and Chrifts death made a part of
his Mediation. !

§4- The Queftion being not then whether
Chrift be Mediator, or Sponfor , or the Second A-
dam, but what theie words fignifie, that which is
to be noted by the Reader is, 1. What it is here-
on that we aftert 5 and v^ hether that be enough.
1. And what it is that we deny as too much, and
falfe.

§ 5. 1. And for the firft I explained it here,
and more fully in my Treat, of Juftifying Righte-
ciifnefs : And to repeat as oft as any one will call
for it that hath not leifure to read it already done
is tedious. In (hort [" Chrift in the Common
" Nature of man made under the Law of Innocen-
"cy, of Mojes and that proper to the Mediator,
" did in the undertaken Perfon of a Mediator, Spon-

k ' for

I 79 )
£ for, interpofing Friend and Saviour, perfe$ly ftl-
" fil all thefe, and give up himfelf to {offering as
u a Sacrifice for Mans Sin, that by the Merit and
"Satisfaction of him that was God and Man, and
" Mans undertaking Mediator and Sponfor, doing y
* and fullering becaufe we had finned, and defer-
" ved fuffering, and that for our fakes, and partly
" in our ftead, the ends of God as Governour by
" the Law of Innocency, and Mofes might be ob-
" tained to his Glory, without our fulfilling of
" thofe Laws or Suffering theXleferved Penalty,
" and God in confiftency with his Wifdom, Holi-
' r nefs and Juftice, might for thefe Merits and Sa-
" tisfa&ion of Chrift give gll things into his Hands
"as the Redeemer, even all Power in Heaven
" and Earth, and make him Lord of the Dead and
" Living, and Head over all things to the Church,
"and give him the Keys, and commit all judg-
" menu to him ; that by the will of the Father
" he might make with fain redeemed Man a Law
" and Covenant of Grace, giving thenr Himfelf in
" incomprehenlible Union, and with himfelf his
" indwelling fan&ifying comforting Spirit of A-
" doption, with a ' ovenant Right to Pardon, Ju-
" ftification, Adoption and Glory, i^they will pe-
"nitently accept it, by a fiducial pra&ical belief:
"And calling Sinners, to this Faith and Re-
''pentance, and effectually drawing his Ele£i,
r might by this Covenant give them as foon as
" they fo believe, an actual right to that impuni-
14 ty, Grace and Glory which was antecedently
"given conditionally to all. And might finally
" perform all this to them.

In plain and full words, this is that we affert,
and the Office which by the Word Sponfor, Medi-
ator and Second 'Ad*m we mean,

G 2 §5-1

§. 5. I have elfe where told you that there are
many forts of Sponfors. i. There is one that An-
tecedently maketh himfelf a Party in the Covenant
and Bond : As when my Friend is bound with me
in the fame bond for a Debt or Duty: If the Law
to Adam had been fuch as this, took in Chrift alfo
into the fame bond, and had meant [One of yon
Jhall perfectly obey orfujfer 3 ] Then that Law would
have had nothing againft Adam at all, becaufe all
was fulfilled by Chrift : And it bound but dif-
jun&ively, one or the other. Then thrifts Obe-
dience or Suffering would not have been fatisfa-
Bio, which is folutio aquivakntis alias indebiti, &
folutio recufabilis ; but i^ would have been folum
ejufdem & non recufabilis according to the bond.

2, There is a fubfequent Sponfor that was not
before bound, but as a Friend after interpofeth,
and offereth ( not in the Perfon of the debtor,
but yet in his ftead ) to pay the debt : and this
upon fuch terms as to the Debtors deliverance as
he thinks «beft ; andfb may take him as Debtor
to himfelf, and put various limits, and Condi-
tions upon his Difcharge: And fuch a Sponfor
is Chrift for Man. Many more diftinctions of
Sureties are here confiderable.

3. But forfie men take a Surety here to be the

fame Perfona civilis, quamvis non natwralis, with

the Offender and Debtor ; as if we did Legally,
Morally or Civilly that which Chrift did naturally :
As indeed an allowed Reprefentative, Servant,
or Agent and Attourney is : If I be bound to
pay an hundred pound, the Law and Bond meant
not that I muft needs do it with my own hands,
but if I fend my Servant or Friend with the
Money, it is Civilly, Legally and Morally done by
Tue, becaufe he was my lawful Inftrument : I did
it by him. II. The

c *o

II. The Do&rine then, which I deny as fub-
verting the Chriftian Religion is efpecially thefe
three errours following.

I. That the true meaning of Adams Law or
Covenant was to bind him or his furety disjunctive-
ly ^ s vit. Thou (halt obey thy felt or another
(Chrift ) for thee,or elfe thou (halt die, or Chrift
for thee. ] i Gods Word faith no fuch thing.

2. Then Chrift had been an Antecedent Sponfor.

3. Yea and a party equally bound. 4.. Then
a Saviour and Grace had been by that Law .•
which is falfe. 5. Then Adam had been no Sin-
fter 5 for it was but He "or Chrift and not He and
Chrift that were bound to keep the Law, by this
Doctrine. 6. Then no Death had been due to
Adam. 7. Then that Law was not broken at all :
for it bound but disjunctively, 8. Then the Law
condemneth no man. 9. Then our Death and the
Curfc of the Earth were injuries, for we kept the
Law by Chrift. 10. Then the Law of Innocen-
cy is it by which we are juftified (which is falfe. )
11. Then there is no place for pardon. 12. Nor
for a new Law to give us pardon upon terms or
new Conditions : This is to fubvert the Gofpel.

Yet this is commonly faid by the adverfaries,
that Adam after his fall was juftified by that fame
Law, as faying, Do this and Live, becaufe he kept
it by 'Chrift, or Chrift in his Name and ftead, fo
that it juftifieih Adam : ( which Mr. Wot ton de Re-

conc. hath at large coufdted. ) If they fay that the
fame Law or Covenant commanded Adam to obey
perfectly and his fitrety alfo in his Bead conjunctly,
and condemned both Adam for Sin and his Sure-
ty for the fame, then both muft fuffer as both
muft obey = and each beareth his own part. It
is a fundamental fiction leading on many other
G 3 errours

(82 )

.crrours, to fay that the Law oflnnocency as it

commanded Adam Obedknce^, or as it threatned
Death to hirnwzs fulfilled by Chrift for him That
Law commanded Adam only Ferfonal perfett perpe-
tual Obedience : It mentioned or meant no ficari-
us obedient i& ant poena : JDum alius folvit, aliudfolvi-

tur. Anothers obeying or fuffering was no fulfil-
ling of the Law asi/ commanded Adam : The Law
commanded} each fubject diftinctly and perfonal-
ly : Chrift fulfilled all the Law as it obliged him-
felf, and thatjV Adams Redemption who had bro-
ken it : But the fame Law as it pbliged Adam was
broken by Jdam r and not kept by him or any for
him : It is not that Law that gave man a Saviour,
but the Mercy of the Offended Lawgiver. To fay
the Hoc fac, e ; - viyes, in that Law giveth us right
tp Life, and juflifieth us as perfect obeyers, and fo
tip Sinners, is to deny the Gofpel

Many fay indeed that Chrift fatisfied the Law r for
iis: but r. That proveth that the Obligation of it
on US was not fulfilled: Yot fan sf action is folutio recu-
fabtlistantidem, loco fohttionis ejufdem. 2. But it is
an improper fpeech to fay that [the Law is fatisfied'}
And it meaneth no more but that^ C the end of Go-
vernment by that Law is obtained. J And it is pro-
perly fai is faction only to the Lawgiver, and not to
the Law: For the Law in it's fence admits not of
fatisfaftion, (though it hath nothing againft it : )
It is only thefubjetts Obedience that it command-
eth, and his death as fatisfaction for fin that it de-
manded]. It is the Lawgiver as he is above his own
Law and hath power to pardon, that is fatisfied:

Though as tropically fome fay, that Finis Legis est
Lex, fe we will not contend with them that tro-
pically fay, Christ fatisfied the Law, while they

mean but that he fatisfied the Lawgiver in obtain-
ing

( %3 )

ing the End of the Law. But Chrift perfectly ful-
filled the Law as it obliged himfelf, upon his Spon-
fion. And that Law juftiried him,but no man eiie. It
is only the New Covenant that, juftifieth us.

II. The fecond Errour to' the fame purpofe, is,
that though Chrift and Adam were two Natural
Perfons? yet they were One Verfon in a Civil? Legal
or Reputative fenfe, in Chrifts obeying and fufter-
ing 3 and lb diat what Chrift did and differed in
his own Natural Perfonjkie did and fuffered in Adams -j
and every Eledfc mans Chil y Legaf, or Reparative
Per/on. This is but the, confequent of the former
Errour. He may be called our Reprefenter in a li-
mited fenfe, in t ant um & ad hoc ( for there is no
hope of holding our oppofers to Scripture phrafe :)
But fuch a ftrictfull perforating Reprefentition as
is here defcribed, denieth the fubitance of the
Gofpel- There are indeed feveral Cafes in which
one in Law or Civil fenfe doth perfonate another :
, When the Law allowed) one to do the thing by
another, that thing is morally done by himfelf; e.g.
by my Servant, Proxie, Attorney, Agent, in Cafes
io allowed by the Law. It is I that pay the debt
which my Servant, or_any Vicarim allowed by Law-
payeth for me in my name. Chrift did not t
pay or (offer in our names as our Legal Perfbn 3
but for us and in our (lead as tfnbfequtm Sponfor
in the perfori of a Mediator ; fo that it cannot be
faid that ive did it Legally by him ; elfe all the fore-
nainfid abfurdities would follow 5 and fpecially
that Legally we never fimed, and never deferved
punifhment, nor need either Pardon, or the Sa-
crifice of Chrift for Pardon/ Irs certain that Chrift
never finned, but obeyed • perfectly from firft to
laft : And if we did this Legally by him, we- finned .
not in Law fenfe, that is, not truly at all. When

G 4 v we

we (hew that it is a palpable contradi&ion to fay,
that we were perfectly obedient in and by Chrift,
fi-bm birth to death, and yet that Chrift muft fuf-
iei for our fins; it's ftrange to fee how fome men
latisrie themfelyes with wriggling, or huddling out
a few uifignificaat words, unfit to fatisfie any
othpr.

And if Chrifts Habitual Perfe&ion be alfo fo
imputed to us, in a Legal fenfe, we were habitually
perfect from birth to death* Whence it is that fome
after t an equality of fuch Perfection in all Chri-
ftians : The consequents I will not trouble you
with reciting •, nor ftay to enquire whether alfo
his Divine highteciifefs beoursin fuch a Law fenfe/
and fo Man be deified.

Hither '>-• ft was our Legal Perfon before we
rccrt Lorn j or from the time of our being, or from
the time of our believing only. i. Before we had a
Being we were no finners, nor bound to obey ;
and therefore needed not to obey or fuflfer by ano-
ther. 2.-. When we were born, we were not in
Chrift', and perhaps not Believers till old Age :
And fo the Elect mould Legally be juft while they
are Infidels, and never fin even in their ftate of
* Enmity. 3. If only fince believing we were fo
perfonated by Chrift, then his Righteoufnefs is
Rot imputed to us for all the time of our unrege-
neracy, and then we never finned in Law fenfe af-
ter our believing. If they fay that infuffering he
reprefemed us as unregenerate, and in his obedience
as Believers only, then he' fuffered not for our
fins after believing, nor obeyed to merit pardon
of our fins before. If they fay that/0 far as we are
finntrs^we legally fuffered in him,, and as Believers

further to' merit glury we obeyed by him, die con-
tradiction of this is (hewed before. If we obeyed

( »5T >

fo far as to merit glory by the Law of Works*
then we never finned : And if we fuffered in him*
for all fins of Omiffion and Commiflion, we me-
rited glory without any other obedience : For the
Law requireth nothing but Innocency as neceflary
to life. He that hath no fin, doth perfectly obey.
And pardon of all fin of Omiflion and Commifiion,
is the pardon of al! punifhment of S t nfe and Lofs,
and fo of the lofs of promifed Life.

Befides that, one that is reputed to have Legal-
ly fulfilled the Law, mult be unjuftly corrected
by the punifhment of temporal afflictions cr death/
or lofs of the Spirit and Grace, and hath prefent
right to the reward of that Covenant, or delive-
rance from ail penal evil at led!-, fo that this
Doctrine of ftrict Legal perfonating Reprefenta-
tion, overthroweth the New Covenant and Law
of Chrift, and all his Kingdom of Grace, and all
Religion.

III. The third fundamental Errcur which we
deny and oppofe, is, that the Vnion -between Chrift
and (the Electa fay feme, or) Betitvewt&y others)
is fo near, as that his very per [oval Holinefs, Right e-
oufnefs and Sufferings, are in Law fenfe truly our Ho-
linefs, Righteoufnefs and Sufferings as toe accidents of
ourperfons: As if Chrift and Adam, and every
Chrifiian, were one and the fame? fubject of Holi-
nefs, Righteoufnefs, Suffering, Merit or Satisfa-
ction. Yet they dare not fay that the Union (like
the hypoftatical) warranteth fuch a community of
Properties or Attributes, as that we may be faid
to be Divinely Righteous, perfectly Holy, never
to have finned^ to have fatisfied for our felves, to
have merited our own Salvation, and many fuch
like; as feeing the evil of the confequents, though
not of the premifes.

And

r 86 )

And here fometime they. abufe the fimilitude of
I a Husband and Wife ; whereas they are diftiacc
perfons, and one is not wife, juft or guiltleis, be-
caufe the other is fo * nor hath the Wife' any pro-
priety fo much as in extrinfick goods.* but by con-
trad: in the proportion granted by tfeie Husband.

Some abufe the iimilitude of a Head and Mem-
bers ; whereas Natural Head and Members make
one Natural Body ; but fo do not Chrift .and Be-
lievers: And a Political Head and Members are
diftinift perfons, and one is not guiltlefs, righteous,
wife or good, becaufe the other is fo. But of this
more before, and elfewhere. Some here abufe
die fimilitude of Chrifts being the fccond Adam,
which you here (though not to this Errour) inCiii'
upon. And then they feign us, i. To have been
otherwife in Adam than we were 5 2. And his fio
to be otherwife imputed to us than it was ; And
3. The iimilitude to extend further than it doth. .

I. They feign us to have been Perfonally m
Adam, whenas we were but feminally in him, and
perfonally from him. 2. They feign us to have
been in him by a certain Covenant, more than we
were by Natural In-exiftehce : And that his (in was
arbitrarily by God through that Covenant, imputed
to us further than we were guilty of it by any na-
tural In-being or derivation : As if God made all
men iinners by his arbitrary imputation of that to
them, which in their natures they were not really
guilty of: And as if our guilt oiAdams fin,were juft
of the fame fort as his 3 yea, and our guilt and his
guilt were individual accidents of the fame indi-
vidual perfons. But this (which Dr. Twiffh oft ccn-
futeth in moft of his Books) I have fo largely and
lately cleared in my published Difputations of
^/fin, that you fhall excufe me for net red-

j it here. 3. The

( 87 )

?. The guilt of Adams {jn being ours by Natu-
ral Derivation, Cometh to all alike , entirely (accord-
ing to the fubjeCts capacity,) and neceffarily, with-
out the confent of Parent or Child: Were Adam
and all Parents unwilling to communicate it in ge-
neration, it would neverthelefs be done : But
Chrift being not a Natural, but a contracting vo-
luntary Root and Caufe, doth communicate the
fruits of his Righteoulrtefs only voluntarily by gift
of Contract, at the time, in the manner, and mea-
fure,and on the terms that he feeth meet.

Here it ik obfervable, i. That both Generation
and Regeneration have much unfearchable : How
Souls generate Souls, and how the Spirit of Chrift
communicateth^Srace to Souls, will never here be
clearly apprehended, John 3.8.

2. But it s certain that the Soul of the Parent is
not the Soul of the Child, butibme caufe of it$and
fo that they are not one ptrfon.

3. We were nor perfons in Adamt perfon, ei-
ther the fame or diftintt.

4. But Adam caufed us, not as a man maketh a
garment, houfe,<^c but as one Candle doth light
another, by (bme myfterious communicatiorrof its
effence: {bform&femtiltipHcant, by the Divine be-
nediction Uncreafe and multiply [\ and primary cau-
facion.

f: Though we were not perpmally, hat virtually
and feminally in Adam, yet when that/^d becomech
a per [on, that person is from Adam, and io niufl pro-

portionably be guilty : For who can bring a clean
thing out of the effence of an unclean ?

6. Adam had the common Nature of all men fpe-
cifically, and radically, and canfatly, though as. their
nature individually conftitute thfeir perfons y they
exifted/iQt in him (as extra can/am.)

7. So

( 88 )

7. So Jefus Chrift did more affame the common
Nature of fain Man, than the perfons of any, or the
JN 'atnrezs extra can/as, conftituting the individual
perfon.

8. Bormm efl ex caufis integrity malum ex paniaii:

Any defeat maketh fin, but good maft ■ have entire
caufes- Adams (in caufeth Original fin in all, ixpfi*
vatione caufationis bom : But if Adam had not finned,

every fin of their own would have made his Chil-
dren unrighteous.

9. Chrift having fuffered in the common nature
of man fo far did it in their ftead, and if you will
needs (o call it, fo far reprefented fallen mankind,
as that if they will personally receive him by faith,
in the New Covenant, they lhall not perifh for 4*
dams fin (or their own) Tuppofing that the parent is
the accepter for the Infant ) none perilh for Origi-
nal fin alone, without the addition of negle&ed and
refufed grace and remedy.

io. It is not only the Spiritual off- fpring that
Chrift was a fecond Adam to, but partly to all man-
kind : For by a refurredtion ( though not to glo-
ry ) all men are made alive by Chrift, Joh. 5. 22,
23, 29. 1 Cor. 15. And allimve a general conditi-
onal reconciliation and pardon, 2 Cor. 5. 19,20.
Joh. 3. 16. So thata&ual Juftification refulteth to
no man from Chrifts meer representation of him,
but from his free donation by the New Cove-
nant.

1 1 . It's doubtlefc that all and only the holy feed,
or faithful, are juftified a&ually by Chrifts Righte-
oufnefs : But in what fence it is imputed to them
is all the doubt.

12. It's alfo doubtlefs that Chrift fuffered in our
fieadihut in what fenfe & how far is all the doubt.-
Becaufe 'we deferved it y he voluntarily afliimed it, to

demonftrats

t °9 )
demonftrate Gods Juftice, Mercy and Wifdom,and
deliver us. You fay before that, Vltwaftrizieft
Juftice that was (hewed on Chrift. J I would not
ftrive about the word : It was ftritteft Juftke as
upon Chrift : It vt&sperfett Juftice as to the ends
of Government : But it was not ftritteft Juftke as
to us, nor as ftri&eft fignifieth the ftrfcfc fulfilling
or executing of the threatning of the Law : For
it was not fo executed , but the finner mercifully
pardoned.

§. *6. You note that Chrift muft take our guilt
on him or elfe he could not take our punifh-
ment. .

Anf i. He took not the ReatumfaBi y or the
Reatum cdp& : For, i. Our guilt was the accident
of one Subjett^ and that which Chrift -took of ano*
then Therefore the accidents were not the fame.
2. Elfe fin however taken in its reatus culpa
would have made him culpable, and formally a (in-
ner, and hateful to God, and like to Satan : Which
he was not.

2. He took Upon him the Reatum poena feu obli-
gationem adpcenam: But not ours individually the
- fame $ but one of his own inftead of ours : Chrifls
guilt and ours were divers accidents of divers per-
sons. The obligations nor the Subjetts were not the
fame. Our obligation to puhiflimerit was an ad of
the- Law which we broke : So was not Chrifts :
That Law never bound him to punifhment : But
his own voluntary undertaking and his Fathers im-
pofition. Our guilt was the occafion and reafon of
Chrifts aflumed guilt: As our puniihment indi-
vidually was not it that he fuffered , but his own
punifhment to prevent ours. He fuffered the juft
For the unjpft, to redeem us to God. God tells us
plainly that Chrift fuffered for our fins, and was

made

19° J
made fin, that is, a Curfe or Sacrifice for fin for us,
that we might notfuffer. And cannot we receive
this plain Gofpel, without fptnning fo many addi-
tional webs of our own ? Chrifts taking our guilt
and punithrnent is no more, but his voluntary Of-
fering in our ftead, that we might be pardoned, not
by that fufferiiig immediately, but by his free do-
nation in the Law of Grace, in his time and on his
terms.

§. 7- " You note that though we are juftified
"by our own Faith, Repentance, and Obedience to
tc the Gofpel againft the falfe charge of being un-
" believers,impenitent and ungodly; Yet to be free
" from the curfe of the Law, and obtaining right
" to life, it is Chrifts Righteoufnefs that we muft
<c plead.

4Af. Very true thus , i. It is only Chrifts
Righteoufnefs that we muft plead as the Satisfying
and meriting cauie : 2. It is only the free Donati-
on of the New Covenant which we muft plead as
our Tit le or Fundament urn juris y and conveying caufe
of right. 3. It is our Faith and Repentance (in vari-
ous refpe&s) which we muft plead as the conditio
tituli praftita which is the neceftary moral recep-
tive difpoiition of the Subject receiving. Thefe
things are all very plain and lure.
§ 8. Youfeem to doubt whether by the Law

of Works. Pdul meant not the Law of Innocency: And

firft you feem to miftake me as if I had faid that he
meant only the Ceremonial Law : I fay no fuch
thing. But rhe whole Law of Mofes y confidered
meerlyas a law, and by the Jews ill feparated from
Faith, and Grace was an operous Yoak, and of fe-
vere penalties to the tranfgreftburs ; and though
it gave pardon for fome faults, it was not meerly
for the task of facrificing but for the great Sacri-
fice

( 9< )
fice typified : The Law as a Law doth only 'Com-
mand, and threaten and promife life to them that
do all things written, but gave not grace to do it.
The Jews left out the true fence of the types arid
promife which intended the Mefliah, in whom k
was that the promiflbry part of theLa w was made ;
and thought the very task of duty or works would
procure their acceptance and pardon when they
failed. If you are not fatisfied with this reafon why
Paul calleth it the Law of Works, find out a better if
you can : But moft certainly that is a great miflake
that Mofcs and Paul defcribe the Law of Innocen-
cy ? It's tedious to recite the proof.

i. It's enough that the Law oflnnocency as a
Covenant was before ceafed, ceffante capacitate fub-
ditorum : When all men had 2000 years been Ori-
ginally and Actually finners, will you feign God
with all that folemnity to make fuch a Law as

this, £ / know and yon mufi know that no Son of A-
dam is Innocent : And 1 make now a Law that if yon
are, and will continue innocent yon pall live : Elfe
you (hall die? This is too grofs to be feigned of
God

2. It is enough that when the Law was made

they were all under attual mercy which was the grace

of the new pardoned Covenant.

3. Yea that the Covenant of Grace had fo long
before teen made with all fallen mankind in Adam
and Noah 7 and renewed to Abraham with fpe-
cial promifes ■/ And doth God now repeal or
hide it.

4. What need we more proof than fo many
Laws about Sacrificing and Confefling for forgive-
nefs? Which the Law oflnnocency knew not.

And why elfe did God deliver the Law as a God
of Redeeming mercy, lam the Lord thy Cod that

brought

^ 9 Z )
brought thee out of Egypt* proclaiming his namtf,

Exod. $4*6, j/ The Lord, the Lord <3od Merciful

and Graaoiu, for giving Iniquity, Tranfgrefjwn and Sin.

6. Peruieall the Contexts in Pan ,and you will
be fatisfied. See Camero de tnplice fader e ( which
Dr. Bolton ( of Liberty ) was (o taken w 7 ith and
magnifieth,and <-mhony B urges of the Law,proving
Mofes Law to belong to a Covenant of Grace. But
I have more fully opened all this in my Methodus
TheclogU. No doubt but Pauls difputes have great
difficulty 5 but this much is very plain.

§ g. Your next question is about the nature of
Faith , whether if it be placed in the will, and include
conftnt, it be not confounded with Love, whofe objett is
goodnefs.

I have anfwered this oft and largely in divers
Books, and therefore muft here be excufed from
"faying any more than this, viz.. i. You muft
diftinguifh between Faith Phyfically taken, and
Faith morally taken. 2. Between its formal a& and
its material.

L Phyfically fome one natural a&, conflicted
by one Objed is called Faith : But morally taken
it comprehendeth divers Phyfical Aits, both of the
Intellect and Will s And as it is Juftifying and
Saving it is fo taken : Yea morally it is fomerime
in Scripture taken largelier, for our Chriftian
Faith, as God the Father, Son and Holy Ghoft the
Promife, Grace and Glory are all the conftituting
Objeds of it in their truth and goodnefs; and fomd-
time more narrowly as altogecher diftind from
Hope and Love •, It is taken in the firft fenfe when
it is (aid to be the condition of Juftification and
Salvation.

And here what you faidof the neceffity of con-
joyning the many fiaiiliiudes which exprefsChrifts

Office

(9?)

Office to us, when but one of tliem in a Text is na*
med, the fame muft be faid of Faith in Chrift. A
'Mora! ait which hath many Phyfiqjl acts, muft be
named by iome one> the reft being connoted or in>
plied , for it would be uncomely to name them all
in every mention of it.

Notealfo, that the name is varied according to
what is fpecially noted in the Object, fomedme
Truth, fometime Goodnefs : So Chrift faith, [ Tfo
Father hath loved yon^ becanfe ye have loved mc. And
Panly Grace be to all them that love the Lord %efm in
fincerity. If any man love not the Lord Jefv^ kt him

be Anathema Maranatha. And Chrift, Luke 14. 26.

and Mat. JO. He that loveth any better than Xtbrift^
cannot be his Difciple. And to be a Difciple, a Chri-

fiian and a Believer r are all one in Scripture. .•; But
when it is the Goodnefs of another Objett that is
mentioned* the Act is another thing.

Iluppofe you will confefs that no Faith in Chrift
and the Promife juftifieth us, which doth not ia
that famfe initant include, 1. A belief of the* Goodv
nfifs, as well as the Truth of both. 1 A wIMing-
neis to receive Chrift and Grace as good 5 and a
.confent to the offer- And if theie muft concur in
tire fame inftant as neceflary Conditions of our Ju-
ftification or Reception of Chrift and Grace,, call
them how you will, and fay, Confentis an Effctloi
Faith or a pan of it, all's one to me : But I .will
fay, that Co^Jcnr is an Effect of one Ait of F mth ^IriB:^
lyj#kjp*i viz. jijfent$ but a part of it taken for
Juftifying^ Saving Faith.

II. After many and long thoughts of this matter,
Itiu.ik they that will pretend to exactnefs,muft fay,
that Trnfi \s the Formal u4£l oiFmh.zs Trufiinefs or
Fidelity 10 the Formal Object : And that the Mate-

(94)

rial Alb is threefold, Jiffent, Confent and Prattice ;
and Done of thefe, no not Affent is the Formal Aft.
Both ^f and Fides figniEeTrutt - y yea and Credere
too. iVnd fo FidesyUS it fignifieth Fidelity, and Fides ■,
as itfignuieth Faith or Tufl-^rQ the Formal Object
and Act. / Aftem to the Truth of the Gofpel, be-
caufe I Tmfi the Veracity or Fidelity of the Author.
I Confent to the Covenant, bccaufe-I TV*/? the Re-
vealer, Offerer and Iromifer. I actually give up my
f elf to Chrift, becaufe 1 Truft himMx. Pemble Vindicate
Crat. hath accurately opened this.

I have in my Aphorifms, and oft faid, that a
GhrifHan ihould rather try his Faith by the Con-
fencing *dt, than tlier^/^^becaufe many a One
caniior Eiid that they can Truft Chrift, that yet find
Cdnle.iT.. t>ut 1 explain this, or recall it, as not well
fpoken : For indeed, though it be Confent by which
we may furely know oar Intereft in the Juftifying
Covenant (Ipeciaily 'when practically exprefl;,) yet
Affiance or Truft is the Formal Ail ;of Faith, and
thdt'Gwfentis but the Material. For if we Truft
Ciot Ghri/ls Eideiity;. we can neither AJfent, Confent
or Frattife* But when I fpake as aforefaid, I fol-
lowed : the fcnle of rooft complaining Chriftians,
who k\y y They c tint at Truft Chrift, meaning by
7*7*/?, tluijQutetingofthe mind, which is but an ef-
feck of Tr.uft :~ Whereas at that time they -take
Chrift to be Truft y^ and a f efficient Saviour , but are
hindered from the- applying and quieting Effe ft, by
Ignorance, or doubting of their onw Truftinefs, and
not of the Truftinefs of Chrift.

If 1 be tedious in' relating again my old fimili-
tudes, you muft ; Wame your iel'f that are the caufe.

Only,©ne Phyficisn can cure the Plague : Some
flander liim as a deceiver : He promiieth to cure

all

(95)

all that will take him for their Phyfician, and
troft him : Tmfiing or believing him here included}
materially , Believing his Word, Conferring to be his
Fatients, and coming to him for Phyjlck*

A Prince in India buyeth the Iriili Rebels that
had forfeited their lives, of the # King, that they
may lay down Arms, and go wirfi him, and be-
come his Subjeds: He promifeth to every one of
tbem a Lordfhip in India, a fafe Ship thither, and
pardon here 5 fome call him a Deceiver, and
diftruft him : He tells them, if they Tmft him, he
will perform all this. Here Trufi y the Formal Act y
includeth as the Material AVvs, 1. AJfemng to his
Word as True, 2. Confenting to his Offer and Terms 5
J. Tragically venturing to lay down Arms, and go
with him in the Ship, and forfake their own
Countrey.

b Such is Faith in Chrift,when it is made the Con-
dition of Jollification and Life. The Formal and
Material Atts together COnftitUte Faith, and not the
Formal^ or one of the Material ( Ailent ) alone.
( Nor hath Biihop Downame well .confuted Mr.
Pemble about the Formal Att.) In a word ( true
andpHn) ttaptifm, our Chrifiening, beft tells us
the Eilence of J unifying Faith : For that ; is the
Sealing to ,w the Jujtrfying Covenant, that it may
adually and folermiiy deliver to .us our part in
Chrift, and ri^fht to Farcon and Life, which is gi-
ven us on no lower terms, than the Fiducial A fftnt,
Con/em and Dedication, pvoktikd by U3 ejfentially in
Baptifm.

§ to. Your next doubt is about the various Ob-

\jetts of Faith in exercife ('Gods Omnipotency,

( Truth, &c. ) and the various ufcs of Faith ac-

H 2 cord-

(9*)
cordingly. This is the point which Mr. Lawfon
and I feemed fomewhat to differ about: And I
have in my Treatife of Juftification faid fo' much of
it, that you (hall now excuie me from any more
than telling you, that in Sandtification, where one
a& really produceth one effetf: on cur hearts, and
another a& another effect, each effe& muft be
afcribed to its proper act. But you muft not think
it is fo in our Juftification or Adoption, where that
which we receive is a RIGHT, Jus impumtatis &
vita, which is not the Immediate Effett of our AtJ %
no nor any Effect of it at all, but of Gods Donative
Covenant, of which our Faith is but a Conditioned
no Efficient Caufs of our Right. And therefore I
doufit not ftill to fay, that we are thus juflifed

as much by a Confeming to Chrifts Teaching and
Sanctifying Grace, as by Confeming to be jxftifi-
ed by hu Right ecufnefs -, or by fiducial taking
him for our Teacher, Interceflbr jxid King, as
taking him for a Satisfier and Meriter for us;
Indeed it is undivided Taking Chrift as Chrift,
that is the Juftifying Condition, John i. 10,1 1,1 2.
I John 5. 10, 11, 12.
,

§ 11. In the end you defire me to anfwer.
What R'ghteoufmfs is meant, Rom. ?. By the obe-
dience of one many are made righteous.

Anf The meaning is, By the Merit of Chrifts
AEiive and Pa (five ( yea Habitual ) Right eon fnefs
( alfo ) exalted in dignity by his Divine perfection,
all fain Mankind is Conditionally pardoned, And hath
the gift of Life, enacted in the Law or Covenant
of Grace* and aU true Believers have by that Co-
venant aUuaRy given them a Right of Union with
Chrift, and roith him Pardon and Adoption, or Right
jo Grace and Glory, and have the Spirit of HoHnefs

( 91 )

m the fir fi fruits. All this is included in that
Righteoufnefs.

§ 12. Laftly, you ask, What Righteoufnefs Faith
is imputed to ? Whether that which is by Chrifts obe-
dience, and by Faith , be the fame ? and perfect or un-
perfetl ?

Anf Here alfo you may take the blame
that I lay things long ago fo' oft faid. By
Righteous is meant JujHfable in general : And
rhe plain meaning is, Chri(i having merited, and
freely given Pardon and Life to all finners that
will fiducially accept his purchafed Gift, it is not
now keeping the Law of Innocency or Works , but
only the faid fiducial Acceptance of Chrifi and his
free Grace that is required on their part to their
Right or Juftification. If by Imputed we meant,
Reputing it the MATTER of our total Righteouf-
nefs, then it were an unfound ienfe. But (brief-
ly and plainly) Faith in Chrift is reckoned to
us as the Matter of our imperfect perfonal fubordi-
nate Righteoufnefs, and as the Instituted Medium
of oht Reception of our Vnion with Chrift, and our
Right to Pardon and Life for the Merit of his
Righteoufnefs. And I think this is plain and full.
For Righteoufnefs to be imputed, is meant no
more, but chat God accounteth the perfon Righte-
ous : Bat the imputing Faith to this, is but
to reckon it to be what it is, i. As the Mat-
ter of ones 2. As the Medium or Condition of
the other.

§ 13 • You here give me an Epitome of Dr.
John Owens Book^ of Juftification, which you judge
tlpsbeft thai you have feen, and fay it is faithfully

H 3 collected,

( <?s )

collected, to fave me rbe labour of reading it, to
fhew me how nearly we agree.

Anf. I have perufed the Book, but being now
abfent from it, cannot judge whether you have
rightly epitomized or recited it, and therefore
fhall ipeak to it as yours^ and not as his : Thank-
ing you for endeavouring to lpare my labour,
but not for calling me to judge of other mens
Writings. Only I^muft fay, I am glad of fo
much Moderation ss is in it 5 but I better un-
derstand many other Books of Juftitication ;
eipeciaily Mr. Truman, Sir Charles Wolfey, Mr.
Gibbons Sermon, Mr. Wotton, Mr. Gatakpr, a Ma-
nufcript of Dr. Twiffes ( though I agree not with
him in his exclufion of Chrifts Adtive Righte-
oumefs as juftifying us,) Le Blanks Plactus, yea
John' Goodwin, Mr. Hotckkis, and many others,

§ 14. You take Impiting Right eoufnefs to be the
foundation of Reputing hs righteous, and not the fame
thing.

Anf. The Controverfie is de re, or de nomine. De
re we agree that a man mud be made Righteous be-
fore he is Reputed fo. De nomine I deny that St.
Taul by imputing doth mean making us Righteous.
t^otM is by all confeffed to fignifie Accounting,
Reckoning or Reputing: Making us Righteous goeth
before Reckoning it to us on account. John Goodwin

will tell you of many more fenfes of Imputation
than you .recite, and more confiderable.

§• If. II. You fuppofe an Imputation of Righte*
oufnefs to us, which was not ours before that Imputati-
on. Anf Again de re there is a Donation of inch :
But de nomine I deny that this is it that the Scrip-
ture calleth Imputing. You

( 99 y

You make this to contain two Aft s> and you

Name three, I. A grant or Donation of the thing it
frtfto be ours. 2. A wiliof dealing with hs accord-
ingly. $ . An actual fo dealing with hs.

Anf. I De nomine y I deny that hoytlo^t doth in
Scripture figniiie the giving of Righteoufnefs to him

that had it not : but the reckoning ic 'on account to

him that by gift firft had it. u Nor doth it pri-
marily fignifie willing to «/^, and fifing as righteous,
but only by confequence inferreth it.

But 2. De re here is no Explication how Impu-
ting is giving, or how .Higbteonfnefs is given hs: There
is noqueftion but all the Righteoufnefs that we
have is given us by God : But the very heart of
the Controverfie is, How the Righteoufnefs of Chrift:
is given hs and made ours : In that Righteoufnefs is
found, i. The Matter. 2. The Form. i. The
matter is, I. The Habits. 2. fhe Afts of Chriii
in the Divine and Humane Nature : Are tbefe gi-
ven us, and do we poffefs them in themfdves?
The AEts are pzft t and fo are nothing novo; and
nothing is no bodies actual pofleiiion. The Acts
and Habits were Accidents which fine interim can-
not pals from Subject to Subject : Divers Subjects
prove diverfity of Accidents 2. The Form is a
- Relation, and Co an Accident alfo : And they muft
needs be tw6 Accidents, that are Formal Righ-
teoufnefs in thrift and us, unlefs we are the
fame Subject Perion. Therefore neither matter
nor Relative form in Chrift and Man is the
fame individual Accident. How then is it ours J
What is there in it beiides matter (tha (abject
and fundament am) and 'form? It's plain chat,
I • The Benefits are given hs, and are oar o&n by
that Gift; All that conlilt in jure r in right, (as

H 4 to

C i op ;

to Chrift, to the Love of the reconciled Fa-
ther, the Communion of the Spirit^ to further
Grace, Pardon, Glory) are all given us inftru-
1 mentally by the new Covenants donative Act;
The inherent habits, and the Ads are given us
by the Holy Ghoft And 2. Thele Benefits be-
ing given us for the Sacrifice, and Merits of
Chriit, the price is faid by a Metonymy of

for the ijfect 1 to be given its, becautc it
is given for us : It was God the Father to whom
Chrift $ud the price of our Redemption, and
gave his Active and Pailive Righteoufnefs for us :
But Morally and Rcpntatively it is no Dno eet
phrate to fay that is given to us which is given
for us in our neceifity and to purchafc us all
this.

If the King would ranfom all his Subje&s that
are Slaves to the Turks ^ and paid a million for
their Freedom, he may well be laid to give
them a million, though it be but a Mctonymi-
cal Speuh, feeing he gave it for them : Though
it was the Freedom or Benefits and not the
Money which indeed they received: And fo it
is here : So God giveth us Chrilts Righteoufnefs,
Merits and Satisfaction \ but not properly the
things themfelves. If there be any more to be
laid as given us, I lhould have been glad to
know what it is : but your Words lhew it not.

'.re it the very fame Individual Righteouf-
nefs that Chrift hath, Ads, Habits and Formal
Relation made in themfelves our own accidents,
I follow that we are really perfect in
;, Habits and Relation, and need neither more
increale of Grace, nor lhould pray
no; uie means for any, nor are \ye li-
able

( ici )

able to any corrective Penalty, nor to any want
of the Spirits help, but have prefent right to
all thai is oue to a perfeft righteous man; with
much more iuch, which is all falfe.
Yet is it truly and fitly faid that Chrifi is our
teoufnefsj that is, the pur chafer and giver of
it ; and that he is made of God to us Wifdom^
Riahieoufnefs) Salification and Redemption, on the

account: Yea though fome deny it, his
Righteoulnefs may be caked the material caufe of
our Right eoufnefs, as ours is our J is ad mpnni-

& vitam, becaule it is the matter of it's
meritorious .canfe. For \{ .Adam had merited Life
lis meritorious Acts and Haoits would
ha\ 7 e been fitly called, the matter of his^ Right c-
}, that is, of the fundamcntum Relationis 9
Yec this is the difference: Adams Right or Re-
& would have refulted immediate-
ly from his own Acts and Habits compared
with the Law; whereas ours refuketh from
Ghrifts Merits or Right eonfnefs, not immediate-
ly as ours in it felf, but mediately as paid for
us to God, and the Benefit (of Right and Righ-
teoufnefs) given us by the Covenant, for the
faid Merit of our Mediator.

§ \6. Next you fay, that this Imputation fup-
pofeth not the Perfon to. have done and Of-
fered himfelf what is imputed to him, and note
their miftake that fuppoie the Doctrine of Im-
putation to imply that Chrift did commit our
Sins, and w r e perform his Righteoufnefs.

jipf. This granteth much towards Concord.-
But I hope you understand that the Queftion
IS not whether we did thy finally do and faffer

what

C I02 }

what Chrift did, even in our Natural Perfons?
but whether v;e did it Morally, Legally, Civilly,
Jleputatively, as a Man acteth by an Infimmem,

Attorney, Ficar, or Perfonating Reprefenter, lo
chat the Law reputeth it his Act, Why did
you not note this, and tell us whether you de-
ny this alfo, as well as pur Phyfical perfor-
mance ? If you deny not this our Legal or Mo-
ral doing and fuffering in and by Chrift, you did
not fairly in your Defcription of the Mind of
your oppofers, as far as ever I could underftand
ihem^ But U you deny this, our agreement ieem-
eth very fealible. But then you muft go over
the Explication of Imputation and Donation of
Chrifts own Righteoufnefs again, and better
tell us what you mean by them, than thefe delcrib-
ed words do.

§ 17. Next you tell us of Imputation, t. Fx
li juftitia. 2. Ex Foluntaria Sponfione. 3. Ex injuria.
u 4. Ex gratia.

1. "Things imputed ex juftitia you fay are,
I. " For Federal Relation, as Adams fin. 2. For
u Natural Relation, and that only as to form temporal
" Effects.

Anf Here we muft fuppofe by your former ex-
plication, that by Imputation you mean not Eftima-
tive reckoning or accounting that to a man which he be-
frrehath^but^ I. Donation. 2. Vfagecongruoujly and
will fo to ufe one. But Adams fin was no gifjt
to us, and came not by donation 3 Nor is Donation,

Imputation.

2. What you fay of Adams fin being ours by
Covenant Relation, as diftinft from Natural Relate

,on, isunfound, and the matter needeth fuller ex-
plication,

( 10} )

plication, which as aforefaid I have attempted
in my Deputation of Original Sin. And as unfound
is it that Natural Relation brings none but Tempo-
ral Evil. It cannot be proved, nor is to be affirm-
ed, that withont natural derivation , we derive by
meer Covenant the guiu 01 Adams fin 5 no nor
that Covenant derivation is before the natural, nor
yet that it goeth any fan her, or that we contract
any more guilt by Covenant, than we do by na-
ture 5 but the Law of nature it felf.and Gods
congruous Covenant is that which virtually judieth
us guilty, when natural derivation hath made m guilty
( as Dr. Tmjfe oft as aforefaid. )
Do you n-ean that guilt refulteth from Gods

part of the Covenant, or from Adams, or from
his Pofierities ? Not fromow/, for we exiftednot)
and made no fuch Covenant. Not from Adams
part ( antecedent to Natural Derivation. ) For
1. No man can prove that ever Adam made
fuch a Covenant. 2. Or that God gave him any
fuch power j ( much lefs Command ) to bring fin
and death on his Pofterity by his Confent, or
Will, or Contract,- further than 'by the Law of
Nature they muft derive it from him if he fin-
ned. 3. Not by Gods Covenant att : For, 1. No
fuch Covenant of God can be (hewn , that
made men finners further than Natural Deri-
vation did, 2. Elfe Cod fnould be the Author

°f f m y ev en of all mens Original fin, if -his Ar-
bitrary Covenant made them finners, where nature
did not.

Nay more, it is not meer Natural Relation,
much lefs fuch Covenant Relation that doth it,
( for Relation doth not fo operate of itfelf ) but
it is that Generation which caufeth Fundamen-
tally

( * c 4 )

t-dllyat once both the Relation of Softs and the ad-

hercnt guilt.

And in my forefaid fecond Difputation I have
proved that Natural derivation ( even from
nearer Parents ) deferveth more than Temporal
hurt-

§ 1 8. II. Your fecond ex volant arid Sponfone
you exemplify in Onifmns and Judah to Jacob,

^/ i. There is no talk of Imputation in
either of the Texts, as to the receiver: Much
lefs of an Imputation which is Donation. In-
deed Paul undertaketh to pay Omfimus's debt
to Philemon ; and fo bids him fet the debt, on
his account; that is, take him for the pay-maf-
ter ; If this be Imputing the debt to Paul, we are
agreed that fo (not our reatm culpa, but /><?#*)
our debt of piwifhment was imputed to thrift, that

is, he undertook to bear it for us: Paul gave
not the money to Onefimns , but for him (by
promife. ) He was not an antecedent fumy, but
a confequem ? He did not promife to pay it in
Oncfimm Legal perfon j Nor is the payment pro-
perly imputed to Ontfimm as any way done
by him , but only the Effetted benefit given
him.

And Judah only undertaketh to bring Benja-
min again, or elfe to bear the blame for ever.
No doubt but Chrift undertook our ranfom,
and alfo to effect our adtual deliverance. If
you will call this C Giving or Imputing his own
Righteoufnefs to us> fo as that in fe it is made
the fame accident of every believer befides giv-
ing them the benefits of that which he

gave

( ioy )

gave to God for them , I will not imitate
you.

III. That of Bathflieba, I Kin. I. 2 1, taketh

Imputation as the Scripture doth. • For account*
ing and reckoning them to be (inners, and ufing
them accordingly, and not as you do for mak-
ing them fuch by making anothers Fad or guilt
to become theirs. All thefe inilances are for
what I affert* None of them mention any
fuch thing as imputing one mans Acts or Ha-
bits to another fo »as to make them or repute them
to be really his.

IV. Your fourth fort of Imputation ex ?nerd

gratid you fay is the imputing of that which be-
fore that act we had no right to : And you do well
to fay there is no other inftance of it in Scrip-
ture .- But you do not well to fay without '
proof that' this is it that's meant, Rom. 4. God
tnaketh us Righteous by donation before he imput-
eth it to us: Imputation there is Reckonings Ac-
counting, and Judging a man to be what he is.
Abraham had Faith before God imputed Faith
to him for Righteoufmfs : And that Faith was
fuch a Righteoufnefs as God imputed it to be. To
fay, it was an imperfect one, is no wonder : A-
braham had none perfonally or properly infe but
what was imperfect.

The fum of all our Controverfie is , what
Righteoufnefs believers have? You before noted
that Righteoufnefs as it is a conformity to the
preceptive part of the Law, is one thing, and as
it relateth to the retributive part, and is our
Jus impunit^tU & vita it is another. The Do-
ctrine which I bend all thefe words againft is,
that we <muft have, or. have, as our own any fuch

9 righteotif-

(io 7 )

righteoufnefs as is a conformity to the preceptive part
of the Law of innocency , whether done by ns or
Chrift. Prove that we have any fuch Righte-
oufnefs, and J yield all the caufe to them that
plead for the Imputation which I deny. If
we have fuch a Righteoufnefs we have no fin,
nor ever had , in the ienfe of the Law : And
have no need of Chrifts Sacrifice, or are capa-
ble of pardon or puniihment. I dare plead no
Righteoufnefs as mine but [_fubordinately as a
condition and medium^ my faith or performance of
the conditions of the Covenant and its gifts , and
principally my right to impnnity and life for the fake
of the Merits^ Sacrifice and Interceffwn of Chrift^
freely -given by him in the New Covenant.'} It
was Chrifts perfect Righteoufnefs which merit-
' eth mine, but I have no perfect Righteoufnefs
of my own, either in me, or done by me, by
my felf or by my Inftrument or Vicar, nor
given to me , faving as metonymically, that is
Aid to be given to me which was given for
me, and the Efteds or fruits of it given to
me: Befides my imperfed: Faith and fincere de-
votion to Chrift , I know of no Righteoufnefs
that- 1 have, but that which faveth^ me from
the Laws Condemnation , and giveth me
right to life , which is not perfed obedience
to the precept made mine, but pardon of dif-
obedience , and a freely-given Adoption , me-
rited by another whole merits were never mine
fo much as by proper gift or imputation,
though figuratively they may be fo called mine.
I tire my felf and you with tedious repetitions be-
caufe I find that without them I am not underftood.
Therefore your next inference that fanlfpeah^

eth

( io8 )

eth of that which was not ours before Imputation y
is not true, as is proved.

And your fecond that the imputation of Faith
as a work,, is not of Grace , is cloudy ', or untrue, or both.
If by a work, you mean a work in Commuta-
tion obliging God, or any work which maketh
the reward to be of debt and not of Grace, it's
true that if faith were fuch a work it would
be an a& of Juftice fo to judge it- But Faith is no
fuch work ; and therefore it would beerrourfo to
judge it. But if by a workjyou mean but a Moral att y
as made by the Law of Grace the condition of par-
don and life,then to Impute, Repute or Judge it to
be what it isfo made, is an ad of Truth and Juftice,
but fuch Truth and Juftice as is Evangelical,
and confident with Grace , and is founded on
Grace : It is Grace, that we have a Saviour to
purchafe and give all: It is grace that we are
not under the Law of Inriocency which juftift-
eth none but the innocent and perfect that ne-
ver finned: It is Grace that we have a Cove-
nant and Law of Grace, which maketh fincere
faith a Mediate or Subordinate Righteoufnefs 3
requiring no more at our own hands inftead of
what the Law of innccency required : It is of
Grace that as this faith is the matter of this
fubordinate Evangelical Righteoufnefs, fo it is
the receptive medium of our right to Chrift y
pardon and life which is our full faving righte-
oulnefs. It being therefore of Grace that it is
made fo, and alfo that we are made believers,

it muft be of Grace, though of Truth, and gra-
cious Juftice, that it is reckoned or imputed to us*
for Righteoufnefs.

By debt oppofed to Grace, Faul meaneth not,

Debitum,

( **J

Debit urn, Dwnefs, by free gift thankfully accept ed^hut
quod debetur ex apart* propria dignhate^ a Workman
earneth his wages.

§ 19. Your Defcription of the Imputation cf
Chrifts Righteoufnefs, is either to be uncierftood
as fpoken in proper words, or as figurative. If
the latter, it's unintelligible fti]l till explained :
If the firft, it is that fame Do&rine which I
take to fubvert all the GofpeU viz,. " That {God

u maketh an effectual Grant and Donation of a true,
" real j perfett Righteoufnefs, even that of Chrifi
" himfelf , to all that believe , accounting it as
" theirs. 2

God accounted^ not Chrifts Divine Righteouf-
nefs to be our Righteoufnefs, nor yet his Humane
Habitual Righteoufnefs. nor his Obedience to
the L*w proper to the Mediator, ftor his Obe-
dience to the Law of Mofes (which as fuch bound
not you or me,) nor his perfect fulfilling the
Law of Innocency, nor his fatisfactory Sac
for fin, nor his Refurrection, Afcenlion, Inters
ceflion, &c. But he only accounteth thefe t
the Caufes of our Righteoufnefs, and not our Righ-
teoufnefs it felf Though the Meritorious Gaufe
may be called the Meritorious Matter in a re-
mote fenfe, as purchafing the free Gift of our
Formal Righteoufnefs.

Though this alfo is but an unneceiTary 1.
cal name, the thing being without it plainlier
opened, Relations having properly no Material
Caufe, and the Subject being it thac is uiuaiiy
£0 called* and our Jus being our Formal Righ-
teoufnefs, and the Covenant Donation tne Fun-
damentum Juris, and Chrifts Meritorious Righ-
teoufnefs

C 109.)

teoufnefs being but the caufe of that Fundament
ntm or Tit dm , it can be called the Matter of
our Right but in a remote fenfe, and fuch a Mat-
ter as is without us, paid for us, but not ours in
it felf y but the CAVSE of that Relation which
is ours. 4

The plain inconfiftency of a Ferfett Confor-
mity to the Law made our own, with Chrifts dying
for fin, and our need of pardon, con fir awed a

great part of the famoufeft Divines of the laft
Age, to go too far, in my Judgment, in exclud-
ing Chrifts Active, and Habitual Righteoufnefs*
to our Juflification, and confining it to the Fat
fiveoi)ly: Such as Olevian, Vrfine, Pifcator^ Fa*
ram, Scultetm, Wendeline, Beckman^ and others in
Germany^ and Camero, with his moft Judicious
and Learned followers in Trance 5 and E)r« Twijfe
( whofe M. S. I before mentioned ) Mr. Wotton^
Mr. Gatakgr and others in England: And yen
the two laft, I think, go not fo far as the reft.
But Mr. Bradjhan? truly, told them, that it is
not the excluding the Active from Imputation
that muft untie the knot, but the taking Impu-
tation it felf in a found fenfe, and forfaking the
unfound rigid notion of it, both as to the Active
and Paflive Righteoufnefs. Grotim dt Satufattionc
hath gone the middle way, and if that Book
had been more ftudied,. fewer would have made
us a new Gofpel in terms, who, I hope, in fenfe
do mean better than they fpeaL

§ 20. In your explication you further owri
the fubverting fenfe 3 w^ That Chrifts perfect
" Right eoufnefs is made the Righteottfmfs^ of Belie*
* vers ( forma dat nomea ) and is accordingly

I "judged

( »o )

"fagged, efteerned and reputed theirs, being by free
"Gift made theirs to all ends and purpofes, where*
cC to it would have ferved, if it had been their own,
a without any fitch Imputation, Donation or<:om-
* c mmication, and God dtaleth with them accord-

Anf. This is plainer dealing than we had be-
fore. If this were true,

i. We are as righteous as Chrift.

2. We may deny that ever we were finners^
for had we done all this our felves, that is, kept
the Law perfectly from firft to laft, we had ne-
ver finned.

3. We had never deferved punifhment 5

4. Nor needed a Sacrifice 5
$. Or a Pardon;

6. Nor ihould we, during the time of our un-
'regeneraey, have been left under ipiritual death,
or at leaft, -after believing, be left under remain-
ing {in, and a body of death ;

7. Nor have been penally deprived of any help
of the Spirit v

8. NorofUny Communion with God •,

9. Nor fo long be kept out of Heaven, or the
Reward;

10. Nor ever have been corre&ed 5

11. Nor ever had need of Word, Prayer or
Sacraments for the helping us to renewed Par-
don;

1 2. Nor ever have died and rotted in a grave ;

13. Nor would the Magiilrates Execution of
Juftice on us T for our crimes be owned as Gods
Juftice.

14. All ism would have the fame degree of
Innccency and Holinefs.

■ . »5- It

( III )

iy. It would have been a wrong to us, when
we had perfe&ly kept the Law of Innocency, to
fufpend our right to Pardon and Salvation upon
new Conditions in a new Covenant.

i6. We having perfectly kept the Law of Inno-
cency as to the death, as foon as we believe, can-
not be under another Law of the Redeemer that
hath the true ufes of a Law.

17. Our own adions ( befides Chrifts ) are not
capable of Reward or Punifhment.

18. All the Texts of Scripture that mention in-
herent or practical perfonal Righteoufnefs, would
contradid: our imputed Righteoufnefs, or make usj
fupererogate, and be more than perfectly righte-
ous.

19. We need not fear that any new crime ffoould
diminish our Righteoufnefs which is perfed, and
can neither increafe or decreafe.

20. Whether we fhould not be as righteous on
Earth (even under Davids or Peters fin) as in Hea-
ven? and whether we fliould be Deified by being
divinely righteous, and jultified by Gods Eflentiai
Righteoufnefs, as Andr.Ofiander taught, I leave to
be con(idered,as you further explain your fei£

So much to your Epitome, which if I wrong
you by judging it ali your own, it is long of youf •
feif that own it as aforefaid in the grofs : If the
Dr. be wronged, it is by you, and not by me.

§ 21. In the conclusion you do no more peace-
ably than provcdly pronounce us in a manner
agreed, enumerating the particulars in which we
confent : But I have told you wherein we are not
agreed in words, nor in fenfe,if thole words be not
mif-ufed, whatever we are in latent fenfe.

I 2 I

.( i WO

I ftill grant that Cbrift fuffered,yea and obeyed,
in lome fore, in our ftead, though not in ourperfon,
Civil, or Legal, fo as that we are Legally reputed
the doers of it by or in him : And that his affir-
ming our Nature, and being the fecond Adam, a
voluntary Sponfor and Mediator, was a necefTary
reafon of the application of the fruits to us 5 and
that we areas certainly and happily juftified and
glorified, as if we had been the doers and fatisfiers
our felves (To many as are faved $ ) But not on the
fame reafons, nor in the fame method or manner
of conveyance : Nor when in judgment we are ac-
cufed as having finned and deferved death, can we
deny it, & plead that we w r ere innocent by another,
or by imputation, as we fhould have been, had we
been innocent our felves : But we muft plead par-
don, and a free gift of life, through the merits,
fatisfa&ion and interceflionof a Saviour.

§ 21. And to all before faid, I may add, That
they who account all the Laws obligations on each
gerfon to be fulfilled by Chrift, (and not only fatif-
fadion given for our not fulfilling them, r. Muft
fuppofe that oneperpm of Chrift to have been Le^
gaily as many per fons as he died for (or juftifieth :)

•For the Law laid as many diftintb obligations on them*
as they were perfons, and laid them only on their per-
Jons. It faid. Thou Adam, ThouEve, Jhalt perfonally
obey perfectly, or die : And the Law of Nature, and
of Mofes\ faid in fenfe , Thou Solomon , Thou
Manaffes, (and fo of ail others) fhalt do all things
commanded, and not fin: Now that in all Chrifts
Obedience he was Legally and imputatively fo ma-
ny ieveral perfons, Adam, Eve, Solomon, Manaffeh^

2nd fo that none of thefe broke Gods Law, I find

£ * - * ■ - ■ no t

( n3 )

not in the Scripture. If you fay, Adam was Legally
as many perfons as are born of him in fin, I deny it :
He was the Root of all his Pofterity, and they
were in him feminally and virtually, but not perfi--
-natty, aBnally, or imputatively j But by one mans
difbbedience, as their Root and Caufe, many are
made finners : And by one mans obedience, as the
Root and Caufe, all Believers are made righteous,
It is enough that one Saviour and Mediator in a
third perfon of his own did and fuffered that which
by its merits and value (as attaining the Ends of the
Law and Government) procured our deliverance
from a neceffity of perfed obeying as the Condi-
tion of Life, and from guilt and mifery, and is be-
come the Root, Head and Donor of Grace and
Glory.

2. And if (as you fay) it be the very thing that is
imputed to us as ours, to all intents, as if we had
done it, why have you not told us, whether it be
4// that Chrifi did, or but fome t and what f and how
from Scripture you prove the diftribution ? and
whether we have not thus, a Righteoufnefs, which
is bothtoo much,2X\& too little.

L Too much : For we were not obliged by the
Law to be born of a Virgin, by the Holy Ghofi, to
fafi forty days, to turn Wa$u into Wine, to cafi out
Devils, to heal all difeafes, and rai/e the dead, to in-
dite the Go/pel, and fend out Apoftles*, &c. If you fay
that fo much only of Chrifts Obedience is in itfelf
mr own, as we muft elfe have done our felves, I
ask the proof of the limitation.

And II. Is it not then too little, if it muft be the
Idem, and not the oSLquwakmi For fome of us are
bound to the Offices of Parents, and fome of Huf-
bands and Wives, fome of Servants, fome of JMagi-

firates

( "4 )

ftratcs, fome of Souldlers y fome to actions proper
to the M., totheoW, and other conditions which
1 Chrift was never in : We are bound to monifie
our finful litfis, to pray for pardon end \ grace ', to re-
ceive a pardon offered y to yield to the mortifying mo-
tions of the Spirit y &e. which Chrift was not capable
of. It was enough that he undertook all that was
fit for him, and neceflary by equivalency to fatif-
fie, and merit a free gift of grace and glory for us,
and that he performed the undertaken conditions
and duties of all that Law whkh was laid on him $
without doing all the fame things which were laid
onus.

§. 22. And one thing more I defire you to
note, which Grotius de\fatisf hath minded us
of, viz,. The great difference that there is be-
tween the cafe of a Rector and a Creditor, and
between a Subject and a Debtor^ or a Debt of

Obedience or Tunifhment and a Debt of Money :
For the name of Debt occafioneth fome men to
run the fimilitude of a Creditor and Debtor beyond
the bounds- The Law requireth not a Debitor pe-
cunU, I. To pay the very fame individual money
which he borrowed, but the fame fum. 2. Nor to
pay it by his own hands. But the Law of God ob-
ligeth every Subject to every individual act which
it commandeth. 2. And obligeth every man to do
it all in his own perfon and not disjunctively by him-
felfora Vicar. That Chrift is limitedly and only to
certain ends and ujes a Vicarim foena in the perion
of a Mediator ■, is not becaufe the Z,^n? as made to
Adam required or accepted it, but the Lawgiver
as above his Law. The Law that bound Chrift is ful-
filled $ . but the Law that bound Adam ana every

man

( **5 )

man is not fulfilled ' finlefs that fame itian do himfcIF
all the lanfe things which it commanded him.

§ 23. I conclude all with thefeprofeffions of my
opinion of all thefe Controverfies.

1 1 believe that theLiber tines (commonly called
Antinomians) whole Dodrines I have in many
Books oppofed, do ufe thole ill Notions, and Me-
thods which on pretence of magnifying Chrift and
free grace, do by plain confequence wrong Chrift
and Grace,and Subvert the Go/pel, and fhould rather
be t'henee denominated, than from their denying the
Law. <( The Law of hnocency as a Covenant^ and of
Mofeszs Jewiih being truly ceafed.)

II. J believe that yet moft of thofe that thus err
in hotiotts, are Rot fo bad in their Judgment of the
matter it felfzs their mfords import $ but that want of
Skill in terns and Mtthodhath fedueedmen of dull
witsjflight popular ftudies,and undigefted thoughts,
to fpeak worfe than they think, and had they more
exa<5t diftinguifhing and expreffive Skill,they would
"(hew -that they mean moftly as others do.

■III. I believe that unskilful contending with
the Papifts h&h occafioned all this, while in the
heats ofGontroverfy men bend all their wits to dis-
grace the Doctrine of their adversaries, not fear-
ing enough unfafe expreffions and contrary ex-
treams while they feem to ferve their prefent turn:
And then departing from Scripture terms as necet
fary to fet their hearers far enough from their ad-
verfaries ? are next carried into a multitude of new
made articles or notions, contrary alfo to Scripture
fenfe, when they have once thus left the words.

IV. I believe that moft honeft ,plain, lefs learned
ChrifUans, and the throughly ftudied and learned

Teachers

( "6 )

Teachers, agree in the true fence of the Doctrine
of Juftification which the halfftudied contenders
make to feem more difficult than it is, and muddy
it by their unlearned queftions and words. That is,
all plain Chriftians hold, that [ Chrifi God and
Man is our only Saviour who obeyed, fujferedandin-
terceedeth for us, as a Mediator, and is become as re m
deemer the Lord of all^even of Nature, Grace and Glory^
and hath merited, pur chafed and made a Covenant and
Law of Grace, that whoever believeth in him Jhall not
perijh, but have evtrlafiing life $ offering his Grace to
all, and eff equally giving it to fome ; And that as our
King and Lord Redeemer he governeth us by this
Law, and requireth Faith and Repentance of all that
will be pardoned, and pncere obedience to the end, of all
that will be glorified ; and as he par done th allpaft
fin at our Converfion, fo to thofe that believe and
fincerely obey him, he pardoneth all their follow-
ing fms m , and as he maketh them righteous by giving
them his Spirit to perform the conditions of pardon, a-
doption and Salvation, and by forgiving all their fins,
and freely giving them right to life Eternal, for the fake
of his Sacrifice and Merits, fo he accordingly virtually
jufiifeth them by his Covenant, andfo efteemeth them,
and willfoufe them,and will fo judge them finally by his
Sentence hereafter, and will receive them as fojufiified
and adopted to his GloryJ]

This all agree in till wranglers trouble them;
and this much is enough.

FINIS.

Defence of Qirifb

AND

nt <t§wtzx

Againft the

SUBVERTERS,

Commonly Called,

Antinomians or Libertines;

WHO

Ignorantly Blafpheme CHRIST on Pretence
of extolling Him.

IN A

DIALOGUE

Between

An Orthodox Zealot,

AND

A Reconciling Monitor.

WRITTEN

On the occafion of the reviving of thofe Errours, and the Re-
printing and Reception of Dr. Crifpes Writings, and the dan-
ger of fubverting many Thoufand honeft Souls by the No
tions of Free Grace, and juftification, rnifolfcderftood and
abufed by injudicious, unftudyed, prejudiced Preachers.

By Richard Baxter.

London, Printed for Tho. TArkhurft at the Bible and Three Crowns t
at the lower Bni of CbwfGtei near Mmq^CbtfeU 1690,

T O T H E

READER.

A POSTSCRIPT to
the Second Book.

Since the Writing of all that followeth, I have
feen the New Edition of Dr. Crifp's Ser-
mons : There are prefixed to it^ twelve Re-
verend Names^ Mr. Griffiths, Mr. Cockains^
Mr. Chancysy Mr. Howes, Mr. Alfops, Mr. Nat.
Mather, Mr. increafe Mather, Mr. Knowles, Mr.
Powels, Mr. Turners, Mr. Surest -^r. Gammons.
The Preface is Mr. S Crifpes invettive again ft me r
unnamed, with the Citation of fome Trenchers Words
as contrary to mine.

1 mitft defire thofe Conformifts that wiU write
the next friendly debate, and will charge Here fy on
the Non-Coriformifts, that they will lay the charge
on none^ bat the guilty ; and that they take not all
whofe Names are prefixed to be of the judgment of
Dr. Criipe ( a Conformist ) : For I am paft doubt y
that Four or Five of them are again ft it. If yon
tok, why then did they give their Names to be han-
ged up like a Sign before the Door of a Houfe of
Scdttttior?, it's likf they have fomething more to fay

A z * for

To the ReaJer.

for it than I know of ? But their Words fhew you
that they only teftifis the Sermons to be the Drs.
even. They are men of Peace, and inclined to gra*
tifte others in attefting a truth, and J fuppofe, in-
tended not to promote untruth by it.

But 1 fee the corrupting Defign is of late, grown fo
high, that what feemed thefe Thirty Four Tears fop-
prejfed, now threatneth a> a torrent to overthrow the
Gojpel, and Chriftian Faith, and to- deny the trti?
Office of Chriji as, Mediator and his Grace and
Right eonfncfi, by feeming ignorant ly to extol them :.
And Satan defigneth to make us a common fcom to
Papifts and Malignants\ by the palpable grofaeft
cf fuch mens undeniable Errours. And therefore I
dare neither aive them my Name, nor be Jilent in
fuch a common fcandal and danger* while I can [peak
and write.

It ojfendeth me that I mtift but briefly name their
err ours, inftead of a large confutation of them, while
the whole Scripture is again ft them ', but I have done
it oft largely > which they will not anfwer. And the
Bookfelkr s will Print no Books that are targe andinfen-
fible of our danger ', thinks th;y are but few that need it.

One errour the Preface addeth to the hundred,
which were it a truth, would carry the caufe for them,
and bring me to a recantation, viz.: That Chrift
and the Eleft are one and the fame Perfon. It
is net a Relative perfonality that is the que ft ion ;
for fo Chrift himfelf had many Perfons, as one and
the fame man may have the Perfon of a Pother, of
a flu'baxdy cf a M T after, of a King, &c- Bat it
is Phyftcat or Subftantial Perfonality, which Mr.
Crifpe faith, is more than natural, we being one
Spirit, and Bone of his Bone, and FleJI? of his F lefts*
And if this be fo, I JhaU grant that we are as righ-
teous as Chrift, and Chrift now in Heaven Qand

not

To the Reader.*

not on the Crofs only ) is guilty of all cur fins*, and
was indeed as they call him y the greateft blafphemsr,
hater of God, adulterer, &c. in the World.

But j. if all the Elctl be really many diftinlb
Perfons, then, either Chrifl wit ft be alfo as many
dift.ncl Per font , or not be the fame P erf on with them
all, or any of them. But the Elect art many di-
ftintt Perfons, and Jhall be fo for ever : Peter was
not Paul or John : They do not the fame Atts i
They be net guilty of the fame numerical fins : Every
vian jhall anfwer for all that he hath done in the
Body, and rot for all that all others of the Elecl:
have done. All the Elttl fmll not ft on the twelve
Thrones , as Ap' files : All did not Preach the
Cofpel as Paul did, nor Per feme as Paul did: Over-*
throw difiinff individuation here or in Heaven, and
how difmal will be the con feculence ? And. here, will
not each man- have right to anoihers Houfe, Wife y
Food, Goods, if they are but one Perfon ?

To be one in Spirit, is no ?mrc to be one perform
than feeing by the fame Sun- tight mahcth all. Eyes
to be one Eye. For the Spirit is not cur perfonality.

And if you wake Chriji to be many Millions of
Perfon*, where is his Vnity in himfeif, or with any m

2- Jf Chrrfi a?id the FleEl, be' all one, and the
fame Perfon, then the Ele£h are really God himfclf :
For the Perfon of Chrift, is God : Thefe men are
unfit to confute the Schools who have long maintain-
ed that the very human nature of Chrift, is not a
fart of his 'Perfon, but an accident of it ; becaufn
he is but one Perfon, which is the fecond in Trinity
from Eternity, and is God (of which fee Derodon
de Suppolito- ) And if we are all one God, then
God ftffers when we fuffer, and God judgeth himfelf
yyhen he judgeth us : May not Men pray to fuch
then, and \Yorfirip> them as Gad'> <*vd Truft in tht>*n

A 3 as

To the Reader.

as Gods * Is not %hti Idolatry worfe than Image-
Worjhip, or than Anti-chriftianity ?

3. If Chrijt and the Elett be one and the fame
T erf on, ,then Chrift fmneth when ever they fin : And
Chrift fujfered for his own fin, even that which he
by them committed : And then he pardoneth his own
jm ', C or who pardoneth him ) ? But all this ii falfe.

4. And it would follow, that all the Eleli are Me-
diators to themfelves, and dyed for their own fins,
and pardon their own* fins, and juftify themfelves, and
believe in themselves, and fave themfelves.

5. And are all Chrift? s threatnings again ft him-
[elf which are againft m ? Doth Satan overcome
kim y when ever he overcome th m f Is his Law made
for himfelf, that is made for m ? Doth he command
a Father to correal Chrift, when he commandeth him to
corrdl his Children ? Doth the Magistrate hang
Chrift when he hangeth a AialefaUor^ tho* Eleit r
( that fmneth by fur prize. )

6. Where there are divers Bodies, and divers Souls,
and divers Vnderftandings^ and divers Wills, there are
divers Perfons : But of all thefe, in Chrift and li$
there is a divcrftty.

I believe- that the IJnion between Chrift and the
Glorified, will be neerer than we can well now conceive :
But not fuch as will make m one and the fame Per-
fon with Chrift. 1 have read in Phanatick^ Fryers,
fuch at Barbanfon, and Benedi&us de Benedifti?,
and m Gibienf the Oratorian, of our Deification,
and being Coded with God, and that it is the only
perfection to know no being but God : And I have
read of fuch Heathen as Wcr flipped Demon-Gods,
that once were men. And it is the top of the now
prevalent Bruitifm, cr Saddncifm, to believe that all
Souls are but one God, and as Candles that are far
■dividuate by the Oily Matter , when exwtt, are all

one

To the Reader.

§ne in the common Air ; and that there is nothing hut
God and Matter. But I hope few good Chrifiians
mil fo far lofe the knowledge of themfelves^ as to
take themfelves to be the fame Terfon with him that
is God : Angels forbad John to Worfhip them, tho 9
he took^ them not for God. Do thofe Churches ex-
ercife Difripline upon fuch as are one P 'erf on with
Chrifl f Do they Excommunicate Chrifi for fin ?
No wonder that Dr. Crifpe chargeth David as
fpeaking untruth, for complaining of his fin, and Gods
difpleafnre j tho' John fays, tie is a Lyar that faith
he hath no fin-, and all God?s Saints havt profefs'd
Repentance ; but I read not that Chrifi did ever
Repent of fin.

J doubt fome will think that I feign Mr. Crifpe to
fay what he doth, not, his words are thefe :

Fir fly He accufeth me as faying £To fay t)lir
Union with Chrifl: fo makes us Plefh of his Flefh,
than we are the fame PERSON with Chrift ;
this is fo grofs, that I will not beftow time to
confute it- ] He anfwers Q u Nor cannot as long
M as that Text is in our Bibles ; we are Mem-
M bers of his Body, of his Flelh, and of his Bones 5

ic Ephefi 5 God faith, He that is joyned to

Cc the Lord, is one Spirit-, which is more than a
cC Political Member, or a Natural Member either.]
/ believe that it is more than Political, but not fuch
as maketh us one Perfon with Chrifi. Andrew
Oflander, is condemned by Proteflants for feigning
that the Effence of Cjod is our Righteoufnef. Neftorius
was condemned by General Councils, as fuppofad to
feign Chrifi to have two Perfons : What would thefe
Councils have fudged of them that feign him to have
Million of Perfons, or Millions, to be all on? Per-
fon with him ?

A 4 As

To the Reader.

As t$ Mr. Crifpes £piftle, it calleth more for
Titty , than Confutation : He pretendeth out of his
Notes, to tell what 1 Preached at Pinners-Hal],
Jan. 17. 1673. an ^ ^ U S- X1 - l6 74- (/* longfince.)
And he begins with a grofs untruth, that J faid > £ L( - A
ct mans firft: believing is by external Arguments,
cc not by the Operation of the Spirit, but his after-
tc believing is by the Spirit.] / do not believe that
the man purposed to lye, but trufted h s falfe Ears y
and Notes. The World \noweth how voluminoufly
J have written to the contrary : Never fuch an
Opinion came into my head : But contrarily I have
copioujly proved, that even common Faith, much more
the firft )ufttfying faith, is the work of Gods Spi-
rit : : My Cathoiick Theology, proveth it all ap
large. I doubt not but both firft and fecond Faith .
is by -Script are Argument } but never dreamed that it
was not the Work of the Spirit : Indeed I find few
tf his accufir.g Notes, that be not falfificatiom by
Jus defective or patcht Recital.

I am forty that he hath wronged the Memory of
fuch good men as Mr. Fowler, avd Mr. Cole, by
telling the World how unftudied, and yet how con-
fident they have been in feme points. But he did
worfe in citing Dr MaiUon, that incurred their Cen-
fure for defending me in that very Pulpit, where he
faith I Preach* d again ft fuch accusers as he j and
was wholly of my judgment. Axel reciting Arch?
Btfhop Uiher, who perufed my Confeflion written
a\ainft the Antinomians, and altered not a word in
j>, before J publijhcd it ; I got him and Mr. Gataker
to read it ( and it was the laft Work that Afr.
Gataker did in the World, as his Epiftle and his
Sons fmw. )

Had the Prefacer read but that one Boo\>my Con-
feflion, written in 1655. and there the explications

To the Reader.

of the Co v trover fie s , and the many /core plain
Texts and Arguments, and the hundred Teftimonies
of Synod, and Rroteftrat Divines, for the Dothine
which I defend \ and fpecially if he have read my
Exp'ication of all thefe Conxr over pes, m my Catoh-
lick Theology, and Methodus, and Difpute */ Ju-
dication, and of justifying Righteoufneis} and yet
had calPdfor an anjwer to Mr. Cole or Mr* Fowler^
J fljculd have told him that he, and fuch as he, are
too hard or deaf for me to anfwer.

But he impertinently citeik other men, that fay,
vce are jufttfied by Free Grace, and the Righteouf-
nefs of thrifts and not by Works ; as if he would
fat fly intimate that 1 deny it, when I neither truft
to, nor know any Righteoufncfs that is not meerly
Subordinate to the Right coufnefs of Chrift ; and take
his R'ghteoufnefs Habitu I, Active and Paffive, to
be the only and perfect Meritorious Caitfe of our Jn-
ftifcation, and Salvation of Grace and Glory : And
J wonder not, that Paul counted his own Right e-
cufefs by the Law to bs dung in compa^ifon of be~
ing found in Chrift, having his Righteoyfnefs. But
I abhor the opinion, that Ckrift's Righteoufnefs given
us, is all without its, and none within in, when Chrifi
dwelleth in m j as if 600 * Texts of Scripture were
all falfe, that fpeak of the necejfity of an inherent
and atlive Righteoufnefs, I abhor the opinioft cf
any works necefjary to juflif cation or Salvation, or
to any common Bltffings in the fenfe of Paul :, fitch -
as make the reward to be of Debt, and not cf Grace.
< 1 thinks few mtn living, are lefs tempted to mag*
nify or truft to any worth of th.ir own, than 1 am.
J lool^not for a bit of Bread, or an h urs Eafe y or
Life* or the Pardon, or Acceptance of one Duty, or
cf my Holieft Affections (fo faulty are they by their
great Imperfettion) but meerly from the Free Grace of

God,

To the Reader.

God, and the Merits and Interceffion of Chrift.
But jhould I take all for Errour that this Preface
rec teth as fitch, and all for truth that Dr. Crifpe
and fuch men write • I Jhould look^ for wifer ?nen
than him or Mr. Cole, to Anathematize me y rather
as an A'iti-Gofpeiler , than a metr Antinomian.
And I am the forryer for the prefixing of the Twelve
Reverend Names, when 1 find by their Epiftles that
they had read this Treface^fo full offalfe Citations and
grofs Errour, and fay not a word again ft it, nor a-
gat ft fuch a Book^

Mr. Cockain, in his Epiftle, directing it to them
that live Godly in Chriffc Jefus, tells them^ that the
Kingdom of God within them, fhall never be
fhaken *, and the Divine Nature that hath fwallowed
them tsp, (hall for ever fatisfy them with variety
of Contentments. And is not that ours which is
within us ? And is this Kingdom and Divine Na-
ture^ nothing but that which Chrift did without us,
imuted to be done by m ? And if this be no fub-
ordinate Righteoufnefsj what doth the word ftgnify
f$ ma y hundred times tfed in the Scripture f

Let them but grant "juft if cation by Faith, and
let them affign Faith what Office therein they can
reafenably imagine, without flat denying all Pauls
Dottrme, and they will confute Dr. Crifpe. Say but
that Faith is imputed to us for Right eoufnefs, and
give not the lye to Paul, and fare we fliall be recon-
ciled. But if they Kill tell us that by Faith, Paul
meaneth not Faith, but C drift's Righ*eoufnefs ; they
m ft pr&ve that they have more than a Papal Power
to m^k? God-s Word-, by making the Senfe^ when
God maketb but .the Letter, before we can renounce
the Scripture and believe them. And yet^ if they
will expound imputation fobcrly, we foalhgrAnt them
the matt er( that Chrift' s Righteoufnefs is accounted to us

To the Reader.

of God, m the only Meritorious Caufe of our Ju-
stification and Salvation ) tho* we believe that by
Faith, Paul meaneth Faith-

But if they ft ill fay % that by Faith is meant only
the Object of Faith, and not the Aft ; could we but
get them to forbear Anathematizing Men for being fo
Learned^ a* to under fiand Englifii^ we might yet hope
at leaft, to keep the flame of their Zeal cut of the
thatch within the Chimney j by telling them the dif-
ference between the Object of Faith, as fucfb and
the perfon that is the Object, otherwife confidered.
In real Exiltence, Chrifi, tho not yet believed in,
is the fole meritoricm Caufe : But it is only in effe
COgnito, that Chrifi is the Object of Faith. And
School-Boyes that have no damnable Learning, may
teach thefe confident men, that the Objeft as an Ob-
jeft believed, is the very form in fpecie of the Aft
of Faith : It is an, Atl without it-> but not this
Aft, vtTL* the Christian Faith. t As Jin in effe reali
is damning, but in effe cognito objeftivo, it is the
form of the Grace of Repentance • fo is it here. But
jf they trill grant that by Faith is meant Faith, and
not fay that Paul condemneth Jufiification by Faith ,
as being but purification by Works ; let them but
tell m, how it jufiificth : / fay not efficiently at
all\ but only as a meer receptive qualification: If
they fay as an Efficient Inftrument, they give it
much more than 1 do ; and lay it en the AH or
the "jb Credere, as they fpeak : For, what elfe is
the Infirument j I hope they mean not that Chrifi
and his Right eoufnefs is but the Infirument: But of
this, more after.

1 thought it meet to hive recited many hundred
Texts of Scripture , nhich they dreEtly contradiB 9
y^hich good Men fiwuld rather believe than them :
But if the Reader will perufe my ConfeffiOD , he
will find it there done already. And

To the Reader.

And 1 thought it neceffary to commend the good
Lives of many of them {excepting the Schifm and
Vnrighteoufnef that Faflion doth involve them in )
left- the Grofnef of their Verbal Err curs, which corns
from unskilfidncfs in Words and Methods, fnould tempt
many to ytdge of the Men by their Words^ and Opinio
ons ; and [hould harden the malignant to jtfftifie all
their hard Cenfures andVfage of the Non-Confor-
mifts for their fakes. And yet Mr. Crifpe is one
of my [harp C en fitters, for charitably excufng Men
from leffer Enours than his own ( while he falfify,
cth my Wo>'ds about cur dijferenee with the Papifts.)

/ h;tve [aid oft^ and long agoe, that I cannot be
fo harden d aga ; nft God's miraculous Judgments in
New- England) on Alrs % Hutchifon and Airs. Dy-
er> and the Cafe of their Governour, and Mr. Wheer
ler, recited by Mr- Weld, in his Book^ called, The
Rife and Fall of Antinomianifme in New- England,
4U to defpife thofe with the Scripture^ to hear Satan
Jeeming an Angel of Light or Right eoufnefs. I once
more counfel the?n that are prejudiced againft my
Writings-) to read Mr. Bradfhaw {an Independant)
cf Juftification, Mr. Truman's Grand Propitiati-
on) Ant. Watton de Reconciliations, Mr. Gata-
kcr against Sakmarfb, and on Lucius ^^Pifcator.
Ben. Woodbridge ( the frft Graduate of the New-
England Colledge, ) Mr. Thomas Warren, Mr.
Hotchkins, Afr. Gibbons r/ Black- Fryers, his Le-
cture at Giles, Placeus in Thef. Salmurienf. Teftar-
-dus, Codurcus; but above all\ Vine. le Blancks
Thefes 5 and the Breme Divines, S.Charles Wolfley
cf Juftification , and the forcfaid Book^ of Mr.
Weld a New-England C ongregational-man : The
Subjeff .of which, J fuppofe two or three of the Twelve
Evifthrs ( the two Air. Mathers, tf not Mr. Chancy
*!fo ) will give you a truer Account of 7 than Dr.

Stubs

To the Reader.

Stubs ( a man miferable in life and death ) did do.

Once more I conculde, that if Chrift was one Per-
fon with the EleEk, before they were men^ he was one
Per fori with thofe that were no Perfons : If he we're
one Per [on with them, before their Converfion y he was
one Ptrfon with Millions of wicked men, and /laves
of the Devil, and the haters, and per fecutors of Him-
[tlf % and of Holinefs. And feeing they hold that
this Vnion is not dijjolvable^ do they not feign him
now in Heaven to be one Ptrfon with all the Elett
wicked firmer s on Earth ?

1 ft ill fay , / will not lofe my Charity as to the
Perfons of tbefe blind Zealots, and Hnskilful Talkers :
But how confcionably foever they live, it is no thanks
to their ungodly unchriftian Doffirhe. If they prevail
to ma\e England believe that eleft wicked Infidels are
as righteous as Chrilt -, and that .it is impofftble that
any fin jhould hurt them-> or that any Prayer or Du-
ty (jwnld do them any good^ ( the exprefs Words of
Dr. Crifpe ) and that to intend their own good by
any y is to wrong the Free Grace and full jaiva-
ticn by Chrift (with the reft like this): •, 1 ftmtld
have more hope of the Turks and Heathens, than of
that Land that receiveth and praftifeth thefe Prin-
rifles, nctwithftanding Mr. Cokaiifs Benediction to
thofe that prattife what this Doctor taught.

The God of Truth a?id Mercy, fave a poor Nation
from the extream Factions that run deeper daily into
the guilt of Impenitency and doleful Divifions ; and
let not fober Peace- makers mourn in dejpair, over *
hopelefs Generation of felf-deftroyers, as having labour*
ed for Peace in vain,

Jan. 15. 1 6

A further Advertifement
to the READER.

HE that will know whether I rightly cite Dr.
Crifpe, muft read his own Bookj, efeciaUy y
Lib. 2. Serm. 3, 4, 55 6, 7, 8. 15. and Vol- i. m Serm.
9 7 10, 11. He is fo large? that I muft give you
but a Tajie of his Dotlrine, in his own Words.

Vol. 2. Serm. 3. pag. ( Edit. 1644.) 88, 89,
90. It is Iniquity it felf that the Lord hath laid

on Chrift. It is the Fault or Tranfgreffion it

faf To fpeak^ it more plainly, Haft thou bee?i

an Idolater, a Blaphemer, a Defpifer of God's Word,
a Tr ampler on Him ? Haft thou been a Defpifer
of Government, a Defpifer of thy Parents , a Mo-
ther er, an Adulterer^ a Thief, a Lyar, a Drunkard}
Reckon up what thou can ft again ft thy felf \ if thou haft
Tart in the Lord Chrift, all thefe Tranfgreffions
of thine become actually the Tranfgreffions 0/ Chrift?
and fo ccafc to be thine , and thou ceafeft to be a
Trarfgreffor? from that tiwe they were laid on Chrift,
( which he oft faith, was before we were bom )
to the laft hour of thy Life : So that now thou
art not an Idolater ', thou art not a Perfecutor, a
Thief, or a Murtberer, (Why will not our Judges
believe this > but hang innocent Men ? ) Thou
art not an Adulterer, thou an not a finful Perfon^
( Why did Chrift then juftifie the confefling Pub-
lican ? ) Reckon what Sin foever yon commit^ when
you have part in Chrift, you ARE ALL that
Chrift was } Chrift is ALL that you were, 2 Cot.
5«2l. mark it well : Chrift is not himfelf fo
complcatly righteous , but we are as righteotu as he
was : Nor we fo compleatly finful^ but Chrift b&-
came 7 being made fin^ as compleatly finful as we :

Nay*

To the Reader.

Nay y more\ The righteoufnef that Chrifl; hath with
the Fat her , we A R E the fame right eoufne ft ;
that very ftnfulnef that we were , Chnft is made
that very finfulnef before God } fo that here is a
dirett Change : Chrifl: takes WvPERSONS,
and Conditions^ and fiands in oht ftead ; we take
Chrift's PERSON and Condition, and ft and in
his ftead : What the Lord bheld Chrifl to be 9
that he beheld his Adembers to be ; and what he
beheld the Members to be in themfelves, that he be-
held Chrifl himfelf to be. Chrifl: himfelf is not

mere righteous^ thzn this Ptrfon\ and that Per fori
is not more finfnl than Chnft was.

Pag. 91, &c. He at large ftriveth to prove that
it was not only the' guilt of fin , or the Puniflment
that God pat on Chrifl, but the very fin it felf.
So p. 108. ( Having well proved, that Imputation
iignifieth not, That God lyed 7 or mif- reckoned,
but only reckoned that to be , which truly is :
He faith j £ That Chrifl became as really and tru-
ly the Perfon that had all thefe fins, as he that
did commit them really and. truly, had them : ]
Readmore y Serm 6.pag. 1 39. There is not one Pdjfage
of Scripture that fpeakj of imputing our fins to Chriit.

Vol. 1. Serm. 10. pag. 242. For ANY HURT
that fuch fins can do to #*, it is not poffible ;
for Chrifl hath made fatisfattion. pag. 239. Tho*
fins be committed y there is no peace broken, becaufe
the breach of peace is fatisfied in Chrifl. p. 234,

235. That they are to do, they are not to do it
with ANYEYE to their own Advantage , that
being already perfectly compleated to their bands 9 be-
fore they do any thing : But with an Eye to glori-
fie Cody and to ferve their Generation. And page-

236, 237. he is large in threatning them that pray
or do any thing for JLife } or furthering cur Salva-

tiofff

To the Reader.

tion ; Do thiSj and live \ being the Voice of the
Law 3 therefore we muSi do nothing that we may
live-, ( or as elsewhere he faith ) to be ever the bet-
ter for it.

P. 230, 23 1 . There is not any Duty you perform*,
when yon have attained the higheft pitchy that hath
any prevalency cr availablenejs^ to produce to bring
forth any the lesft Good to your feives : 1 fay <#-
gain , There is nothing yon can do^ from wbe- ce
you ought to expett any Cain to your feives by do-
ing , yon ought not to feek to find in what yon
do> &c — No Believer for whom Chrift dyed, fimdd
have the leaf; Thought in his heart , of promoting
or advanceing himfelf^ or any end of his owv y by
doing what he doth, but to glorifie God, and do

qooet to men

Tou cannot propound or v tend to your feives any pof-
fible Gain by Dmy\ &c- Why then do men plow,
and fovv, and trade, and eat, &c. Is it not as
much againft Chrift to do good for others, as
for iny felf ? Is glorifying God inconfiftent with
feeking to be faved ?

Reader, I give thee but this Tafle, to pew thee
how truly I cite him in all the reft. I have Five
Arguments again ft ihefe Men. 1 . The Effential
Nature cf Man. 2. The Nature of God , and
his Government. 3. The Office and Work^ 0/ Chrift,
and Grace. 4. The whole Bible. 5. The Confent
of Mankind, efpecially Chriftizns.

The difmd Effccls : 1. The confirming of Thou-
fands in Popery, feeing our horrid Errors. 2. Har-
dening Malignants in Intpenitency^ as being but a-
gainft odiow Hereticks. 3. Seducing ignorant Zea-
lots^ cheated by good Words and Names. 4. Threa-
tening thz Land with uncurable Divifion % 5. Dif-
affcCting Rulers agaivjl m a* ivtoHerable*

To the TEACHERS of
Dr. Crifpes Do£lrine.

f~r^ H E laudable Convey [at ions of many of yon$
JL flxw, tk** y on are vot wholly void of Religion :
hnt ifs no thanks to your irreligious Doctrine. It
is no wonder that fuch men would cafv out Reafon
from Religion ^ for their Religion fecmcth to be by
mecr infiwcl : But if it muff be without Reafon^
it is hard that they will make it all agatnft Reafon.
While Reafon is effenti.tl to man^ no wonder then if
Religion meet with much Refislance\ and if \ as one
of Mr. Crifpe's Authors faith, ( nigro Carbone
notandus) That to caufeoneto believe in Chnfi^
be as great a Miracle as ChriJPs Refurredtion>
and as great an Inftance of Almightinefs, as any
Work that God hath made : No doubt , but it
is a hard, and great , and fecial IVor^ and an cf»
fett of Omnipotency, or elfe it were no effeft of God :
For, omtns potentia eft Dei eft Omnipotentia. A
Hand or tongue moveth ?iot but by Omnipotency -
but all that God doth , are not equal Infcances or
Demon ff rat ions of Omnipotency ; nor are they all Mi**
racks ^ and as great Miracles as the Refmreilion of
Chrilt. Js not the preaching of the Gofpel a means
of mens believing ? And is that as great a Mira-
cle as Chr ill's RefurrtEtion ^ that is .wrought by jo
rational a means^ ufed by man f I am fure St. Paul
fifed not fo much to prove the Truth of Chriftianity
from this Medium [Tome believed ii\ e r g°y it is 1
irue 3 as by the Rejurrettion of Chrift -* JNor is
every Woman or Man* Belief as good a Proof th®t
the Gofpel is true: 1 would not have Inf dels taught
to fay^ .If God damn me for not believing, k will
be for not doing that which is as great a Mira-

B' Cfcr

To the Teachers

tic as Chrijlh Refurredlion , and as great an In-
ftance of Almighty Power, as the making of Sua
and Moon? and of the World : Overdoing is un-
doing.

But if the men that J oppofe, be religious, 1 can-
not deny but it muft be by Miracle or Madnefs :
Confider avd judge.

Is it any other to be for Rtligion, and to preach
and labour , and fuffer for it, if it have no Good-
nefs in it, and will do no good, and muft thus le
believed? That is good that doth good. Dr. Crifpe
is larve and earnefi in telling us* that nothino- that
rce do, muft be done to do us any good, or give
us the ka/l Gain or Advantage , nor muft fuch a
Thought come into our hearts^ that we (l)all be ever
the better far it - 7 for Chrift hath already done all
that we need. And if it do us no good, it doth
good to none. To God it can do none ; if we be
righteous, what do we give him. Our goodnefs ex~
tendeth not to him , by adding any thing to him.
Pfal. 16. 1,2. And to men it can do no good, if it
can do none to our felves; for either thofe men be
elect? or not : If they be elett, all their good was
\erfetted by Chrift, as well as ours before they were
bom ; And it will be as great an injury to Chrift*
to endeavour to do them any good , as our felves :
And this cither to their Souls or Bodies -, for Chrift
hath pur chafed all good for both : Oh what an Anti-
dote again ft Charity is here, and again ft doing good
to aU men, efpccially to them of the Houjhold of Faith y
and again ft feeding Chrift in his Members !

But if they are not elett, thefe men fay that Chriit
dyed not for them, to pur chafe them any good, and to
do them good, is impojjible - 7 and what a Wrong would
it be to Chrift, for us to pretend to do men goodwith~
out him, or his vurthafe ?

But'

of Dr. Crlfpes Doctrine.

'But they fay we muft do it in Thanl^fulnefs^ for
beirvr faved. already : But what good is in that Thank-
fulnejs, when it doth no good to God or man^ to our
[elves or others ? Is not this to trufi to worlds ? AH
Atts with them are Works; and Thank fulncfs is an
A^i or Habit*

And if we are never the better for Love^ Thanks^
and Praifes to God on earthy what the better Jhall we be
for them in Heaven ? What do thefe men preach for ?
What do they gather Churches for ? And what do they
exercife firiftnefs for^ by their felf devifed . terms of
their Church«Communion ? What do they write for
and wrangle for^ while they frofefs that it is not to do
any good) to God^ to them/elves^ to the eleft^ 0Y t0 *ke re*>
probate ( which undenyably fo/loweth ) ? I l^now yen
fpeak^for Faith , Prayer^ and Holinefs, and I think yen
fray your felves : But to what end, Chrift fath 9
ask and have, feek and find *, Dr. Crifpe fyitfc
feek not to find : O think not that you foall be ever
the better for fraying-) or any thing elfe that you do in
the greatest heigth of Piety. Is Prayer only a Thankf>
giving? I knew an old Man ( one Difhforth> by Cal-
yerley n$ar Bradford in Yorkshire ) who went among
the Followers of Hacket ^^Coppinger, called, Grim-,
dletonians (from the Town where they lived) : And
going for Novelty among them % they breathed on him^
and he came home fo tranfported, that he left his for- , .
mer way of Praying in his Family % with Confeffion and
Petition, and did all by Extafy, and Than\fgiving^
and Praife^ and fo continued about a Fortnight, and
then returned to Humility ■> and relented {^hiir.fdf and
his Son were my Informers. )

/ wonder that it is not fowith aU that think. fTfjfiqg^ .
hearing f readings meditating^ and Sacraments do _.no :
good: P&td alt from a fcttijh Expo prion of £ Db r
fifais and live, 2 ** tf & forbid doing any thing that

IJ?'5 ' $£

To the Teachers

vr>e may live : And from an Vnchriftian Conceit that
Chrift giveth hs all that he decreet h or purchafeth,
as foon as the Price is paid : And that tecauie he
frccth hs from the Law of Works, and, of lnnocency y
he ?naketh us lawltfs 5 or is a Kino that hath no Lawsj
vr Laws that are neither the Meafure of Duty or Jndg*
ment, the keeping of which is no fubordinate Righteouf
viefs irlTa-Utum , becaufe it is not as Chrift 's 5 * purcha*
fing f rice 3 and ]uftiftth not primarily m,r °m tOtUOi:
Or as- if Chrift commanded and gave a Righeoafnefs
which is' no Rhhteoitfriefs ; and that becaufe all jufti*
fymg is not making Righteous, therefore making
Righteous is no Juftifying, ner any part of it. Its
a \hame\o_ftay to ate many Ttxts rgiirTt thefe men^
tvhere the -whole Bibfc^ but efptcially all ChriiPs own
Preachings and Parables, arc fo expre(ly sgahft th m 7
that I adrnire with what face thefe inert prdfefs to be-
lieve the Scripture. And 1 wonder not that jome of
them fay, that all the written Word is a Covenant of
Workiy and only the Spirits inward Wor\ is the Cove-
nant of Brace : And when th<y tell us ( as CriTpe,
p. 242. Vol.* 1 • Ed. 1.) That for any hurt that fuch
fins' can do tr?, ir is not pofiible, for Chrift hath
made fatisfadiioH- / wonder why they freach again ft
that which doth no hurt*, and why they excommunicate
wen for fin* y and why they fcruple Perjury, Liturgies,
P a^if^ Communion , or any Point of Conformity \ yea,
why fomc of them willfuffer rather than conferrn, when
it is impoffible for any fin to hart them : Why do
y<mr hearers pay you for Preaching again ft a harmlefs
thing ? Why mal^e yon fo much Complaint againft
IJmeformeo.nefs ? Sin doth God no hurt ; it doth not
the Eletl any hurt by your Dottrine; for Chrift hdth
fitisficd and born all : And the Reprobate are nn*
capable of goody for want of fatis faction for them.
I 1 ray you do not fpeak^ow this Boftrim to the World :■

of Dr. Crifpes Do&rine.

// you do, I jhall be glad that yon are confined to your
[educed ignorant Congregations. Jf you will tell the
Worlds If you are elect, no fin can poflibly hurt
you ; whatever Murders, Adulteries, Perjuries you
commit it is none of your fin^but Cbrifts : It cannot
be his and yours too ; and if not eieft, you have
no hope ; and if you be eleft, you will be never
the better for praying, conlidering, charity, or
any Ad of Religion , or Juftice , which you do.,
nor muft once think to gain any thing by it: Horn
many Converts is this like to make ? And what would
fuch a Nation come to ? I hope- few of the publicly
Preachers that you call fcandaluus, preach fo fcanda-
loujly as this. I have one Re que ft to you, that if you, or
any other be questioned by the Judges for Murder, A-
dultery, Falfe-witncfs, Perjury, or Robbery y you will
not fay as Dr. Crifpe hath taught you £ / am no
Murderer, Adulterer perjured Robber y &c. It is Chriffc
that is fuch a one, and not I \ it cannot be my fin, whzn
he hath made it his ] » for I doubt, neither the Judge?
or Ju r y well believe yon : If you believe not me, ask
the Judges,^ whether it be you or Chrilt that is the fin*
ner ? I doubt it is you that will, be hang*d 9

If you fay-) £ for what may not ignorance fay ~\
That it is not ac the Bar of man^ but of God only,
that Chnft is the finner, and not we : / Anfwer,
Know you not that Judges and Princes are Goa*s Ojfi-
cers, and that the Judgment is tie Lords ; and that
what they do accordi?ia to his Willy he d>th by them :
Pie doth not command Rulers to hang nien fur a fit)
that is none of theirs. All mens Judgments are Nul-
\hties, that are againfi the fore- known Judgment of
Qod: It is the King that pumflh'th when the hang r
man execu'eth : God punifjeth men by Rulers^ ar c 4
doth it righteoufly,

P 3 I uritf

To the Teachers, &c.

I writs all this , the rather becaufe Mr, Cokain,
in his Preface, exhorteth Preachers to go on where the
Dr. left : / httmbly befeech them fir ft to read and
believe, Mat. 5. & 6. and 7, 8. and 13. 18. 25. and

all the Sermons and Parables of Chrift ; and not down-
right to give him the I it* and call it exalting him :

And for them that report that there are no fuch Words
in Dr. Crifpe, as I report, \ wonder not while they
think that lying can do them no hurt, and is not their
fa, but Chrifts.

■ And they that believe they are under no Law, may
believe that they have no Tranfgreffion, nor Chrift: for
them, when they had -never any. And to them that
talk of inherent Right eoufnefs, as Itfs neceffary than
God hath made it \ I defire them but to mari^ what
Chrift faith of it, and to remember that fin is much
of Hell^ and holinefs of Heaven : And that Chrift:
came to fave his People from their fins , as more righ-
teous than the Scribes and Pharifees inherently, and \
to make them a peculiar People jealous of good Works, and
holy as God is holy ; and to bethink them whether to
di! grace the Builaina, be to honour the Architect ; and
whether the worth, or the worthlefnefs of the Work-,
more honour the Work-men \ and whether the Cure of
the Sick^ difconour the Phyfitian : And whether to
fay , that my Clocks or Watch will go by artificial
mea/^s,—or only no longer, than the Worl^ mans Finger
only moveth it, do more honour the Artift : And whether
the Pfalms would fo much call us to glorifie Cod for
his Works, if all that is afcribed to his WorkjiWere
taken from his Honour, the Lord teach us better to
under ftand that Word, that makcth the fimple wife,
and not to fet Chrift againfi himfelf , and again ft
his own Honours, Government and Laws,

<& A »& A ^ *&<&»&& »&*&*&

Defence of Chrift>

AND

CHAR I.

Prefatory.

Ortho- £^\ /JP, Having my fclf, and the Congre*
gatioh which I am Related to, been in
danger of the Errours called Antino-
miaii \ I wrote to yon^ to intreat you,
who have done fo much heretofore^ to Conquer and Ex-
tirpate thofe Errours^ to get the London Minifters^
to publifl) their Judgments again fi Dr. Crifpe^ Book y
and Juch other s y novo Re-printed, and rifing up with
re- nerved danger.

Reconcil. You did fo, and I anfwered you j
l- That 1 thought it not feafonable, till the ac-
ceptance and fuccefs of that Book and fuch others,

B 4 W<J$

% Prefatory. Chap. i.

made our danger fo notorious and great, as would
clearly juftify our Confutation : I have written
on that Subjedt fo much already, i. In my Confef-
fion of Faith. 2. In my Apologies againft Mr. Crau-
don, Mr. Aaires^ and others. 3. In my Deputati-
ons of Justification. 4. In my Life of Faith. 5. In
my Juftifywg Rightconfaefs , and there againft Dr.
Tally ; , and my laft Ammadverfions on Mr. Cart-
wright. 6. In my Catholick^ Theology, efpecially tha
five iaft Chapters- 7. And in my Methodus Theo-
logies All which, are unanfwered to this day, that
I know not why I fhould be forward to write much
more : For they that will not read this that hath
been fo long written, are not like to read it if
1 yet write more.

And I am fo fearful of ftirring up the hidden
fpark of this mifchief, that having written Four-
teen Years ago a (hort Decifion of a multitude of
thefe Controverlies, I fufpended it, left it fhould
kindle New Oppofitions.-

2. And 1 told you, that we have now fbch pub-
lick and dangerous Controverlies, about RoyaIty r
Prelacy, Conformity, &c\ that it is very unfea-
fcnable to make a noife of the Errours and Facti-
ons among the Tolerated, though they ihculd 'fomt-
\vhat increafe by advantage of our filence, till we
fee what poblick lettlement there will be.

3. And I coafefs, I have an opinion that ac-
cidentally the Books which ycu fear, will fo
effectually confute thetnielves, that they will occa-
sion more good among fober knowing Chriftians*
than hurt to the ignorant profeflbrs, that will be
toft up and down with every wind of Dottrine.
For, 1. The whole tenour of the Bible is againft
them. And will not Ghriftians read the Bible ?
2,- The Divine Nature on the Soul, and all Chri-
stian

Chap, i." Prefatory. ^

ftian Experience is againft them. And will not
Chriftians know that Work and Doftrine of Gods
Spirit in them ?

For Inftance, i. Will they that are faved from
Atheifm ever believe that the molt Holy God is
the maker of fins, yea, and made his own Son
the greateft finner in the World, when the Devil
himfelf cannot make one man a flnner, but only
tempt him to be fuch ; yea, that God made himfelf
(in the fecond Perfon) a (inner.

2. Will Chriftians eafily believe, that our Savi-
our came to deliver us from fin, by making him-
felf worfc than any of us, and becoming the great-
eft hater of God andGodlincfs,the greateft Infidel, A-
iheift,Blafphemer,Murderer,Adulterer,Lyar,Thief,
&c. in ail the World, and confequently like the
Devil, hated of God, and having a Hell in him-
felf ? All Chriftians believe that our fins were
laid upon Chrift as to their penalty, that he was
VicariHs poena, that he fuffered for us, the jufl: for
the unjuft, to reconcile us to God, and that he
was made for us, a Sacrifice for fin, that we
might be healed by his ftripes, and wafbedin his
Blood.

But what Chriftian can believe Dr. Crifpe and
his Sectaries, that Chrift took not only the pu-
nifhment and guilt (rekistm j>&™ ) but ail the very
iins thcmfelves of all theEleft, habitual and aftual,
privative and pofitive, of omiffion and com million,
and fo really became the moft wicked man in all
the World - 7 and that he faveth us from fin, by
becoming a thoufand times worfe himfelf, than
any of us ; when it cannot be proved that any one
Devil had fo great a hand in mans fin, as to
ftiake all our fins his own ? And Dr. Crifpe well
vindicateth God from falfe Imputation of that fin

4 Prefatory. Chap. I.

to Chrift, which was not his : But it is by Blaf-
phemy, making that his, which was never his,
even the very fins of all the Elect. 3. And do you
think any Soul that hath the Spirit of God, and
readeth and believeth the Scriptures can believe
this Dr. that no (in can pojfibly hurt the Eleft, be-
caufe they are fully faved already by Chrift ?
And that it is againft Chrift and his Grace, to
intend our Salvation, or any good to our felves
by any Duty we do, or to look to be ever the
better for praying, obeying, believing, but mult
do all only in thankfulnefs, and for the good of
others.

4. Do you think that a man ( not to fay a
Chriftian ) can believe that the torments of the
Stom^ Gout, Collie^ Convulfion^ &c % are no hurt,
or no caitigatory Penalty ? And that it is no hurt
or punifhment for an Eleft Perfon to be under
decays of Holinefs, increafe of Sin, prevalen-
cy of Temptations, the terrours of God, and lofs
of his Confolations, and fears of Death : He that
can believe all this , may believe Tranfxbfikns
nation againft all the fenfes of mankind. A Hun-
dred of fuch Inftances may be named, which have
fo ugly a countenance, that men that love their
Souls, will be affrighted from Amnomianifm^ by
the reading of them. And I further tell you,
that too fudden and eager difputing againft He-
rcfy, doth but engage men to ftretch their wits
to find out what to fay to defend it, and to take
thofe for Enemys to God and them, who fhame
their folly.

And I muft confefs, that tho' I am much for
MinifteriJ aflbciations and confultations in order,
to Concord and mutual Edification ; I am not
piuch for the way of deciding do&rinal Contro-

verfies

Chap. i. Prefatory. |

verfies by majority of Votes, remembring what
Councils have done that way theie 1300 Years,
and how often either errour or unskilful decif-
fions have the greater number ; fo that tho* now
with us, they will confent againft errours ; it may
be, taken for a precedent for erroneous plura-
lities, to Tyrannize or tread down truth hereafter.
Ortho. But Jhall we therefore let Herefy fprcad
unreffied.

ReconciL No, But you will let it pafs uncured,
whether you will or not : You let noc ignorance,and
pride, go unrefifted : But if it were not uncured,
there would be no futh Herefies. If all the Mi-
nisters in England fubfcribe a deteftation of grofs
ignorance and pride, do you think it would cure
them ? Doth it cure Atheifm, Infidelity, Drun-
kennefs, Luft, though all Preachers condemn them ?
If you can prevail with thefe risen, to read
and confider but one half of that which I have
written on thefe Subjects, inflead of reviling that
which they never read or tryed, you will not need
to call for more Confutations of them.

Ortho- But a Confutation jhort and newly pubs,
lifted, will be read by thefe that will not read Books
old and large*

ReconciL I have fbid fince your firfl; motion,
to fee whether there be like to be any apparent
neceffity of any renewed oppofition to this infefti^
on y and I acknowledge, that now fome necellity ap-
peareth to me, in the new and zealous attempts
of the erroneous : But God in great mercy, hath
raifed up many that are fitter to oppofe them>
than I that in pain and languifhing weaknefs,
have time little enough to meditate on my ap-
proaching change. But becaufe the erroneous have
karn'd of the transformed Angel of Light, and

his

6 An Hundred of Chap. z.

bis pretended Minifters of Righteoufhefs, to call
their Errours, the Preaching of Cbrifl^ and Free
Grace, and to fay, that all they Preach not ChnJ} 7
but the Righteottfnefs of man , that wrong not
Chrift as much as they -, I (hall by God's help
attempt briefly to try, whether indeed they Preach
pbriftj or Preach aoamft him •, and whether they
Exalt him, or Devy him \ and whether they Preach
up tree Grace , or as Enemies Reproach it. And.
I (hall publifti a brief Decifion of the many Con-
troverfies of Juftification, which I call by thefq
Fourteen Years, left 1 fhould provoke any to re-
vive the allayM quarrels : But their new and
earned Attempts, do now call it out, by telling
us, that this evil Spirit is again at work, and call-
eth us to a renewed Defence of Truth.

CHAP. II.

An Enumeration of the Errours which have corrupted
Chriitianity, and fnbverted the Gofpel.

ReconciLvyEhve I give you a Confutation of the
J3 Errours of the Anti-Gofoellers^ I will
promife thefe two things :

i. I will here give you a Catalogue of their
Errours which I am to Confute. 2. I think it
needful to caution you, what to think of the Per-
fons, that you Cenfure them not too hardly, tho*
the Errours as worded, be very great.

I. And 1. As the general Fault of their Er-
rours, is the confounding of things which greatly
differ i fo by this, they corrupt the Dottrine of
Adams Communication of fin and guilt to his po-
sterity, and thereby raife more dangerous Errours,

They

Chap. x. their £rrours defcriled. 7

They feign. that God made a Covenant with Ada^
(and alfhis Pofterity fay fome, as in him J that
if he flood, God would continue him and his Po-
sterity \ and if he fell, God would take it as if
all his Pofterity then perfonally, finned in him ;
and fo, that either we were all then perfonally
in him, or God by Imputation would take us to
have fo been : And fo that God's Covenant and
Imputation, made Adams fin, ours, further than it
is by natural propagation •, not truly diftinguifh-
ing between our being Personally in him, and be-
ing but Virtually ^ and Stminally in him : And
feigning God to make AA*m not only the Natu-
ral Father and Root of Mankind, but alfo Arbi-
trarily* a Conltituted Reprefenter of all the Per-
sons that fliould , fpring from him; and fo that
God made them finners> that were none, and that>
before he made them men.

I L \V hence they infer, that Chrift was by Gods
impofitron and his own fponfion, made the Legal
Reprefentative Perfon of every one of the Eleft
taken Angularly ; fo that what he did for them,
God reputeth them to have done by him.

III. Hereby they falfly make the Perfon of
the Mediator, to be the legal Perfon of the fin-
Ber, and deny the true Mediatorfhip.

IV. But they cannot agree, when this Perfo-
nating of the Eleft began : Some fay, It had no
beginning, but was from Eternity ; becaufe Elefti-
on was from Eternity, and we were Elefted -in
Chrift •, and fo were Per fens from Eternity in him.

V. Others fay, That it began at the making
of the World, Chrift being then the fir/t of G6ds
Works in a Super -angelical Nature, emaning
from the Divine, which contained all our PeMbns
in it i as the Beams are of, or in the Sub*

VI- Others

8 An Flundred of Chap 2.

VI. Others fay, that this Perforation began at
the giving to Adam the firft Law or Covenant of
Jnnocency, and that Chrift was a perfon in the Bond
or Covenant: And that the meaning of it. was,
Thou or Chrift fcrfonating thte y Jbatt perfeftly Obey •
or Thou or He jhatt Die the threaded death for Sin. •

VII- Others fay, that this Perfonation began at
the making of the Promife, Gtn, 3. of the Sad of
the Woman, &•<:. And fo 5 that Chrift perforated
none under the firft Covenant.

VIII. Others fay, that it began at Chrifts Incar*
nation, when he took the Nature of Man, and there-
with all our Perfons.

IX. Others fay, that it began on his Crofs, or at
leaft, at his Humiliation, and that he only fuffered
in our perfons.

X. Others fay, that it begins at our Believing
and our Union with Chrift by Faith 5 and then he
by Union perfonateth us.

XI. They deny Gods Covenant or Law of Inno*
cerjey, that required our Perfonal Obedience, as the
condition of Life.

XII. They forge a Law that God never made*
that faith, Thou, or thy Surety, Jhall Ckty Perfettly>
or Dye.

XIII. They falfly fay, that God juftifyeth none
that are not really or imputatively perfectly Inno-
cent, Obedwit, and fuch as never Sinned^ but kept
all that Law.

XIV. They confound Gods Covenant with Chrift
as Mediator, impofing on him his Mediatorial part*
and the Covenant of the Father and Son, with
fain Man, impofing on them the terms of Recovery
and Life.

XV. They hold that the firft Law ( and fome
of then* alfo Mofu r % Law) is done away as to

all

Chap. %. of their Errours defcribed. ^

all the Eleft, but is ftill in force to ali the Re-
probates, and was in force to Chrift: But whe-
ther it bound him to Obedience as our Repre-
fentative antecedently to mans fall, or only con-
fequently, they are in their confulion at a lofs. And
they hold that its curfe and penalty fentenced af-
ter the fall by God, fell on all the Reprobate and
on Chrift? but none of it on any of the Eleft, as
having been fuftered by Chrift fully for them.

As I have faid, The promiilary part of that
Law ceafed, and fo did the condition of the pro*
mife, by mans fin making it impoflible $ but the
threat did tr an fire in fententiam : And if Chrift
was antecedently in the bond of Obedience for us,
he was bound not to Eat of the forbidden Tree,
and bound to drefs the Garden, and bound to take
Eve for his Wife, &c. which are all falfe.

If he were bound by it as our reprcfentative
after the fall, it bound him when it ceafed, and
bound not us, which is falfe : And therefore it
was only the Law of perfeft Innocency anew im-
pofed on himfelf, by the Mediatorial Covenant
that bound him.

And if the Penal Sentence and Curfe, be Exe-
cuted on all the Reprobate, then it is not ceafed :<
And then it muft be a Penalty, and that Curfe, even
on the Eie£t before they believe, becaufe till then,
they have no part in Chrift. And after they
believe, they muft bear part of that Penalty, called
a Curfe, which was fixed, and not reverfed and
pardoned ; that is, The privation of thofe degrees
of Grace,Peace,and Joy,which they fhould have had
if there had been no fin : The Curfe on the Earthy
Sorrow in Child-bearing* and Death : Thefe ceafe
not now to bePenals, but are SandtiSed Penalties.
A Curfe turned to a Blefllng i an Evil made a

Medicine-

io An Hundred of Chap. 2.

Medicine to our good \ Correction is truly Penal,
tho' profitable; Chriit fufFered to attain his own
Ends* and not to crofs them \ His Ends was noc
co free the Elect from his own Government, or
Corre&ing Juftice.

XVI. They affirm, that the Covenant is made
only with Chriit, for us, but not with us : As it God
made none with man, and Baptizing and Cnrifti-
a'nity were not Covenanting.

XV II. They feign God to have made an eternal
Covenant with his Son \ that is, God impofing on
God, the Law of Mediation.

XVIII. They moll dangeroufly affirm, that Chrifl
took not only the punilhment of our fin, and that
guilt, or Rettumpxn^ which is an alTumed obliga-
tion to fufler the punifhment deferved by us, (to be
Vic arms poea<£) but til our very Sins the mf elves : the
very Bjjencc of the Sin of all tbeEktt j the Reatnm
Culpa : Sq that, tho 7 he never did fin himfelf, yet
ail our fins, habitual and aftual, pofitive and pri-
vative, of commifiion and omiffion, became truly
and properly Chrifts own fins : And fo, that he was
truly judged a hater and blafphemer of God and
Holinefs, and the greateft murderer, adulterer,
thief, lyar, perjured Traytor in all the World, the
fins of all the Eleft being truly His fins. Of which
Dr.Crifp is pofitive and large.

XVI11I. They fay, that God laid thefe fins of
ours on him? and made him properly fin for us> and
not only a Sacrifice for fin : And fo, that God is the
Maker of the greateft Sin.

XIX. They fay, that Gods Imputation being truly
but the accounting one to be what he is 5 had not
God made him a Sinner, his imputing or reckoning
him fuch, had been a Lye ; which is true, tho' they
infer Falfhood from it, taking Imputation of Sin,
ftriftly for a true Efthnatioir. XX. They

Chap. 2. their Errours defcriled. n

XX. They that make this Imputation to be be-
fore the Incarnation, make God to make himfelf
this great Sinner \ that is, Chrift while he was
meer God : And fo make us a wicked God. When
Satan can but Tempt us to fin, and its not proved
that any one Devil is guilty of all mens fins, they
make God guilty of all ; yea? they that lay it on
Chrift only after his Incarnation, lay it on him that
is God.

XXI. They that feign Chrift to have perfonated
us in his firft Covenant of Redemption, make us by
him, to have Covenanted to Redeem our felves,
and to do the Mediator-work.

XXII. They feign Chrift to have made fuch an
Exchange with the Eled, zi that having taken all
their Sins, he hath given them all his Righteouf-
nefs j not only the Fruit of it, but the Thing in it
fdf : So that they are as perfe&ly Righteous as
Chrift himfelf, and fo efteemed of God.

But here they differ ; i. Some fay we have only
all his Pajjive Righteoiifwfs : Some fay alfo all his
Atttve: 3, Others alfo all his Habitual: 4. Others,
all his EJfemial Divine Rijvbteoufntfs - y and fo are
Goded-

XXIII. This perfect Righteoufnefs, they fay we
have at leaft from the time of Chrift's death, be^
fore we were born, or had any perfonal Beeing.

XXIV. Hereby they muft needs feign Chrift, and
us to be one and the fame Subjeft ; or elfe the
fame Acciderits, Habits, Adls and Relations to be
in divers Subjects? (till the fame, which is a contra-
diction.

XXV. Hence they fay, that the eled have no fir^
becaufe it is ajl Chrift 7 s,and cannot be his and theirs
alfo.

XXVI. They fay that Ghrift having perfeftly

G done"'

12 An Hundred of Chap. 2,

done the Work of a Saviour, we are perfectly fa-
vcd, and want nothing neceifary to Salvation.

XXVII. They fay ai] fin paft, prefent, and to
come, are pardoned, even that not committed
( that is no fin. )

XXV III. They fay, that it is not poffible that fin
can do an eleft Perfon any hurt, Chrift having been
a perfect Saviour from it all ; fo Dr. Crifpc.

XXIX. They fay, that no Prayer, or Duty, or
Act of Man, am do us any good, or further our
Salvation, Chrift only having done it already for
us : fo Crifpe.

XXX- They add 5 that to pray,hear,read,obey, or
do any Dutv,^ * means to our own GqoJ^t Salvation^
is to fin againft the Free Grace of Chrift : But that
we muft do it, 1. In thankfulnefs to Chrift, that
hath faved us. 2. And for the good of others.

As if it were not 2s injurious to Erne Grace-, to
feck other mens Salvation as our own ; or we might
not do good in love to our felves, as weil as to our
Neighbours : Or, as if we ought not to plow, fow,
labour, eat, drink, build, &c. for our good ;
bccaufe Chrift is all: By this it feemeth, that
Dr. Crifpe did not preach or write his Books to do any
good; becaufe he took that to be a deny a] of Chrifts
Grace.-

XXXI- They fay, that under Mofes Law, David
and theEkft, were not pardoned, till they had fa-
crificcd: But under the Gcfpel? all the~ele£t are
abfolutely pardoned, without any delay, or condi-
tion) or means on their part ; as if there had been
fo vaft a difference between the Fruits of Chrift>
and the way of his Juftification, then and now.

XXXII. They fay, that Pardon and Juftification
src abfolutely perfeft at thefirft, and fo no more
fin to be after forgiven, nor any^puni'&ment to be
remitted or removed, XXXIII.

Chap. z. their Err ours defcriled. |Jjj

XXXIII. They fay, that no eleft perfon fuffereth
any the leaft punifhment*, becaufe all is forgiven,
and Chriftfufferedall-, and that no Pain or Corre-
ction is now penal, or for fin.

XXXIV. They talk of our being freed from the
Law, in fo undiftinguifhing univerial Words;,
they knew no Law, but that of Innocency to ^jffam,
and that of Mofes to the fcivs, and thought it wefre
a priviledge to be lawlefs, or that Chrifl:had no
Law ; and fo there were no Tranfgreffibn.

XXXV. They hold , that Chrilt was to fcatfl-
Maker, and fo muft infer, that he was no Kinfe,
and had no Laws of his own, to Govern or Jndgp
by-, and fo deny a chief Part of his Office,- and
his Kingdom, and Government, who is King of
Kings.

XXXVI. They fay, If God fhould punifh any fin
of the eleft, it would be injnftice-, becaufe it is all
punifhed already on Chrift, and the Debt -is f ally
paid by him.

XXXVII. They take GodVCovenantsand Laws
to be things fo different, as that a LaWMs-hotChis
Covenant, nor his Covenant a Law: 'Whereas
AiaQmn fignifieth both ; that is> God's Statnte^Law,
containing the determinate Terms of E)aty , Re*
ward and Punifhment,- Life and Death r-a*)d both
have the fame parts, his Law having Precepts,
Prohibitions, Promifes, and Threatnihgs \ and
his Covenant, as his hath the fame: c> And when
it its rwQmn, it becometh a mutual Covenant by
mans Confent ; and the Law bindeth Subjafts to
that Confent.

XXXVIII. They are fo- much for aChrrfl with*
out us, that they write as if the Work pf Chrift
within usr and by us, were a Difhonour to Chrift,
that caufeth it, if we praife it : As if the Praife

C i o$

24 An Hundred of Chap. 2,.

of the Stru&ure were a difhonour to the Builder ;
or the Cure were a difhonour to the Phyiitian^ or
the Glory of the World, if praifed, were a diiho=
rouringof God. God praifethhis Servants, and
their Grace and Works - but if we praife them,
thevfov, we rob Chrift of his honour.

XXX-1X. They feem to hold, that Chrift doth
.all the Work of our Salvation, immediately, with-
cout Inftruments, or Means : And all that is afcri*
bed to.fubordmate Caufes, were derogate from
■him": And fo Apoftles, Miracles, ^cripture, Wri-
c f5ngs* Preaching, were no Means of Good, or tor-
jhitd Chrift r as if Sun and Moon, Angels and
Men, difiionoured God.

XL. While they fay,that no Duty muft be done,
for our own good, or falvation, they deftroy natu-
ral ncceflary felf love, and direftly would drive out
fill -true -Religion from the World, and harden aH
the-wic^duixurjgodlinefs/by taking away thofe
Motives, without which: no men are converted, or
favefl^«KH?eptfro'r)i-fih. "

:;fjXU^?Ehcy hold, that whatever Law or Promile
in Scripture-, hath any condition, is part of the Law
of Works ; And that the Law or Covenant of
Grace, yiafdrily of what God will adtually and ab-
folut^ly himfeireiTed, or that Effi'cience it felf;
as if the Gofpel were a .Law of Works:

XLIL Accordingly, they hold, that God doth
not mkke any conditional Promife, or threatning
a means of his Spirit, or Chrifts communicating
©f Free Grace : And & that the Gofpel hath no
conditional Promifes , tho' there be -conditional
Words} not understanding that God, who is
Life, Light, and Love •, Power, Wifdora and
Goodiiefs-, worketh by all three, and printeththe
feage of ail on his Eleftr working by efficient Mo-
tion,

Ch$p. 2. their Errours defcriled. r ^

tion, fapiental Order, and amorous attraftive com*
munication.

XL I II. They hold, that no mens fins were the
caufe of Chrifi* % Sufferings, but the Elefts : And
that the reft are damned for want of a fufficient
Sacrifice offered for them.

XL1V. They hold, that all the Mercies that the
Non eleft have in all the world, are given them
without the Purchafe oi* Chrifi.

XLV. Yea, many hold, that none but the Ele<3
have any Grace, or any Mercy : becaufe it will
end in their Damnation: And fo Conference hath
no juft Accufation , in Hell, or here, as for any
finning againft Mercy, nor do they owe God
thanks for any.

XLV1. Whereas God hath made, through Chrifi ,
a general Aft of Grace, or Gift of Chrifi, Par-
don, and Life eternal, to all ther World, on con-
dition of fiducial Acceptance of it as a Free Gift,
and commanded the Offer of it to ail ; and will
doubly condemn the final Refufer; and by this
Gofpel-gift, as his Inftrument, pardoneth, and
juftifieth the believing accepters. Thefe men de=
ny the very being of this Gofpel- Aft: They deny
it to be either Chrffii Law, or Covenant , or
Grant-

XLV II. They hold, that Chrifi, in our ftead,
did all that the Law bound us to do ; as if he
had been a Husband, a Father, a Souidier. &c.

XLV III. They fay, That Chrifts fatisfaftion
by Sacrifice, was the the fohuiq^ ejufdem^ the pay-
ment of the fame debts of fuffering that was due
tp us - ? and not properly fatisfaftion, which is ?
Redditio equivalent is, or tantidem alias in debit i :
as if he had fuffered death Spiritual by lofs of
Holinefs, and the torments of Hell by an accu-

C 3 fing

1 6 An Hundred of Chap. 2 .

ling Confcience, and the hatred of God.

XLIX. They fay, That by the Imputation of
his Righteoufnefs, habitual and actual, we are judg-
ed perfe&ly Juft-, that is, fuch as have no fin, yet
he fuffered in our Perfon for our fins \ which we
are reputed never to have.

L. TThey fay, That the Inherent and Aftive
Righteoufnefs which confifteth in our Faith, Re-
pentance, Love, and fincere Obedience, wrought by
Chrifl in us, doth not Conftitute us Righteous in
Subordination to Chrifts meritorious Righteoufnefs,
ill any part or degree i that is, than it is Righte-
oufnefs, that in tanmm % maketh no man ever the
more Righteous, than if he had it not •, q. d.
Albedo qua non facit album, or Pat emit as qua non
confntmt Patrem^ not diftinguilhng HKipe'fitl and
particular Righteoufnefs.

LI. They talk of Juilihcation, in meer igno-
rant confulion \ not knowing the various fenfes of
the Word, or the divers parts of the Work:
They deride, that diftinftions which no reafon can
deny; they confound J*Jhfying Efficiently, Justify
trig Conftitntively, Juftifying Virtually by the Gofpel-
67/V, or L-voo of Grace ^ Justifying by Evidence ^
Jjtfkifying by Witnefs^jHsiifying by Pita zndsJdvocatc,
Jiiftifytng by Judicial Sentence^ and by Execution.
They fee the Caufes againft each others, as if in
were a thing that had but one Gaufe •, when they
meet with the word ufed for Sentential Jyftifka-
tion by decifive Judgment •, they Exclude all the in-
cluded and fuppofgd Ads, that is, m<&ing Men juft
Efficiently, conjHtHtive Matter and Form, or Subject
and Relation \ the G off el Donation and Condonation
and ali fuch previous Ads : And when they have
done, not knowing what they affirm or deny ; they
only cry up, the name of Chrifts Righteoufnefs- lm-

futedy

Chap. 2. their Errours defcrihed. i j

puted, not knowing what Imputation is, nor what
fort of Caufe Chnfts Righteoufnefs is, whether Ef*
ficient, or Material, or Formal by Conjiitution, and
and think its true Meritorious Caufality is too Ik*
tie. And in their defcription, exclude fentcmial
dec -i five Juftification, which they had denominated
it to be, making it to be only the Donation of
Chnfts perfect Right eoufnefs as ill its Effence, to be
ours-, and fo joyning the efficient and conftitutive
Caufes, yet leaving out the lnftrumental Efficient*
which is the Gofpcl Donation, or Covenant-Gift, and
calling Faith the inftrumemal Caufe, which is no
Efficient Caufe, but a Moral Reaption of the Free-
Gift , and a Moral Qualification as a Receptive Con-
dition^ for our Title to the pofleflion : And where-
as God never Judged a man Righteous, till he had
made him Righteous •, they fay, That to Juftify,
is not to wake Righteous, but to judge Righteous
and yet defcribe judging by making : Yea, and ex-
clude the fentential Juitification at the day of Judg-
ment, thinking that it is all perfectly at our firffc
Jultification Sentenced. As if God the Father,
Chrift as King, or Prophet, the Holy Ghoft, the
Covenant of Grace, Faith, had no hand in our Ju-
ltification, but Chrifts Righteoufnefs imputed only.
LII. They talk much againlt being Juitified by
the 1° Credere, the A£t of Faith ; and when they
have done, ignorantly, are the maintayiers of in
againft thofe that deny it. For when w.e fay
that Faith doth not Juftify us, as that Phrafe fig-
nifieth Efficiency > but that we are only faid to be
Jnftifed-by it, as iignlfyinga Receptive Condition,
or (Salification \ they fay, that it Juftifieth us
as an inftrument which is an Efficient Caufe :
And it is the very Aft or U Credere (or nothing)
which they call that Inftrument : And thus they

C 4 make

18 An Hundred of Chap, £j

make a War againft themfelves, while they igno-
raitly accufe they know not what-

L1II. They blindly take Paul by Works to mean
nil humane Afts j when as 5 i . The whole fcope of
his difputing, is, againft Juftifieation by the iVorks^
rohich are fet in opposition, or competition with Jufti-
fieation by Chrift, and by Free Grace^ fuch as the
Jews thought the keeping of Mofesh Law was \
which is the Law that he doth all along fpeak
of. 2. And he expreflf defcribeth the Work* that
lie excludeth,to be thoje that are fuppofed to make
the Reward to be of Debt ( for the value of the Work)
and not of Grace : And do they know any Prote-
ft ant that is either for Juftifieation, or Salvation
by any fuch Works, or for the being of any fuch ?
3. And is not Faith a humane Att f And doth not
Paid moft plainly and frequently fay, we are Jm-
ft 1 fed by it ? Aud did he call Faith, Works?

LIV. But to anfwer this, they erre as grofly,
faying, that £by Faith imputed for Rightecufnefs ]
and our being Juftified by Faith j is not meant the
the Aft or Habit of Faith, but the Objeft, Chnsih
RiglqtttHfhefs ; not flicking hereby to turn all fuch
Texts into worfe than Ntnjence ; Put ChnsPs
Righteoufnefs inftead of the Word [_ Faith 2 in all
thofe Texts, and try how it will run? And why
is Faith named if it have no part in the Senfe ?
They fay, That it Juftifieth not as a Workj I fay,
it Juftifieth not efficiently at all \ much lefs
as a Work^ in Pad's fenfe, that maketh the Re-
ward to be not of Grace, but of Debt. Nor doth
it Juftify as an Act in gentre , for then> a quate-
nns ad omxe, every AH would Juftify ; nor yet
as a meer good Aft or Work^ : For then, every
good A3 would Juftify as it doth. But we are
Juftifkd by, 1 . This Faith in )]w*V,which is our F /-

ducUl

Chap. z. their Errours defcribed. jp

due id Reception of Cbriff. 2. And that as it is
formally made by God, the condition of our par*
ticipiation of the Gift, which is Chrift and Ms
Juftifying Meritorious Righteoufnefs. ChriiE
is not inftead of Faith, and Faith is not inr
ftead of Chnft : It is Chrift believed in, 213d
received •, and not Chrift without belief and rz-
ceptio??.

And when they fay, That it is the OjjeH zvd
not the Alt - 7 they mifltiply the Proclamations of
their undiftinguifhing ignorance, unskilfully pre-
tending to cliftinguifh : For the Objclt Ckrijjt 3 is
confiderable •, 1- In effe reali, in himfelf. 2- Or
in ejje objeltivo r which is, but in effe cognito^ in
Idea or Notion : Chrift in effe reali^ indeed* Ja-
itifieth us, by Dying for us, and Meriting for us,
and doing that which Faith never did : But Chrift
in effe objellivo, or cognito, and in our minds* is the
form of this Faith in fpecie it feif, and not to be
Juftified by the Alt of Faith in Chrift, is not to
be Juftified by the Objed as fuch •, for the Ob-
ject efTentiafly fpecifieth the All j thus illogycal
heads confound Holy things.

LV. But thefe that muft have the 01] ft of this
Faith only to Juftify, exclude moft effential parts
of the Object it felt The Baptifmai Faith, is
not their Juftifying Faith : Belief in God the Fa-
ther, and in the Holy Ghoft, is none of it , and
fo God the Father, and the Holy Ghoft, are none
of the Juftifying Objeft ; when as it is eflential
to Chrift, as the Objed to be one with the Fa-
ther, and fent by Him, and to be his exprefe
Image, and the way to Him, &c. And to be
Conceived by the Holy Ghoft, and to be attefted
and to operate by him.

LVL Yea,

An Hundred of Chap. 2,

LVI. Yea, thefe undiftinguifhers are fuch di-
viders, that they exclude moll that is effential
to Chrift himfelf, as Mediator, from being the
Objeft of their Juftifying Faith : It is not his
Prophetical Office, nor his Holy Example or Do-
dirinej nor his Kingly Office, either in Legifla-
tion or Judgment •, tho' it be as King, that he
Juftifieth by Sentence and Execution : It is not
any part of his Prieftly Office, but his Righteouf-
neis, habitual, inftead of habitual and original Righ-
teoufnefs; aftive, inftead of our aftive Righteouf-
nefs ; and paflive inftead of our punifhment ; It
is not his Prieftly Interceffion in Heaven, nor his
giving the Holy Ghoft, nor his Railing, Judging, or
Glorifying us, that are die Objeds of this Faith.

LVII. But yet they will failacioufly feem fubtile
by diftinguifhing, and fay, that tho' none of thefe
are the Objefts of Fides qua Juftificat, Faith as 7«fti-
fy* n & Y et ^ey are the Objects of Fides qu* Jufiificar,
of that Faith which Juftifieth by another Aft, meer
fallacy. 1. Here they muft take Faith for the Ha-
bit j for if it were for the Atk, two divers Afts are
not the fame. 2. How is that Habit qnajuftificat,
when they fay only Reception by its Inftrumenta-
lity Juftifieth •> and that's only the A& ? 3. But
■qua fuiiificnt fallaciouily implyeth that Faith Ef-
ficiently Juftifieth, whereas it is only a Dijpofitio
Moralis Receftiva as a Conditio?i (and they deny
its conftitutiveCaufality) and that {Fides qua JF*
des, Jusiifieth at all) and as a difpofitive Con-
dition, it is a belief in much more than Chrifts
Imputed Righteoufnefs.

LVIII. And thefe ill dividing men, pretending
to fubtiky, telling us, that it is but one Aft of Faith
by which it juftifieth, are fo far from being able
to tell what that one Aft is, That, it is enough

Chap. z. their Errors clifcrilecL z I

to call all their Difciples into defpair, if, till
they know it, they mull not know that they are
juitified.

LIX. For they feign it to be one only Phyfieal
Ait, whereas, in Moral Subjects, an Aft comain-
eth many Phyfieal Afts : Faith in Chrill is a Cove-
nanting Aft, like a contraft of Marriage, or be-
tween Prince and Subjefts, or Captain arxi Soldiers,
which is many Phy ileal Afts. '

LX. Hereupon they are at a lofs in what facul-
ty it is, whether the Intellects Alfent, or the Wills
Content* or Affiance or Practical Obedience ; and
whether it be one Aft only mtmero, or only /peac,
and what individuates an Aft ?

LXI. And they unavoidably call men upon their
fuppofed Jufiifcationby works, while they feign all
Afts, lave that one (they know not what) to be
Works : Yea, many take every Aft to be Works , as
is aforefaid.

As when they fay, that it is only rcfting on Chrifts
Rightcoitfmfs^ as made burs in it felf by 'imputation ;
they hereby make the Belief of the Godhead, and
of the truth of the Gofpel, and of the Life to
come, and Repentance, and Confeflions, and Love
to God and to Chrill, and Thankfulnefs, and Prayer,
and Self-denial," to be all works of the Law, which
Free Grace in this exciudeth.

If Ajjent be that one Juftifying Aft, then he that
thinketh it is Confent, or Hope, or Tr.uft •, or that
denying his own RighteoufhdTs is any part of it, is
fallen from Grace, by looking for Juftification by
Works.

LX1I. They do.notonly fay, that Grace is not
free, if it have any politive Condition, but alfo if
it have any negative Condition ; that is, that if a
pardon be offered a Traytor, on Condition that

%z An Hundred of Chap. 2.

he will not refufe it, caft it in the fire, and fpit in
the Face of him than ofFereth it, or will not feek
his Death : this is no free pardon, unlefs he may-
have leave to hate and (tab the Prince that pardon-
eth him.

And here you fee what thefe take for Works ; e-
ven fuch things as are neither Works nor Adls at
2ll, but meer nothings. Not to refill;, oppofe, re-
fufe, difpife Grace : not to believe the Devil and
his agents, that call Chrift a deceiver, and that de-
ny God and the life to come : I do not fay, that
fuch meer negatives are all the condition of par-
don and juftification ; but thefe are included in the
pofitive condition , and yet to take any of thefe
for any part of the condition, is fuppofed to be,
to look for Juftification by Work*-* becaufe all fuch
conditions are taken for Works, fave one fimple
Aft of Faith.

LXIII. This is becaufe they know not what a
meer Condition is, when they have laid Salva-
tion on the denial of it j when as it is no caufe
at all (as fetch) of the efFefts, but as impofed, it
is a bar put to the efFeft till the Condition be
performed \ as the Lawyers fay, Lex addita nego-
tio qua donee pr&fletiir event urn fa fpevd.it ; and as />£*"-
formed, it is the removing of that impediment. O-
pening the Windows? or not (hutting them is no
caufe of the Light ; nor opening our Eye-lids any
caufe of our feeing; but a removing of that which
# bindereth the light: It is a neceJfary difpofition of
the Receiver, but no efficient caufe of the efFecft \
and fo is Faith to our Juftification or Pardon.

And therefore note? That whereas many Reform-
ing Proteftants write for the inftrumentall Intereffc
of Faith in our Juftification, I number not them with
the forementioned fubverters of the Gofpel \ for

Chap. 2. their Errors deferred. 23

by Injtrumentality they mean no Efficiency, but Recep-
tivity ; unhappily ufing the name of anlnftrument
improperly and without due explication ; and as
Dr. Twife tolerably calleth it, Can [am .dtfpofitivam
fubjetti recipient is 5 fo Dr. Kendal likeneth it to
boys playing at ball or cat? that make their hats
the inftruments to catch the ball or cat in: This
giveth them no efficiency fo that they only mif-
carry by choofing an equivocal Name, and place-
ing too much of the Controvcrfie on that Name,
when there be proper words enough at hand •, and
alfo' in that they diflinguifh not duly between
Phyfical and Moral Reception , when they fliould tell
us that Faith is not the Phyfical, but the Moral
Reception of Chrift, to Receive infenfu Phyjico^ is no-
thing elfe but to be the Paffive t tr minus &i -an Agents
efficiency, and is fignified by Paffive Verbs. To
receive Jnflificatto/7, Salification, Adoption Phyfi-
cally, is nothing but Jufttficari, Sanftificari, &x.
to be Juftified, Sanftified, Adopted: But to re-
ceive Morally, is sJtcipere, to accept the gift by
confent, and exercife that confent by contrad,
and containeth (as is aforefaid) many Phyfical
ACts i as to receive a Tutor, a Matter, a Phyfiti-
an, a King, a Husband, &c. And fuch is Faith,
a receiving (not of righteoufnefs only) but of
Chrift with all his offered benefits.

And when they fay, that other Ads or Graces.
may be Conditio?*, but none but Faith is the Infiru-
ment-j 1. Certainly that called by them Inltrumenta-
lity, is but the ii credere-, the Aft it felfinfpecie, and
the Condit tonality is the near eft reafon of its In-
tereft in our Juftification- 2. And there is no-
thing more in the Nature of Affent, Trufi, or any
Adt of Faith, befides msec Acceptance or Confent^
why they fhould be called Receiving, than in Lwe 3

Defire,

zj± An Hundred of Chap, 2,

Defr'Cj Gladnefs, Hope, or Setkhiv. 3. And Ac*
ctyting Chrift as our Teacher, King, and Inter-
cefior in Heaven? is as much conditional and ne-
ceflary to our Juftification and Salvation, as ac-
cepting his Juftitication and Deliverance from
Puniihment. That which men are molt averfe to
1 Love, Holinefs, and Obedience) is made the Con-
dition of that which men more eafily accept.

And indeed thofe that (in fenfn Phyfico) they
call Other Conditional Acts, are but modifications,
or parts of the fame Moral ACl which is the Con-
dition- The Faith by which we are juftified, is
that true Cbnftianny which includeth our believe-
ing content to God the Father, Son, and Holy-
Ghofti our belief of Chrift, and our thankful ac-
ceptance of him to be our Teacher? Interceflbr or
Prieft, and King, with his offered Grace 5 and that
this acceptance is with Drfrc, Love, and ffl&ff§
cxpreft in a holy Contract or Covenant. This
is the Souls Marriage with Chrift* and Allegiance
to him, and it includeth the renouncing our truft
in all Creatures, or in any Righteoufnefs of our
own* fo far as they would ufurp the leaft part
of -Guilt's Office, Work, or Honour.

None of all this is Juftification by Works.
LXIV. They erroneously tell us, That nothing
is properly a Condition, which is it felf a Free
Gift. As if God could not Command and Give
the fame thing, and make his Command a con-
gruous means of Giving.

LXV. They erroneoufly hold, that nothing can
be called a Condition of one Gift of the Cove-
nant, which is not a Condition of all : Whereas
God hath many Anticedent Gifts before any Con-
dition be forauch asimpofed: Without any Con-
dition, he gave us our Being, and gave us a Sa-
viour,

Chap. z. their Err ours defcriled. z$

viour, and the Gofpel, and the conditional Co-
<umant, and offers of Grace : And why may not
the reception and ufe (or not reje&ing) of a for-
mer Gift of Grace, be made a condition of the
giving of more? To him that hath^ Jha/I be given z
may not Faith be the gift of God ; and yet be the
condition of Juftincatioir and Salvation ?

LXVf. They erroneoufly hold, that when a man
is once juftified, the continuance of his juftifica-
tion 13 Abfolute* and hath no impofed conditions:
contrary to Chrifts own words, Joh. 15, and ma-
ny plain texts of Scripture.

LXVlI. They erroneoufly put Free Grace and
Free Will in fuch opposition, as if nothing could
be an ad of Free Grace, which impofeth any con-
dition on Free Will: which is true, if by Free
Will they mean Freedom of Natural fufficiency,
as Free without Grace from vitious habits and
inclinations ; for we have no fuch Free Will : But
thefe men know not what Free Will is, nor di-
ftinguifh Freedom, from Prohibitions, and from
Conftraint, and neceffitating predeterminating effi-
cient Premotion, from Moral Freedom.

LXVIIF. In fome points forementioned about
Faith and Juftification, the unapt Words and Me-
thods of fome Reformers give them advantage ;
But Dr. Criffc and the grofs A«tiwmians , take
Faith to be neither Caufe nor Condition of Jufti-
fication, but meerly the receptive belief, that we
are Juftified already (before we were born)-, fo
that Faith juftifieth only in our confidences, which
is but to be confeiqus that w r e are Juftified.

LXIX." Accordingly Dr. Crifpe maintaineth, that
Election and Juftiftcation are known only by two
means, The Spirit within revealing it, and Faith
receiving it ; that is , The Spirit inwardly fay-
ing

8 5

2.(5 An Hundred of Chap. 2.

ing, Thou art Elcft and Juftificd, and Faith be-
lieving this ; fo that neither of thefe Juftifie us,
but only make us know ir.

JLXX. They naiitafce the meaning of the Wit-
mfs of the Spirit •, As if it were but an inward
Inspiration and Impulfe equal to a voice, faying,
Tim art Eiett and Juftifitd - y Whereas it is an
Inherent Imprefs, and lb an objeftive Evidencing
witnefs 5 even the Divine Nature, and Image of God,
and the habit of Divine filial Love, by which Gods
Spirit marketh us out as adopted : As likenefs
of the child to the Father, and love, are an evi-
dencing witnefs of true Son-(hip: Anda£*Reafon
is a witnefs that we are Men, And as Learning
h a witnefs that we are Learned: So San&ity is
an evidencing witnefs that we are the children of
God; HcUiefs to \hi Lord^ is his Mark: And
he that nameth the name ofChrifty departing from
iniquity, hath Gods Imprefs : Yet there are other
fubfequent parts of the Spirits witnefs; that
is, 1 . Caufing us to exercife •, 2. And to know the
Grace that he hath given us; 3. And exciting in
us a joyful perception of it.

LXXI. Hereby they deftroy the affurance and
comfort of mod (if notalmoftall) true Chriftians
in the world •> becaufe they have not that infpr-
ration or certain inw 7 ard word of aflurance, that
they aie Eleft and Juftified. I have known very
few that faid they had it: And of thofe few,
fome fell to Debauchery, and fome to doubting.
And though Prophetical lnfpiration prove it felf
to them that have it, its not poflible for others
to know, but that a counterfeit Fanatick conceit
may be it.

LXXI I. Hereby the Ungodly are dangeroufly
tempted to damning preemption, and fecurity :

while*

Chap. 2. their Errours defer ibed. ±j

while, if they do but confidently believe that they
are Eleft and Juftified, they are quieted in fin.

LXXIV. Dr. Crifpe co'pioufly maintaineth, that a
Man cannot be fure that he is Juftified either by
Sincerity , or Vniverfal Obedience , or love to the
Godly, or any fuch Grace} To the difnqnour "of
Holinefs, the contradiction of Scripture, and tfte
overthrow of the comfort of Believers* -

LXXV. They tell us, that we mtfff not
fee- times for Prayer, or other Worfliip,y but ffay
till Gods Spirit move us, or tell us when to^Pfatf.
As if God were not the God of Order, but cf
Confufion ; and did not move us as reafonable
creatures, by a rational guidance of us : They
would be loth to follow their crooked Rule in
common things, and to keep no fet-times for their
Trading, Labours, Dyet and Reft-, and not to
work or eat, or fleep, till the Spirit moveth then*.
And God maketh ufe of Reafon and Order, in
things Spiritual as well as in things Natural :- And
the Spirits of the Prophets are fubjeft to
Prophets.

LXXVI. They reprove us for perfwadiiig :: tln-
converted Men to Pray> becaufe the Prayer of the
Wicked is abominable *, and they fhould flay till
they have the Spirit of Prayer : And is a Tavern
or a Whore-houfe, a fitter place to get that Spi-
rit, than on their knees by Prayer ? when God
himfelf faith ; To thee foall all flefi come: jeek
the Lord while he may be found ; call ufon him while
he is near : Let the Wicked forfa^s his way $ &c.
wicked Prayers of wicked men, that are but to
quiet them in fin, are abominable ; and no prayer
of an Impenitent unbeliever hath any promife of
certain fuccefs. But Ahab, and Nineve^ and mil-
lions of Sinners have found, that there are force

D prayers

2 8 An Hundred of Chsp. 2.

prayers of the unregenerate, that are better than
none- And do they think > when we perfwade
them to Pray^ that we perfwade them to conti-
nue Impenitent? No, it is but perfwading them
to Turn and Live: For praying is a returning
inotiQn, and we fay but as Peter , Repent and Pray 7
if Wfha^s the thoughts of thy heart may be forgiven
thee. Not to exhort men to Pray, is not to ex-
hort- them to defire Grace, and true Converlion :
^Cpmmon Grace, and Natural Self- lore have their
defires, which are not all in vain ; its better to
be necr the Kingdom of God, than to be difpi-
fei s of it.

God hath fixed the time of the .Lord's day, and
the undifpofed mud not fay, we will not keep it
till the Spirit move us; As it is a duty to Re-
lieve the Poor, fo it is to Pray, as foon as God
commandeth it; and none mull fay, I will not
Give or Pray till the Spirit move me, but wait for
more help of the Spirit in the way of duty.

LXXVII. That, becaufe no man can come to
Chrift too foon, therefore no man can too foon
believe that he is Eleft and Juftified, though
he have no evidence to prove it, and though he
know not God, or Chrift, or the Spirit, or the
Gofpel.

LXXVIII. That men are bound to Believe that
Chrift Believed for them, and Repented for them,
and muft no more queftion their Faith and Re-
pentance than they muft queftion Chrift (as Salt-
may fj fpeaketh)? as if Chrift had had Sin to repent
of, or a Saviour to fave him from it ; and, as if
this were no Covenant-Condition required of our
felves, as necefTary to our Juftification. They
may next fay, Chrift that is Holy for them, lhall
be Sayed ia ftead of them,

LXXIX. That

Chap, 2. their Err ours defer ihed. 29

LXXIX. That to Believe, that we are Eleft and
Juftified, is fides Diving a Believing the word of
God, becaufe his Spirits witnefs of it, by infpi-
ration is his word.

LXXX. That nothing done by an unregenerate
man, by common Grace, maketh him any fitter
to Believe and be Converted, than if he were
without it, becaufe it is fin.

LXXXI. That it is no Grace, which is not
unrefiftible ; and becaufe we cannot Merit it, we
cannot refill:, and forfeit it.

LXXXII. That Pardon and Juftification, being
perfeft, the firft Moment of our faith, there-
fore it is only one momentous Aft of Faith on-
ly that Juftifieth us-, and no Aft of Faith it felf
Juftifieth us after that hour. This is held by the
more moderate fort, who fay not, that we are
Juftified before Faith.

LXXXIII. That we mult ad from Life, but
not for Life -, as if Natural Life were not to be
ufed for Spiritual Life.

LXXXIV. They hold, That Sin being all (paft,
prefent, and future J Pardoned at firft, we muffc
not ask Pardon any more, but only the fuller Be-
lief arid Senfe of pardon.

LXXXV. They hold, that no Sin, or declining
of a Juftified Perfon, fhould ever make him doubt
of his Juftification.

LXXXVI. They hold, that the meaning of Rontl
8. 28. is, That all the fin that an Eled, or Jufti*
iied man committeth, fhall certainly work for his
greater good, when the Text fpeaketh but of
Enemies and Sufferings, and all the Providences
of God ; As if it were the way of God's Wife
and Holy Government, fo far to encourage men
to fin* as to affure all that love God beforehand*

z that

^0 An Hundred of Chap, i,

that the more they fin, the better it {hall be for
them* whereas he hath filled the Scripture with
fo many terrible threatnings againft Sin andBackfli-
ding. And? as if no Juffcified perfon, by fin, did
ever gnow worfe than before, or love God lefs,
or at ail difpleafe him. Or it were for our good
to be worfe, and love God lefs, or difpleafe him,
or lofe any meafures of Grace and Glory ( in
Title;.

LXXXV1I. They take Jullification in the Great
day of Judgment, to be none of our proper Jufti-
fication by Faith, becaafe that was done before j
but a Declaration of k: As if Juftification had
but one degree, and the. word but one fence ; or
any were perfefter Jullification than that, and a
Decifive Sentential Declaration, were not the
moft eminent.

LXXXVIII. Thofethat confefs works of Obe-
dience to Ghrift? to be the Condition of Glorifi-?
cation, yet deny it to be a Condition of Juftifica-
ticn ip Judgment ^ when as to Juftifie us in Judg-
ment, is to Juftifie our right to Imputity and
Glory, and fo the Condition muft be the fame-

LXXXIX. Though God oft, and plainly faith,
That all men fhall be judged according to their
works, and according to what they have done in the
Body, [good or evil] *, and to judge, is cither by
decifive fentence to Juftifie? or to Condemn; or
executively to Reward and Glerify, or to Punifh -,
yet many that Confefs that men (hall be fo Judg-
ed^ do deny that they ihail be fo Juftifisd, though
Justifying be Judging,

XC. Though the w 7 ord ^According to their
works'} do plainly fignify? The Caufe to be then de^
uded^ in order to the fentence of Salvation or
Damnation; andChrift Mat. 25. and elfewhere,

hath

Chap. 2. their Err ours defcrihed. 3 {

hath largely enumerated the parts of that Caufe,
and call it Righteoufnefs, and that with a Ca*-
fal particle; and though the Scripture mention
our inherent and atted Rightcoufnefs, (in terms
of the fame fignificationj above Six hundred times ^
and that as the thing that pleafeth God, and that
he loveth, hateing the contrary, telling, us that
the unrighteous fhall not enter into Heaven, &c w
Yet do they feign, that all that Godlinefs which
hath the promife of this Life, and That to come,
and which God, is faid as a Righteous Judge to
Reward and Crown, is mentioned only as a fign
of the Elctt and Righteous, and of Faith, and not
as the Caufe to be then decided, or as a Re-
warded thing. And for whom is this^/foib-
lemnly produced ? God knoweth us without Signs :
His Light in our Confciences will make us know
j our felves, by Internal Perception- And if it
r be to confute the Devil and his fervants that (lan-
der us, it is for want of Rightcoufnefs, and not
only for want of figns of it, that we areaccuf-
ed ; and it is more than figns that muft confute
them for our Juftification. And the Judgment
is not to be managed as at a human judicature^/
talking it out with every Perfon, but by an uni-
verfally convincing Light, that at once can fnevv
every man in the World his own particular cafe,
as in it felf $ it is not Signi y but Rghtccnp/:/^ that
hath the promifes of Reward : And there is no
Righteoufnefs that fo far maketh not a man Righ-
teous, and fo far Juftifiable.

XCI. They ( fome of them) fay, that we fliall
need no Juftification againft any falfe Accufation :
For who fhould accufe us ? Chrift will not, Con-
fidence will not \ and Devils, fay they, will have
fomething elfe to do : And they, know that falfe

D. 1 accufa-

3 2 An Hundred of Chap. i.

accufation will be in vain before fuch a Judge. The
fum of this, is, that there will indeed be no day of
Judgment , and no Juftification by decifive Sen-
tence ; yea, and no Salvation ", for a&ual Glorifi-
cation will be a Sentence, manifefted by Executi-
on ( which Mr. Laxvfon thought was called the
Judgment- ) And if no Judgment? then no Judge,
no Reward, no Condemnation, and no Punifhment :
If any Judgment, there muft be Perfons, and a
Caufe to be tryed and judged, i. The Caufe of
that day, will not be, whether Chrift be a fufficient
Saviour, or have made fufficient fatisfa&ion ? It
is not for Chrift to judge himfelf: It is not to
judge God, whether he cledted us ? It is not to
judge, whether we were of the Seed of Adam, or
whether we ever finned ? Or whether the Law of
Innocency condemn us \ And our fin deferve ever-
lafting Punifhment ? There is no juftifying us a-
gainft any fuch Accufation : It muft be all confefs'd
we were the finful Children of Adam-, we de-
ferved Condemnation. But the Caufe will be,
|I. Whether we arelyable, by Guilt, to future Pu-
nifliment? And againft this, our Pardon joftify-
eth us. 2. And, whether we have Right to the
Heavenly Inheritance ? And in this, the Gofpel-
Donation, Covenant, or Promife, juftifieth us ; and
both thro' the Merits of the Sacrifice, and Righ-
teoufnefs of Chrift. 3. And the other part of
the Caufe of that day, is, whether we have part
in Chrift , and the Merits of his Righteoufnefs ?
In which our Faith, and God's Covenant will ju-
ftifieus. 4. And the Queftion, being, Whether
this Faith be that which had the promife , and
not a Counterfeit \ the defcription of it, by its
A&s and Part, and not only by adventitious Signs,
niuft be our juftifying Evidence : The faith that

hath

Ghap. 2. their Err ours defer tied. 33

hath the Promife, is eflentially Chriftianity^ or a
Covenant, accepting of God the Father, Son, and
Spirit of Chrifi, as our Teacher, Prieft,and King,by
affiance, expreffed in aflent, confent,and fubje&ion :
And all that is effential to this •, yea, the neceffary
integrality and modification have their parts in
being the Caufe of the day.

And as to the Cafe of Accufation •, 1. A Virtu*
al Accufation by the Law, which we have broken,
and condemneth us, requireth a Juftiftcation, if
there were no more. 2. The Glory of ChrifP*
Merits, Righteoufnefs and Grace, requireth a Ju^
ftification of us,againft our real Guilt. 3 . And is not
Satan the Accufer of the Brethren, and that before
God ? And did not his Malice fo work againfl: Job,
though God contradi&ed him ?

It is certain, that fencential and apologetical
Juftification relates to Accufation ( virtual or a&u-
al ) and Condemnation. Who frail condemn us, it
is God thatjuftifieth us ? And if we are not juftifi-
ed againfl: falfe Accufations, we [hall never be ju*
ftified againfl; any.

But we all confefs, that we are made righteous,
efficiently by Grace, and conftkutively by Righte-
oufuefs, in defpight of all Satans true accufations>
and againfl all our own unworthinefs, ungodlinefs*
( antecedently ) and guilt j and that before all
Works and Perseverance, fave a true accepting
Faith in Chrift : But if we fhall in judgment be,
decifively declared righteous, by that which con-
ftituteth us righteous i ( of which, no knowing
man herein can doubt, God judging all things tru-
ly as they are J then certainly will men by decifive
declaration, be judged righteous, as being pardo-
ned and adopted by the Merits of Cbrifi, and qua-

D 4 lifieci

34 dn Hundred of Chap. a.

lilied by true Faith, Repentance and Obedience,
for that Guifr.

XCH. They abfurdly hold, that to be juflified,
as to the fincerity of our Faith, from the charge of
Hypocrifie, or unfoundncfs, it is not the Juftifica-
tion of the Perfon : A contradiction that I am
afhamed to be long in confuting. Is it the Faith
and not the Perjon that is to be judged ? Is it
not as it is the Perfons Faith ? What is it to ju-
ftifie his Faith, but to juftifie him to be a true 6*-
Ikvmg Cbrifti&n y and fo to be an Heir of the Pro-
mife : The neceflary qualification of Faith ( if
It be operative ) is as truly a part of the condi-
tion of the Promifes,as that Faith be Faith indeed-

Indeed fome found Divines fay, {_ That Faith
jhfiifieth as as finntrs^ and Works jnftifitth our Faith ^
as i . ..wers. ] But they never meant that

by justifying our F*ith y it iuftifieth not our Per-
fons .:. But that we are at lirft, conftituted juft,
and adopted, upon the condition of a confenting
covenanting Faith, before we have time to fhew
it by outward Works \ and that we are continued
and judged, juilified and intitled to Life, on con-
dition oi our Performance of the EfTentials of our
Covenant-

XCill- They, hold, that we are juflified by the
fame Law or Covenant of Innocency, which con-
demned us : Becaufe, fay they, we have fulfilled
it in, and by Chnft^ falily ( as is aforejaid) fup-
pofijig, that Chnft w 7 as either fuch a Surety as was
in the fame Bond , disjunctively with the princi-
pal, or.elfe that the principal ( man ) was allow-
ed to do his Duty, or bear his Suffering by ano-
. ther : And fo they deny the Gofpel- Covenant* and
Gift, vviiich is that indeed, which juftifieth us by
. fchQ. way* of Rederppuon 5 falfly fuppcflng, that the

very

Chap, x, their Errours clefcribed. *f

very damning Law doth juftifie us, by way of Pre-
vention, as innocent, as having fulfilled iz in Chrift.
XC1V. They fuppofe, that Chrijt w jH not judge
and juftifie us, according to any Law, by which
he governed us, but only by declaring his abibiute
Decree and Will ; giving no Reafon of his Sen-
tence, from the caufe or different performance, or
non- performance of the Perfons judged ; and fo that
Judgment is no aft of Moral Government, or of
Reward, contrary to all the Scripture.

XCV. They falfly fuppofe, that Pardon of fi^
is no Juftification,conftitutive 3 or fentential; Be-
caufe, fay they, that doth but fave us from Pu-
nifhment ; but to be Righteous, is to be by impu-
tation, fuch as have kept all the Law, and fo have
never finned. But we have no fuch Righteohfnefs
as they thus feign •, when the Queftion is, whether
we are fmners ? We muft confefs it, and not plead
that we have no fin. But when the Queftion is,
whether we are to be condemned, Pardon is our
Righteoufnefs •, and having the Pardon of all fin
original, habitual and actual, of omiffion and com*
miffion, we are in ft at it quo print ; and if that be not
enough, to intitle us to -Glory, Adoption added
to it, is: And fo our Right is juftified,

XCV I. They fay, that to hold, that Chrifth
Righteoufnefs and Merit, is to make our Faith, and
holy Obedience, rewardable, is a Bapijh Dodrine
againft Free Grace : As if Chrift had not cofae
to fave his People from their fins, and to make
them holy, and zealous of Love and good Works;
or God were grown fo indifferent to his Image, and
to Chnft within us, and fo forgetful of all his Pro-
mifes of Reward, that he would accept and re-
ward our Fidelity, and Obedience to Cbriftj rte*
ver the more for all Chrft's meritorious Sacri-
fice,

3 6 An Hundred of Chap. z.

fice, Righteoufnefs and Interceffion, which is the
only Price that purchafeth our Acceptance •> and
as if Judgment fhould make no difference between
mens rewardablenefs, but only judge ChriSt to have
been a Saviour to the Eledt.

XCVII. They devife a Plea for the juftifyingof
all the wicked damnable Hypocrites in Judgment ;
while they tell them that there will be no need of
a Justification againft the Charge of Hypocrifie
and Unholinefs,but only againft the Charge of being
finners ; and fo they can fay, that all were finners
as. well as they •, and that Chrifi was offered them
as a Saviour that had made a fufficient Sacrifice
for their forgivenefs : And they profefled to be-
lieve in him, as their Saviour : And as to the
foundnefs of their Faith* there will be no need of
Juftification. And if Chrift {ay y I was hungry, and
ye fed me not, I was naked, and ye cloathed me not, &c.
They are taught to fay, The Righteoufnefs of their
own perfonal Holynefs or Obedience, is none of the
Caufe of the day, to juftifie them, or to be tryed,
and juftified.

XCVIII. Some fay, that Chrift Reconciled Man
to God, but did not Reconcile God to Man •, be-
caufe God was at no enmity with the Eleft, but
loved them from Eternity -, and to the Repro-
bate, he is unreconciled. It is true, that Chrift
made no real change on God by his Reconcilia-
tion : But by his Sacrifice, and Merits, and Inter-
ceffion, he made it a thing Jnft and Meet for God
to forgive and fave us, notwithstanding all our
Guilt, all his Holinefs, Juftice and Truth ; and
fo diilblving our obligations to punifhment,and re-
moving the impediments of our Reconciliation ;
he is by extrinfick denomination faid to be Re-
conciled to us, when he is noway bound to Damn

us;

Chap. z. their Errours defcrihed. 37

us •, and this without any change in God : But the
Clouds being thus difpefled, that were between
God and us, his Face as Reconciled, fhineth on
us. God was in Chrifl: Reconciling the World
to himfelf, by making them capable of perfonal
plenary Reconciliation* by purchafing a Free Par-
don to be offered to all \ tho' they have after need to
be intreated to be perfonally and adtuallyReconcilcd
to God, 2, Cor.$. 19,20. Gods Love of Benevolence,
goer h before his Love of Complacence, tho' the
change be really in the Objeft only.

XCiX. Dr. Crijf$ h and all that fay, that our own
Obedience and Duties and perfonal Righteoufnefs
do us iji -yood, nor further our Salvation (Chrifl:
doing all that ) and that it hindereth Salvation to
do any thing for Salvation, do plainly make Hea-
venly BiefFetinefs,and God himfelf, as fought,loved
and enjoyed to be againfl: our Salvation. For all
our Sandtity , is but our Love of God, and our Frui-
tion of him : And the perfe&ion of this, is our
Heaven and Happinefs ; and Holinefs is here the
beginning of it : And if it be againfl: the Grace
pf Chrifl:, to feek Heaven and the Fruition of God,
and to be receptive of It by Holynefs, and to feek
God, be the way to keep us from him (as not go-
ing out of our felves to Chrifl: ) ; How then is
Chrifl the way to the Father ? How doth he bring
us to God ? Why doth he Sanftify us, and bid us
feek and ftrive to enter ? Will Heaven be againfl
Heaven, and God againfl: God to us ? If fo, then
ftriving to be faved from Sin, and Hell, is the way
to bring us to Sin and Hell } which none would hold,
that knowethhow much of Hell Sin it felf is, and
how much Holinefs is of Heaven.

C. They falfly reproach the Orthodox that erre
Jiot with them, as Enemies of free Grace, and as

38 To moderate Mens ovbr-hot Chap. 3^

not going out of themfdvesy and by odious Words, as
being for Justification by Works : When it is they
themfelves that overthrow all Juftification, and the
Gofpel,as Juftifying us, and Juftification by Faith it
felf, calling it1« Credere^ and a Work : Ridicu-
loufly, making!® Credere and F^Vfcjtofignify diver*
ly : And tell us not when it is the Phrafe, and when
it is the the Meaning, that they oppofe. ff it be
the Phrafe that they oppofe? they condemn Chrift,
and the Scripture \ that- fay, Men are Jufti-
fied by their Words and Works. I If it betheSence,
let them tell what that Sence is, which they
accufej and not confound the Controverfies of the
Nam, and of the Thing. Thofe that they reproach,
Renounce all Works for Juftification or Salvation,
that arrogate the leaft part of the Office, Merits,
or Grace of Chrift \ or that make the Reward
not of Grace, but of Debt : Yea, all that Ho-
nour not Chrift and Grace, more than if he had
not required them ^ and did not, as dwelling in us
by his Spirit, caufe them, and make them accepta-
ble to God : But we will not renounce Chrift living
in us, nor the ufe, and worth of the Image of God.

CHAP. III.

To moderate Mens over-hot Cen firing the

Erroneous.

Reconcil. jTTAving enumerated a Century of their
JLJL EiToars,! fliall next tell you, how,and
why 5 notwithstanding ail thefe groft Corruptions,
you fhould moderate, and regulate your Cenfureof
the Men, and of other fuch.

Ortho, Ton kkvk told me fuffitUntly what to think

Chap. 3 . Cenfuring of the Erroneous. 39

of them, when you have t old me what they hold ; I waft
neithtr judge of the Faith by the Man, nor forbear judg-
ing of the Man by his Faith. Can any man judge
too hardly of men that overthrow all Religion} They
fern to me to be Atheists, Infidels ;Anti- Chrift ians ,Pro-
phane, and open Enemies of all that is Holy and Good 3
fave only the Name of God, and Chrifi, and Free
Grace., and that Good which they ofpofe.

This Char all tr of them y I gather from your own
Words.

I. They deny the only true God, and feign or make
us another God : The true God is Holy, and hateth
fin : But they feign a God, who is the maker of fin ;
yea, that made his own Son the greateft finntr in the
World, by making all the fins committed by aU the
Eletti to be really his fins, and fo making him the worfi
of men.

II. Tea, whereas Devils can but temyt men to fin^
they feign God to tranflate our fins themfelves Ef

Jentially on Chrift, and fo to make him a finntr that
could not be tempted to it.

III. They make us another (pretended) Chrift, and
fo deny the true Chrift, and fo are Anti-chrifts.,
The true Chrift had no fin, but only became a Sacri-
fice for our fin ; which were laid upon him, no fur-
ther than to fuffer for us, But they feign a Chrift?
that was a hater of God, an Atheift, a Servant of
the Devil, and the great eft finner in all the World 9
and yet finned not himfelf.

IV. They deny God dwelling in us as Love, and
Chrifi liv'incr in us by his Spirit, by feigning us to
be never the better for his Grace and inward Ope-
rations, as to any furtherance of our Salvation -, as
if the Life of Chrift within us, were not faving.

V. They deny the great Ends, and ufe of a Savi~
cur, to fave us from Sin, as a means to fave

4<d To moderate Mens over-hot Chap. 3.

us from Hell, and as the means of our Glorificati-
cn ^ and as a Prophet by his Dottrine and Exam-
ple , to teach us how to feeh^and obtain the pur chafed
Salvation.

VI. They deny the Holy Gkoft^ by denying that
his Sanctifying Work and Grace, muft be efteemed
andufedas a furtherance of our Salvation : Becaufc
Chrift hath Javed us by himfelf already,

VII. They deny the Gofpel, while th>y deny it to
be the Law or Donation of God, which as an Act
of Oblivion^ is his Inftrument of our Juftifcation
and Pardon ; our Title to life (for TitultfS eft fun-
damentum juris; J And as the Inftrument of our
virtual Jnfti feat ion.

VIII. They do as Anti-chriftians, deny Ch rift's
Trophetical Office, by which, by Doffrine and Ex-
ample^ he teacheth us what we muft do to be faved-j
And his Kingly Office^ by which h: maMeth Laws
to Rule us, or to Judge us by, as the impofed term of
Life and Death.

IX- They deny the Law of Innocency, and forge
another of their own inflead of it, which nameth
Chrift as infleadof us.

X. They holdall the EleEt Lawk fs and fo no Sub-
jttts of Chrift, while they fay y they are under no Law.

XI. Hereby they deny God and Chrift 1 s Govern-
ment by Law.

XII. They have no humiliation for fin, and fay y
they have no fin ^ for fince ChriFPs death , it is none
cf theirs.

XIII. They hold, that there is no fuch thing as
fin in the World ( of the Elett ) becaufe Chrift toolkit
from them ( before they were born or had it j ) and
he hath none now in Heaven.

XIV. They deny all Juftification by Faith ^ and
fay? that it is not by Faith, bnt by the Objett of
Faith only. XV, Tbef

Chap. 5. Cenfuring of the Erroneous. 41

XV. 'they make Chrifi no true Mediator ', but
fitch a furety as was a party in the Bond with hs^
And fuffered for his own Cm 9 and was condemned by
that Law of lnnocency for us.

XVI. They deny Justifying Faith it f elf ^ while in-
jlead of it they feign a meet belief that we are Ju-
ftified.

XVII. They harden ungodly mm in their damning
prefumption 7 obtruding on them a beliefs that they
are Eleft and Jutt$pcd 9 th<? ungodly ; and telling
them, that this is coming out of themjelves to Chrifi ^
and that they cannot believe this too foon ; and that
Chrifi hath Repented, Believed, and been Holy for
them. .

XVIII. They diretlly fight againfi all mens SaU
vation, by telling them , that they ought to do no
Duty inward or outward^ as a means of their Sal-
vation^ left it be againfi Chrift and Free Grace
which faveth them. And that nothing that they do %
can do them any goody nor any fin 9 pojfibly can do
them any hurt , bee aufe they are already per f eft, and
faved only by Chrifi.

XIX. They expofe Chrift ianity to the fcorn of In-
fidels y by telling men, that it confifteth in that which
every novice in Logick^ or Reafoning, knoweth to be im-
poffible ; that one mans Sins^ and one mans Righte-
oufne/s, fhould be made another s : * Not only fo far
as that of hers partake of the Ejfefts ( Chrifi of our
fins in fufferings, and we of the benefits of his Righ~
teoufnefs} which we all maintain j but that the thing it
felf 9 is efjentially thus transferred : And fo the
Accidents do tranfire a Subje&o in Subjeftum z
And whereas Sin and Righteoufnefs, are Accidents
in the three predicaments of Habit (or Privation)
A&s 9 and Relation , they feign the Habits, Atts>
md Relation, of odious deformity of all the Eleft*,

44 *° Moderate Mens over- hot Chap. 3.

meaning of a Word, may deny the Word, I
yet hold fa ft the matter fignifyed by it And
he that fpeaketh the greateft Errour in Terms
not underftood, may mean and hold the troth*

2. And Coniequences not difcerned, will not
prove" a man to be a real Heretick, or one that
holdeth not the truth, which by fuch confequen-
ces he fubveneth : Therefore all Pacificators
conclude, that Confequences are not to be char-
ged too far, when not underftood.

Or^ho. ' Who h.oixcth mens minds but by their
Words? What ever they be to God who fearcheth
the hearty they are damnable Hereticks in foro EcCle-
iiaftico*

Reconcil. I excufe not the Words which 1 have
largely accufed : I would fave others from them,
I confefs it is Words that the Church mult judge
of, and judge by. But it muft be Words as fig-
niiicant of the Matter, and of the Mind of the
fpeaker. And therefore the Church muft try the*
fpeakers meaning by informing and convincing
queftionsand explications. I pray you tell me,
when you are Catechizing your Parifliioners (young
or old ) do you meet none that in ignorance
fpeak words that fubvert the Foundation ? And
yet when you better fearch their meaning, you
may find that they mean better than they fpeak-
I write againft ail their dangerous words, efpecially
to fave others from being drawn by them to errour,
and to Prevent the errour that the Church and Go-
fpel may receive thereby.

Ortho. But if they defend them^ they are Here-
ticks: For how elfe Jhall we know whether they deny
not Fundamentals (

Recjicil I will tell you how ; Ask him firft,
whether he believe the Fundamental Truth ? If he

fay,

Chap. £. Censuring of the Erroneous* 45*

fay, yea : Ask him whether if he knew that his
Confequence contradicted or fubverted it, which
of the two he would let go ? And by that, you
may know which it is that he holdeth fafteft.

For Inftance, Ask fuch a one as Dr. Crifpe, whe-
ther he would hold that Chrift was really a (inner,
and God made him fuch, and the Effence of all our
fins were his, and none of ours, if he knew that this
were inconfiftent with the perfection and Office
of Chrift, and the truth of the Gofpel ? Ask him
whether he would hold that the fin of the EleCt can=
not poffibly do them any hurt ^ nor any Duty that
they do, be any means or help to their Good or
Salvation, if he knew that this were contrary to the
Gofpel and Free Grace, and tended to mens dam-
nation? Ask him whether he would hold that our
inherent and aCted Righteoufhefs did not, make us
fo far Righteous, and no whit furthered our Jufti-
tication or Salvation, if he knew this were a contra-
• didion, and againft Chrift ?

Ortho. By this Rule, we ftall judge none Here-
ticks, but Infidels ; fvr who will exfrtjly renounce Chri*
si i unity but they?

Reconcil. The Word Bcmicks, is varioully ufed
as men are inclined : 1. Of all that are (tiffin
any hurtful Errour,againft found DoCtrine \ and fo
all or moft Chriftians are Hereticks. For all have
many Errours, and all men are too itifTin their own
conceits. 2. For thofe that confequentially fubvert
Effentials.

uimejius is not lingular, who faith fin Caf. Confc.)
that Theology is fo concatenated, that every Errour
by confequence(near or remote)fubverteth theFoun-
dation. 1 would except only Genealogies,ChroQolos
gies,Topography, Grammar, & fome Prophecies &:
Politiyes : But of meer morals it is not improbable.

E z 3- For

46 To "moderate Mens over-hot Chap. 3.

3. For all that Schifmatically feparate from
the Apoftolieal Churches and their Communion,
and gather Seftsto themfclves, for the promoting
of their Errors ; I provoke you to name to me any
Text of Scripture, that callcth any by the reproved
Name of Hereticks, that did not feparate from
the Catholick Church? Though all Schifmaticks
be not Hereticks (for fome caufe divifions in the
Church,- and yet depart not from it): Yet all He-
reticks in 'cripture- fence were Schifmaticks ; for
itfffrt; fignficth rot only the choofing of a new
Bo&rine, but alio a new Separated Sedt and Church,
for the promoting of it.

Ortho. Fbcfe Libertines are generally Scparatifts.

Reconcile You are hiftorically miflakcn: Dr.
Cnfpc was a Conformift himfelf*, and fo have
been many hundreds, who have held fome of the
forementioned miftakes. Have you read Luther
on the GaLithians ? And 'u£pinns, and Gallus^zxA
Amh[dorphipis^ and Sthlujjelvergws, and abundance
fuch Lutherans, who damn George Major for fay-
ing, That Good works are necellary to Salvation,
and that maintained, that they were hurtful to
Salvation (tho 7 no doubt they meant, that con-
fidence in them was hurtful). JHave you read
Jflebin^ that turned from Antmomiam[m to be
a P apt Ft Bifhop,and helpt to redtifie Lmh:r\ Phrafe,
by calling him to oppofe him ? Have you read
Learned Beza himfelf, and many? and many fuch
excellent men, both Calvinifts and Lutherans, of
imputed Righteoufhefs, and againft Imputing
Faith for Righteoufnefs, and of the definition of
Faith ? Till Camera, Placeus i Amyraldasfiapelltts^c-
fiardns^. Codurciu, BlondelyDalUnsr, Drelincottrt ftopt
£hem \ and before them Melanchthon, Sneer, and
after- C & guts, Qkvian r Vrfm r Parens^ Sculte-mis,

Wends-

Chap. 3 Cen faring of the Erroneous* 47

Wendeline-y Ludovitus Crocius^ Conradus Bergius y
Johannes Bergitts, Martinins , and filch Other great
Divines flopt thorn in Germany y How many fpeak
indefenfibly ? How many Bifhops and Confor-
mifts in England^ have held, and written unjufti-
fiable words about Jjuftification ? Was Dr. Tdly
a Non conform ift ? No, nor Mr. Rokrmoh, Mr.
Wulkgr, and many fuch, before the Aflemblies
times.

Though Dr. GeH, Mr. Thomdiks* and many
fuch did ill, in inveighing againft imputed Right coup
fiefs ^ in undiftinguiihing wotds ; yet too many by
a very ill fence and fort of it, gave them too much
occafion ; which put fo many Learned, Judicious
Divines to explain it, of whom in 'England the
chief were Ant. Wot ton ^ Mr. William Br adjhaw 1
Mr. Tho. Gataker, Bifhop Davenant, Bifliop Rolen
Abbot y Mr. William Fenner^ and other Zealous
Converting Preachers i fuch as John Rogers, Tho.
Hooker., Tbo, Shepbard, and tlie ffyco - England
Churches againft Mrs. Hutcbmfon^xA Mr Wheeler,
that by Mr. Weld published the Narrative <f the
Antinomian Error* 9 and of the ftrange Monfters
from' Mrs. Dyer i and Mrs. Thitehinjon^ and her
death; and of late, Mr- Ben'yWoodbndge, Mr.
Tho. fiotch^s, Mr. Tho. Warrcn y Mr. Graile, Mr.
■Jefop; but especially Mr. Truman, Mr. Gibbons
of Black fryers, and Dr. Stillingfleet. It is not a
thing unknown, that it was not only fuch as you
call Separatifts, but many Bifnops and Confor-
mifts, that in opposition to Popery, for want of
diftinguifning, have fuch words about Imputation*
as encouraged the Antinomians. Therefore you
cannot take all as Hereticks in the Scripture-fence,
who hold the fame Errors.

E 3 Or tho.

48 To moderate ftiens over-hot Chap. 3.

- Ortho. Then we fall not hn tl is>> if

men do not fegregatc thr,>ij/ives to propagate it,

Rtconcil. You may know what opinions are per-
nicious, ( or if you will Heretical) when you
know not whether the man be a Heretick that
owneth them : Ever, the Heretick Hereticating
Papifts fay, there muft be ait obftinacy againlc
lufficient Jight of evidence. 'And all tenati**
oufnefs through prejudice, ignorance, or inca-
pacity is not obftinacy. If your Schoiiar or Ap-
prentice be feven years learning what you teach
him, it may not by- that be proved obftinacy.

The word Hemul^ is ufed as pleafe the {pea-
leer, in yarkius fences. iQ Some call all Here-
ticks that obftinately oppofe any Opinion for
truth) which the Church determiheth to be Be-
lieved. 2. Some call all Hereticks that gather
any fegregate Church to maintain or propagate
any Error. 3. Some call all Heretick~, who oppofe
any Point eilentia?! to Chriftianity ', though but
ignoraatly by remote ton Sequence. 4. -Some call
thofe Hereticks, who deny feme one eflential Ar-
ticle o£ Chriftianity, dire&ly and .knowingly,
while they own the reft. 5. And fome, call none
Her-eticks but thofe that joyn together* the de-
fying of feme eflential Article dire&ly or by
plain evidentr confequQn^, fchd'gathen>ifegregate
Churches to propagate it? and do this obltinate-
ly againft fufficient lights If you -will-life the
Namz, tell men which oi Bhefe yc;i men

Ortho. Tftut encoursaz Hctefie 5 it [0

hard- to knorv a Htrtttt^'- May we not kwtv them
by their Bourin: ?

RecoxcU. Yc ;:now what is Error, and

Heretical, when you know not the man to be
an Heretick : do what you can juftly, to fave

men

Chap- 3. Cenfuring of the Erroneous. 49

men from their Error, without unjuft and uncha-
ritable cenfuring of the perfons. To which end
I remember you of the writing of worthy Dr.
Fowler, that Holinefs is th?. defi^n of Chrijiianity :
If then it prove that many of thefe that hold thefe
bad opinions, are men of flncere Holinefs, then
Chriftianity in them hath reached to itsdefig'n: Now
I rind that the molt of them that I have known,
Teem to me to be perfons of ferious Holinefs
f notwithstanding their infirmities) : They are Zea-
lous .towards God ; they greatly honour Chriffc ;
they atfoid known Sin \ they live juftly and cha-
ritably towards men \ yea 3 it is the Piety and Strict-
nefs of the lives of many of them, which hath
drawn many well-meaning ignorant perfons to
their Errors. Bunnian, an unlearned Antinomkn-
Anabaptift, wrote againft the forefaid Book of
Dr. Fowler \ yet f abating his reparation) I never
heard that Bunnian was not an honeft Godly man.
If then he attained the defign of Chriftianity,
• was he not a Chriftian?

Ortho. Could he be Godly thjt /aid arid did fo
much aaainft the Truths and Fo fftUvh to draw men
to his Errors ?

Reconcil. There is no man without many Er-
rors : And do- not all defire that others fhould
take that for Truth* which they take to be Truth ?
And how few be there Id the world, that em-
body not with fome Seft or Fa&ion, for the pro-
moting of their Opinions ? And how few that
do not over - vilifie and wrong thofe from whom
they differ?

And Bannians laft preachings give me hope that
he repented of his Errors,; for he Zealonfiy prea-
ched but the common acknowledged doftrine of
ChriiPs readinefs to receive : and pardon conver-
ted finners. E 4 Ortho,

ftp To moderate Mens over-hot Chap. 3.

Ortho. But unholy Dottrine will not make men
tyoly, nor confift therewith,

Reconcil. 1. It is Holy Dodrine, pra&ically re-
ceived, that maketh them Holy *, and that which
is Unholy, is 'received but notionally, and fo pre-
vaileth not againft the power of truth* No cloubt
but falfe unholy Dodtrine greatly tendeth to un-
holinefs of heart and life; Therefore let us all
do our t?eft to cure it. But it is not the lhar-
peft cenfures, nor the greateft fiercenefs, or fou-
left words, or punilhments, that are the right or
wifeft way of cure : But the cleareft explication
of the Truth, and the moft loving and meek in-
truding oppofers, if God peradventure will give
them repentance, to the acknowledging of the
Truth.

Ortho. I am fure General Councils^ and Heathens*
Bilhops and Emperors alfo of 'old \ were fever e againft
Hereticks.

Reconcil. What will you fay> if I fully prove,
that Hereticks themfelves, as* fuch 5 did not more,
hurt to the Church, than the ftir and violence
iiftd againft them that were accounted fiich, hath
done, and flill doth? No, nor fo much hurt:
But what need I more proof of this* than what
Popery hath done thefe 800. or 900. years in the
World ? Did Htreticks ever murder fo many
.hundred thoufapds as thePapifts did of the WaU
denfts, Bohemians , French ProteftantS) Dutch, Irttfu
Engl ft, PoUnders, Hungarians, &c- by Wars, Mat
facres, Inquifitions, &c.

Ortho. fhofe men were not Hereticks y but mcnfaljly
accnf^d of Herefie : Why inftance yon in Papifc
. Tyrants I

Reconcil. And who think you will be Judge who

fhall fuffer as Hereticks? Will it not bethofe that

' ' are

Chap. $. Cenfuring of the Erroneous. j x

are uppermoft, and get greateft itrength ? And arc
thofe ufually the wifeft : Who is the Judge, now
in the Turks Dominions? and among CJiriftians?
vyho is Judge in Mufcovy^ where Preaching is for-
bidden ?

Ortho. But it is the Clergy that is the Judge of
Here fie.

Reconcil. And how fmall a part of the Earth is
fo happy as to have the major part of the Cler-
gy, wife, found, honeft and orthodox ? Whereas
the Clergy fo powerful as in the Roman Kingdom ?
And where more erroneous, or more cruel ?

Ortho, But you tmtft inflance in times of tht
Churches Purity , and not in the time of A-iti thrift 's
Reign.

Reconcil. Few of us are agreed, when the time
of the Church-Purity ended, from the Apoftles
days ^ till the Fall of the Pagan Empire, there were
great Numbers of Hereticks in the Church ; and
no Sword was drawn, or deflved> againltthem, by
the Churches: And yet all the Number of that
time, mentioned by Epipbanius^ hurt not the Church,
fo much as the Pride and Contention of the Cler-
gy, even before Dwclefiavs Perfecution, if Eufebius
may be believed, lib. 8. c. 1.

And for long time after, the Church abhorred
the ufe of the Sword, or Violence, againft Here-
ticks : Or elfe Martin had not with fuch abhor-
rence, feparated from the Bifhops that were for the
ufe of the Sword, againft the PrifcilUn Gnofticks.

And whereas Anftin is cited as the chief that
changed his mind herein, his inftance is but one,
and it is ufually abufed. 1. It being not againft
Herefie, but Schifm, that he writeth : The Dona-
tifts were Prelatical Zealots, that thought them-
felves the greater Number, and fo called them-

felvcs

5^ To moderate Mens over-hot Chap. 3.

felves the Church ; for being the fuppofed Majo-
rity in Africk^, and having the trueft Bifhop, as the
Papifls and fome Preiatifts arrogate the Name of
the Church on thofe Accounts : What Errour had
they more than Cyprian, and all his pious Coun-
cils had, raving their Faftioufnefs for their own
chofen Biihop.

2. And it was not this Shifm neither, that Au-
ftin, was for Violence againft, but to reprefs Force
with Force -, for the Donatifts ufed Murder and
Violence.

But come to the Times and Councils that fup-
preffed Hereticks with the greateft Zeal, I have
nothing herein to fay againft the Council of Nice ^
though fome good men think that they had done
better to tolerate the E after- Day different j yea,
and to have done lefs to ftir up Difputes about
fiDne feubftance i Bun do you think Nejlorius
did more hurt, by faying, That Mary was not to
be called, The Mother of God ; but, f The Mother
of him who is God, 3 than was done by banifliing
him? Who was fo far from being a Sedary, that
he was the greateft Patriarch, and fo deadly an
Enemy to the tolerating of men, called Hereticks,
that he began with urging the Emperour to pro-
fecute them-, and was juftly fo ufed for his Vio-
lence, as a Heretick himfeif: AnJ being banifh-
ed, let up fo great a Party in Syria, and other
Countries, to this day, called Nejtorians, as con-
tinue the abhorrence of the Council of Calcedon
2nd EpkcJliSy and the Church of Rome, and the
great Divifions of the Chriflian Church , Would
the tolerating of the accufed Phrafe have done
fo much Hurt as this ?

And did the Bilhops and Councils, that con-
demned bis Adverfaries, Eituches and Dhfcrrns,

and

Chap. 3 Cevfaring of the Erroneo us. fw

and banifhed him that was the fecond Patriarch
of the Eaft, do lefshurtto the Church, than it
would have done, to have patiently inftrufled
them in what fence Chrift's Nature remained Two*
and to have granted, that in other fence and re-
fpett, they might be called One, as agreeing and
united ? When now the Entychian Jacobites, by
Diofcorus Banifhment, fill the vaft Country of A*
bafjia-j and many other Countries, in Divifions from
other Churches, and Opposition to the Councft of
Calcedon.

And did the Monothelites do fo much harm, by
faying, thatChrift might be faid to have but-One
Will dnd 'Operation, (b? Concord, called One J as
all the Councils and Bifiiops did, by their con-
demning and profecuting them, till the Imperial
Churches were by it broken all to pieces ?

And did the three Words in the Writings of
Theodora, Ibas and Theodore Moppufi, do fo much"
hurt, as the Councils that condemned thefe Tria
Capitida did, by woful Divifions ?

Or did they, that fufttman called CommkoU,
do more hurt, than he did, by murdering thou-
fands, and wafting *Aigypt, and other Countries,
by his blind Zeal againft Hereticks ? Surely there
is no Comparison in the hurt*

Epiphanuis himfelf rec'ordeth how much hurt He-
reticating He&t did, againlt Andws and others cal-
led Hereticks : And Lucifer C dam amis was made
a Heretick, for his inordinate Zeal againft the Ad-
rians themfelves. And I think few now doubt, but
the blind Zeal of Epiphanivs hlmfel^ and of Cyril
Alexand; and the Council that condemned Chry-
fojiom, as if he were not hot enough againft Origin,
did a great deal more harm than good : And thac
Aniens and PvGcltfc, by their Indulgence to the Jq~

anitts-

54 To moderate Mens over-hot Chap. 3,

amus^ were fain to heal the Wounds that thofe
mens Heats had made. And more than Socrates and
Zoz-omene tell us, that the faid Attkus and Proclus
did the Church more Service, agarnft the Nova-
tians % by Gentlenefs and Liberty, than their Pre-
cleceJIbrs ever did by their zealous Fiercenefs.

The Church hath fufFered much by Setts and He-
refie, but, I think, much more by the ignorant Ty*
ranical Attempts of fupprefling them, and of fuch
as are falfiy accufed of them.

Ortho. But the Errours of former Times muft not
fiop car Zeal againji Errowr % nor reconcile us to He-
refit.

Rceoncil. But why do we not enquire how far,
even the godly Orthodox-Minifters, in thefe times,
alfo have been guilty of occafioning that which they
jaftly reprehend ?

I have feldom obferved any Herefle or Errour
to rife up, but what the Orthodox were a culpable
Caufe of : The Chief Rife of Anabaytifty hath been
by our mofl vile Abu e of Infant^Baptifm, 1 Recei-
ving all Infants of Atheifis and Infidels. 2. And
that, on an unproved Title, and on the perfidious
Vows and Sponfions of God- fathers and God- mo-
thers, that never owned them, nor intended to per-
form their Vows- 3. And forceing Minifters to
b3ptife them againft their Judgments. 4. And
worft of all, initead of caufing them at age, fo-
Jemnly to renew their Chriftian Covenants, chea=
ting thoufands of ignorant Souls, with a Ceremo-
ny, called, Confirmation.

So have the Scfaratifts rifen from the Corrupti-
ons of the Clergy and Church, and their wicked
Lives , and Tyrannical Impositions and Perfec-
tions.
And fo have thefe Antiwmans rifen, firft, From

the

Chap. J. Conjuring of the Erroneous. 55

the Papifis Falfe Dodtrines , about their Good
Works \ and next, From many godly Protectants^
feldom, and unskilful opening the Myftery of Re*
demption and Grace, and preaching almoft all for
Humiliation,. and too little of the wonderful Love
of God, revealed in Jejns Chrifi , till Dr. Sibbes
and fuch others, led them into another ftrein:
And, thirdly, by their unskilful Managing the Do*
ftrine and Controverfies of Juitification ; till the
Bnme and French Divines abroad, and Da<vtna.nty
jint. tVotton^ Rradjhaw, Gataker^ and fuch others
at home , taught them to fpeak more diftin&ly
and folidly, ( which Le Blancl^hath done above
all before him. )

And they, that by Unskilfulnefs have occafion-
ed other mens Extreams, ftiould not be over-rigo-
rous agalnft them.

Enquire into the Temper and Lives of mofl: of
this fort of men, among us of late, Qeven Dr- Crifpe t
Lane after Town, Walter Cradok, Salt mar fij 9 Den^
Hobfon-i and fuch other j and you will find, thac
though they had their Temerities and Biemifties,
they were in the main, Men, far from wicked and
prophane Lives \ much more, Mr. Walker % Mr. Ro-
borough^ Mr* Crandon^ Mr, Eyir, blind Mr. Troughs
iar f Dr. Tally y and fuch other that came too near
them,

I will now inftance more largely , in one, who,
in the Fervour of his Zeal,Preach'd at P inner s-HalL-
Letture, and after printed a zealous ignorant Ser-
mon, againft fuch of us, as judge not asconfufed-
ly and erroneoufly as himfelf ; when I had avoided
Preaching on any fuch SubjeQ;, and Printing what I
had long before written on it, left I fhouid revive
the Strife •, and yet he is known to be a worthy
vertuous Man,

I will

y£ To moderate Mens over-hot Chap. 3.

I will give you yet another Proof x that fuch
may be ferious godly Men, who Preach a Dottrine,
quoad ferba^ Heretical or Anti-evangelical. The
Renovation of an unfan&ified Soul, requireth a
Change fo great, on ail our Faculties, .as mud
turn a meer natural man into a fpiritual \ and
give a man a new End, new Principles, and a new
Heart and Life ; and this by Divine transforming
Influence : But to cure one of thefe Erroneous
Men, there needs not fo a great Renovation, but
only the better informing of an ignorant mans
Judgment, that was carryed away by Education,
Prejudice, the Veneration of his chief Teachers,
and the weaknefs of his own dull undiftinguifh-
irig Mind -, yea, perhaps, the Cure of his Igno-
rance, in Grammar or Logick, in fome one word,
.may make him Orthodox. '

. Could you but get out Prejudice and Ignorance,
fo' far, as to teach thefe men but Two or Three
Diftinitions , in all likelihood , it would cure
them, E. G.

1. To diftinguifh between a Surety antecedent,
and fubfequent.

2. To diftinguifh between the Righteoufnefs of
Chrifl-j given Or imputed to us in Je it felf, (one
mans Accidents made anothers ) and his Righte-
oufnefs given us in its Effects and Benefits, repu-
ted the fole meritorious Caufe-

3. Between Justification by Efficiency, ( prin-
cipal and inftrumental ) and juftifying us confti-
tutively , ( as Matter and Form ) juftifying by
Grant in Law, or by Evidence, or by Witnefs,
or by an Advocate Defence, or by Judicial de-
cifive Sentence, or executely ; and thefe, as fup-
pofing adtual or legal Accufations.

4. Between the Law or Covenant of Innocen-

Chap. 3. Cenfuringof the Erroneous. ^y

cy with Adam ; the Mediatorial Law or Cove-
nant to Chrift \ the Common Law of Grace,
maie with Adam and Noah - 9 the Covenant of
Preculianity with Abraham-^ the Political Law of
Mofcs to the Jews ; and the Law or Covenant
of Chrift, of Grace, of Faith, by which Chrift
doth Govern, and will Judge his vifible Church.
Get unftudied dull heads, but to underftand
thefe four diftinftions, and you cure them with-
out a new regeneration : And doth not this prove
that they are Godly?

To inftance no more, but in the firffc ; an An-
tecedent Surety is either, 1. A party in the
Bond ; 2. Or an Inftrument of the party Bound.

1. If two perfons be bound disjunctively (this
or that J to a Duty or a Penalty, the bond is
anfwered if either of them perform it- If the Law
to Adam had either faid, thou, or Chrift for
thee (halt perfectly Obey, (halt drefs the Gar-
den, (halt take Eve for thy Wife ; or that thou
or Chrift: (hall fuffer for not doing it •, then
Chrift's performance had antecedently freed us
from Guilt and Punifhment.

2. Or if the Law had faid or meant, thou (halt
Obey or Suffer by thy felf, or by thy fubftitute
or per alium as a man may pay his debt by his
Servant) or appear by his Attourney •, then Chrift's
Righteoufnefs or Suffering would have proved us
guiltlefs.

But a fubfeqwm Surety, who, after the guilt*
doth voluntarily, as a Mediator, undertake the
difcharge of the guilty, is no fir id or abfolute
Reprefentative, but, as a Mediator, purchafeth
the Captive, to receive his Grace on the terms,
and to the ends, which by a Law or Covenant
of Grace, the Mediator (hall appoint.

CHAP.

$<> Reasons againjt a Chap. 4.

C H A P. I V.

J\4j Reafjns againft a tedious netdhjs Confutatun.

$$&. 1. *Tp H E chief thing that I intended next
JL to be done, that is, To Confute the
Hundred Errors before named ^ I am, on further
thoughts, difcouraged from performing: 1. Be-
caufe, upon perufal, 1 find that I have already
done it lb oft and largly in many Books unan-
fvvered, that repetition is like to be difgracefully
naufeous : 2. And they that will neither anfwer
nor read what I have written 3+ years ago> or
20, are not like to read what 1 fhall write now.

In my Confeffionof Faith, Printed 1655. I have
fo largely opened this Controverfy, about Jufti-
ficationi Faith, and Works, in necefiary diftin&i-
ons, and many fcore felf-evident Propofitions,
and many fcore Arguments, and abundance of
exprefs Texts of Scripture* and above an hundred
Teitimonies of Proteitant Churches ConfeQlons,
and eminent Divines, that I find very little need-
ful to be added.: And why fhould I think they will
read more that will not read that ?

In ray Apologies, I have Anfweredthem that
have oppofed, and have had no reply.

In my Treatife of Juftlfication^ I have done it
over again.

In my Catholic!^ Theology, I have thrice over-
done the fame by Explication and Confutation
diftinftly.

In my Treatife of Juftifying Right eon fnefs^ in a
Difputation y and an Anfwer to Dr. Tally, and
to Mr. Canwigbt, I have done the fame, perhaps
top largly.

Chap. 4. teJiousyntedlefs Confutation. 59

In my Methods Tbeologi& 9 I have opened the
Cafe methodically and briefly.

In my Lift of Faitb^ I have clearly explained
it : And muft I expect no Anfwer, and yet do all
again ?

2. But my great diflfwafive is^ that it will fwell
the Book to fo great a magnitude, that few will
read it; fhould I cite all, or moil of the plain
Texts of Scripture that confute therm how greac
a part of the Bible muft I Tranfcribe ? Yet do-
they lay Salvation on points that no one Text of
Scripture mentioneth.

Sea. 2. 1. If t fhould cite all the Texts that
prove that we are truly Sinners, though Chriffc
hath been a Sacrifice for our fin, and that the -
guilt of Fatt and Fault, on us, is not taken off"
by Chrift's taking the penalty ; but we are verily
finners ftill \ How great a part of the Bible may
\ recite to prove it ?

Sett. 3. 2. If I mult prove that Cjjirift is and
was no finner, by true imputation of our fin, as
to the guilt of Fatt or Fault, but only as a Sa-
crifice bear the Penalty ; it would be a re-
proach to the Adverfarics, to need a Confutati-
on of their Blafphemy, and all the Gofpel would
confute them.

Selt. 4. # 3. Should I cite all the Texts tha£
prove us to need, and have an Inherent and Adt-
ed Righteoufnefs by Grace, befides Chrilis Per-
fonal Righteoufnefs Meriting for us, above fix
hundred Texts of Scripture exprefly pove it*
and how tedious and needlefs a work is this ?

Se&. 5. 4. Should 1 prove that All Righte-
oufnefs, fo far maketh Righteous; and that making
Righteous, is a Juftifying, which goeth before
Judging us Righteous v and that it is a putid con*

F tradition;,

6o Reafins agdivfi a Clmg. 4.

tradition, to fay, that any Righteouftfefs doch not
make Righteous, tntanpum^ School-boys would turn
it into a derifion'of the oppofers.

Sett. 6. 5. Should I prove by Argiiment>thatno .
Accident can by ye fame numerically in divers. Sub-
verts, nor nan-fin a S/tbjecto in Subjettiim 5 and fo the
Habit, Art,and Relation of Righteoufnefs in Chrift's
Perion, cannot in it felf be our Habit, Aft, or Re-
lation, unlefs our Perfons,and ChrilTs, be really the
fame-, every novice in Logick, would be too much
cccafionedjxunfult over the ignorant gain-fayer.

Seft. 7. 6. Should I prove,that to Juftify Effici-
ently by making Righteous, and to Juftify Confti-
tQtively (being our Righteoufnefs ) and. to Juftify
by Plea, or by Witnefs,or by Evidence, and to Ju-
ftify in Eftimation or Account, and to Juftify by
deciflve Sentence of a Judge, and to Juftify Execu-
tively, and to Juftify privately in Confcience, and
to Juftify publickly before Rulers or the World, or
niore publickly , at the Bar of God, are feveral fences,
of the Word Jxfi;ficatton y and feveral forts ^ what
man of fenfe would not pity the Confounder that
denyeth it, and talk, as if the Word had but
one fence ?

Sccb. 8. 7. Should I prove that by Imputing* Paul
meaneth truly accounting a man Just that, is fo ; rec-
koning that to him which he hath, and "not feign-
ing him to have what he hath not ; even Dr. Crifpe
harh fpared me that labour, venturing to fay, that
the contrary fence of Imputing, maketh God a Lyar,
or deceived. God never judged a mail Righteous,
that was not firft made fo.

Sett. ^ 8. Should I prove, that by Works,?zu\
meaneth thofe that make not the Reward of Grace,
but of Debt •, and James meaneth thofe that are
She effects of Free Graw, and purely fubordinate

to Chrift, as commanded by him ; the exprefs Texts
do make it needlefs.

Sell, io. 9. Should I prove, that Chriffc is our
King, and Ruleth and Judgeth by his own Law,
and hath not made us Lawlefs, and all Judgment or
Rule is now committed to him 3 and that the very Law
of Nature, is now his Law ; and alfo the Law of
Supernatural Revelation, called by iW, the Law
of Chnjl^ the Law af Faith and of Grace •, and by
James ^the Law of Liberty ; the whole fcope of the
Gcrfpel, faveth me that labour.

Sell. 11. 10. Should I prove, that Chritt in efe
objeftivoj as the Objed of Faith, is the very fpecify-
ing form of that Faith it felf-, and fo, that to be
Juftified by the Objeft as fuch, and not by jtbac
Faith it felf, is a notorious putid Contradidion ;
or fhould I fland to prove that Faith it felf, is
faid by Paul? to be Imputed for Righteouirefs in
meer fubordination to the meritorious Sacrifice and
Righteoufnefs of Chrift, and in conjunction with
Free Pardon and Adoption purchafed by Chrift \
how needlefs a work is this made by the Text ?

Sett. ix. 11. Should I ftand to prove,that Elect
Infidels* Atheifts, or wicked Men are not Juftified*
while fuch ( fave as God maketh them Juft by Con-
verfion & Pardon) all the Scripture tell us, it is ne«d-
tefs, and that Eternal Ele&ing to Juftification, is not:
Juftifyingv nor yet Chrifts dying for us, till He
btgww to us y as well as for hs.

Sell, 13 . 12. Should I ftand to prove, that men
fell be judged according to their Works, and that
God is the Rewarder of them that diligently feek:
him i and that Chrift hath frequently promifed Re-
wards, and that the fame Salvation, which, as to
Vdnt % is no Debt 7 bttt meerly a Free Gift of Grace
tbrougfr Ghnftiikjctv^f W the Qrder of Conveyance^

F af %mvi

6% Reaftws againfl a Chap. 4.

given on Condition as a Reward, that Fatherly Love
may attain its ends by Sciential means, and not
only by Povrer ^ Mrs ally producing Moral Ejfctts^ in
conjunction with Lbve and Power \ and thus, that
the pardoning and faving Aftsof the Covenant,
impofe Conditions, as receptive qualifications, which
yet are all the Effefts of Grace, the whole Scripture
rnak'eth this a needlefs task,

Sett. 14. 13. Should I prove the diftin&nefs ;
r. Of the Law and Covenant of Innocency. 2. And
of the Law and Covenant of Mediation. And,
3> Of the Mediators Law and Covenant of Grace
impofed on us, and fealed in Sacraments; And
that the fame is both a Law and Covenant, and that
the Covenant of Grace, is the Inftrumental Gift
of Pardon and Jollification •> How much of the Bi-
ble mufi: I transcribe ?

Sttt. 15. The like I may fay, of mod of the reft,
which I doubt, I have been too large in proving in
all the fix, or feven, or eight Books before named.
I thought alfo, to have diftin&ly anfwered th
Printed Pinners- Hall Le&ure, but he that can no ,
find it more than fully anfwered, in the forefaid
Books, either never read them, or Anfwers tofuch
a man* will be vain.

And I am forry, that the fame hand in another
Lefture, elfewhere publifheth,that C" That any are
* c brought to believe tn Jefus, is as great a Miracle, as
cC the Refurrettion of Chrift from the dead} p. 223.
" And after £ There is not a greater Inflame of
<c the Tower of God in the whole World, than this-, in
** -bringing over the heart of a /inner to believe in
" Chnft.]

If grieveth my Soul to think what Scandals are
thus given by good Men to Papifts, Infidels and fre-
pidketi Smners, and what work they will make

with

Chap. 4. tedians y needk£s Confutation. 6y

with it. No doubt but Faith is a great and difficult
Work, and wrought by Almighty Power: For
God hath no. other Powqr, but: Omnipoten^:
omnis Dei Votkntia eft OmnifGuntia, quia -Infinita.
Gods Power is his Efience : But the Inflates and
Demonftrations of it, are as various as the Effe&s.
Your Finger or Tongue, moveth not, but by Qna-
nipotency : But every Motion or Fly, Is not
as great an Inftance or Demonftration of Power,
as Faith is. Nor Faith fo great an Inftance as the
making of Angels, Men, Heaven and Earth, Sun,
Moon, and Stars, their Natures, Motion and Or-
der : Divines have hitherto taught, that Power is
eminently manifefted in Creation and Natural Pre-
fervation, tho' with Wifdom and Love •, and Wifdom
Eminently manifefted in Government, and Love in
Glorifying Ctho' they were conjunct in each)
Man cannot work Miracles, and that fo great. And
1 do not believe that God damneth all unbelievers,
as for want of an Ad as great as the motion of the
Sun, or making the World.

And if it be a Miracle, and as great a one as
Chrift's Refurre&ion, How can any believer doubt
at all ? Why was Chrift's Refurreftion Prea-
ched by the Apoftles, fo much as the Proof of the
Truth of Ghriftianity,and not the Faith of every be*
liever ? Then we need hob go far to prove the Chri-
ftian Verity : Every poor Boy or Woman that be-
lieveth, hath the fullcft Proof, and as great and
miraculous as Chrift's Refurreftion. Why fend
,we not Infidels and Doubters to this Miracle, which
ft about them in all age^ in thoufands ; Over-doing
is undoing.

And yet no doubt, the Author faith truly, that
Faith in Chrift is fo hard a Work, that he that never
found it hard, hath none ( or hath it but in the feed,

F 3 an4

64 Rcafons dgahfi #, &c. Chap. 4.

and yet unrooted, or untryed. But alas ! Infidels
find: it too hard to them.

To conclude, Inftead of the larger part of the
Proof or Confutations which I intended ; 1. 1 (hall
with this, Annex a brief Treatife,. refolding a mul-
titude of Gontroverfies about Julftfication, which I
hayfelaid by, about Fifteen Years.

2. *I refer you to the forefaid former perform
forrnance of it.

3. Were I not difabled by Pain, and the ap*
proa'chesof Death, I would be ready to Anfwer any
fober, rational Obje&or.

( 6$ )

5r#. i . X i\ /Hereas divers fay, they were drawn
V V in to prefix their Names to this
Drs. Book, becaufe they were told 3 that the Er-
rours were expunged : Upon peruial, I find than
it is ho fuch matter ; but in Vol. 3. Ser, 3,4. &c„
the Author rather more frequently inculcateth the
WOrft of them, v f iz+. V %k4t fin cannot hurt any
that are Elett^ or that Christ dyed for, 3 And
that Dp I. Joh. h is a powerful means to keep them
from finning^ to believe that if they fin f it ev
them no hurt. J

Sett. 2. The Text, drew him to ufe the Name
of finning. £ / write to you, that you fin not. 3
But did not the Contradidion of it to his Do-
ftrihe convince him, /while, he read the Text a-
gainfl; iinning ; judge whether he took cot the
thing to be impoffible ? He faith, Tho' fuch do
Murder, commit Adultery, Blafphemy, Idolatry,
or any fuch thing, they are no Murderers, Adul-
terers, &c. or Sinners \ becaufe it is Chnlt's fin,
and not theirs, and cannot be his and theirs 500,-,
fo that- they may live in the Ad, but cannot\fin>

Object. But it was their fin once^ before it was
Chrifis fin?

Anfw. No -, He faith, that it wasChrift's fin, if
not from Eternity, at leaft above Sixteen Hundred
Years before we were born. And he that had

F 4 pq

66 A ?oft-fcript.

no being, could have no fin : And Gods fore-
knowledge of future fin, maketh not (in : Nay,
he could not fore-know, that which would never
be*, fo that indeed, Chrift could not take our fin'
as his, which was not ours, nor ever would be
$t ail : And if he had, yet I hope they will noc
fay, that now in Heaven he is the greateft fin-
ner. And-fo, there neither was, nor is, any fin
in us or Chrift.

Scot. 3. But as he repeateth this Errour,I will
repeat my Lamentations and Warning to this
tempted SeH . Hear it as SmuUtoris Tubam? the
Watch-mans Trumpet, that would deliver, if it
may be, more than his own Soul.

1. Is it poflible, that that which is evil, and
the greateft evil It felf, can be in hs 7 and done
by hs^ and do us no hurt ?

2. Can that do no hurt to the Eleft-, that mab
eth fuch calamitous Confufions in the World ?
What, that which filleth the Earth with the dark-
nefs of Ignorance, Idolatry .Infidelity, bloody Wars,
Perfections, Torments, Flames, Famine, Malig-
nity, and yet do no hurt to any that are Eleft,
no, not while they are fuch themfelves ?

3. JDid jWcall himfelf mad againft the Saints,
unworthy to be called an Apoftle, a wretched
man, for that which did him no hurt ?

4. Did David write all the lamenting Words
of Pfal. 5 1 . and many others ^ and Aftph % Pfal. 77,
&c. for that which did them no hurt?

5. Did God pronounce all the Curfes, Lev. 26.
and Dent. 27. eK againft that fin that will not
hurt the Eleft that then lived ?

6. Are the recitals of the Jews fins and punifh-
ments, pfal. 78. and 105, 106. &c. of things that
cannot hurt the Eleft?

7- Did

APvJt'ftript* 6f

?. Did God fend the Jews into Captivity tq
Babylon for iins that do the Eleft no hurt ; even
for penitent Manaflhs** fins ?

8. Are all God's threatnings in the whole Scrip-
ture, even fuch as Chrift's Words, ~Job. 15. Heb. 6.
Heb.iO- and Rev. 2, and 3- againft things that are fo
h3rmlefs ? Muft we ferveGod acceptably with Re-
verence and Godly Fear, becaufe he is a confuming
Fire ; and becaufe it is a fearful thing to fall into
the Hands of the living God, if no fin can pop-
fibly do us any hurt ?

9. Doth not this opinion contradift every Ar-
ticle of the Creed, every Petition in the Lords
Prayer, and every one of the Ten Commandements ?

10. If it be no hurt to be tormented with pof-
felfions of the Devil, to be Lunatick, Blind, Lame,
Dumb, Toxn^&c. Why is Chrift fo Praifed
for healing fuch, and why appealeth he to his
Works againft unbelievers ?

11. If it be no hurt to be mad, what is Bedlam
good for? Or to be tormented with Stone, Col*
Ucfa Convulfion, or any Difeafe; why will thefe
Phanaticks fe?k to Phyficians, ufe Medicines, and
groan in Pain ? Poflidcnius would confute his
Tongue by a fower-face or a groan ; when he faid,
O Pain^ thoH \h alt not make me confefs that thou arf
(malum ) ill, or bad.

1 2. Why do we not take up with the three
firft Petitions in the Lords Prayer, if our own In-
terefl be not next to be regarded and prayed for ?

13. Why pray we for our daily Bread, if there
be no hurt to want it -, or for the pardon of fin,
if punifhment be impoflible, or hurt not i or a-
gainft temptations and the evil one, and evil things,
if they be no fuch ?

14. Should

6% A Vofi-fcrip.

14. Should none pray .but Reprobates, if others
tavc no hurt to deprecate ?

15. Why fhould we companionate the poor, or
lick, if fin do no hurt to them ?

1 6. Why do men Plow and Sow, and Labour,
and Eat, if Famine hurt not, and Labour do no
gopd, becaufe Chrift hath done all ?

'17. Why do Minifters Preach fo much againft
fin, if it can do no hurt?

18. What is it that we are to repent of, if fin
do no hurt ?

19- Why muft fafting, and watchfulnefs, and
refilling temptations be ufed againft Luft> and o-
ther fin, if it can do no hurt ?

20, What is Baptifm, the Lords Supper, Con-
felfion, and-Abfolution then for ?

21. Why 'then fhould we exhort each other
3aily, left any be hardened by this deceitfulnefs
of fin?

( 22. Why is he called Leaft, in the Kingdom
pf God, who breaketh the .leaft. Commandemexit,
and teacheth men fo"?

; 23. Why is the Education of Children fb great
a Duty, and he that fpareth the Rod, hateth his
Child, if fin will do them no hurt ?

24. What is God's Governing Juftice good for,
in punifhing fin, if it hurt not ?

25. Why muft Rulers be Juft, and a Terrour
to them that do evil, if fin do no hurt ?

26. How can that hurt any other Eleft Per-
son , that hurteth not the finner himfelf ?

27. Why is it worfe to be call into the Sea
with a Miil-ftone, for fcandalizing the leaft, if than
fcandal cannot hurt them ?

28. Why do Libertines' labour to efcape Pri-
fons, Banifhments, Fines, or Hanging for fin, if it
•can do them no hurt? 29. Why

AFoft-fitip. £ 9

1 19. Why is man's nature afraid of Devils, and
the Serpents feed* if they cannot hurt us ?

30. Why hurt we others by Self- defence, and
War, if nothing can hurt us ?

31. Why hath God put fwr into our ? Nature,
if nothing can hurt us?

32. Was it no hurt to the Eled to-be- "Jong
the Devil's Servants, and to have our Converfi-
on fo long delayed, as with many it is f.

33- Is lin worfe than fufFering, if it can do no
hurt ?

34. Is it no hurt to live and dye in terrible
fear of Gods difpleafure, and in doubts of our
everlafting ftate ?

35. Is it no hurt to have Faith, Lpve, De-
fire, and Joy, weak, and to have ftill the remnants
of unbelief, and other fuch like fins ?

36. Is it no hurt to lofe fome degrees of Love
and Holinefs, which we have had?

37. Is it no hurt accordingly to have the lefe
of Glory in Heaven ?

38. Why are thefe men for Separation and
Church-Difcipline, if lin do no hurt ?

39. Why pray they for Reformation, and
Church-profperity, and the Thoufand Years Glo-
rious State, if fin be fo harmlefs a thing?

40. If all that Chrift Merited, be really the
Elefts, immediately on his purchafe, are not ail
the Eleft in Heaven already ; yea, before they
had any being j whence then is all the grofs Ig-
norance and JErrour, and blind Defence of Satans
falfehoods, under the Name of Chrift and Truth?
Why cenfure they Conformifls and others that
differ from them ? If all that Chrift hath, be
already ours, and we are as perfed as he, what
can Duty, or more Grace,)! or Heaven, add

JO Afyfl-fcript

to us? And why would they have men read their
Books, to do no good, and avoid no evil ? Is it to
make up any iraperfeftion in the Obedience or
Righteoufnefs of Chrift ?

41. Did Chrift redeem us from under his own
Government, and the Law of Grace ? Are we
not under the Law fof Chrift and Faith, and Li-
berty! to Chrift? Or is there any tranfgreffion,
if no Law ? Or is it Law that we ftiall not be
Ruled and Judged by ?

42. Is it no greater Mercy and Grace, to make
us like our Saviour in Holinefs, and Gods Image,
and the Divine Nature, than not ? Are Chrift's
Graces his difhonour ?

43. Is it not a vile abufe of his Grace, to
contemn it, becaufe it is our own ? And to
take Righteoufnefs to Hand againfi Free Grace, if
it be but our own ? And to pervert Pauls Words,
that accounted as dung his own Righteoufnefs^ which
he fets in competition or oppofition to Chrift,
calling it that Righteoufnefs which was of (Mofcs)
Law § when at the fame Word, he fets againft it a
Righteoufnefs alfo made his own, which is by the
Faith of Chrift. Could Chrifts Righteoufnefs Ju-
ftify us, if it were not in fome kind of Caufaii-
ty ( meritorious, material, or formal J made our
own : Can an Accident of another Subject be an
Accident of us ? And will not diftinft perfona-
lity continue to Men* as well as to Angels for
ever ? We abhor the thoughts of any Righteouf-
nefs that is of our own poflefling or working, other-
*wfe than as given and Wrought in us, by the Me-
rits of Chrift, and the Free Gift of undeferved
Grace ; or any that muft not by the fame Di-
vine Power and Grace be continued. And all that
pretendeth to the lcaft part of the Office or Per-
formance

a rojt-jcnpt. yj

formance of Chrift ; but only what he freely
giveth, and which advanceth the Honour of his
Merits and Love, and tendeth to PJ ea f e and Glo-
rify God, and- atcain the defigned End of Re^ '
deroption and Salvation* -

A5^r^fc^ an prefixed.tothe
Book, I leave tt to them/elves, u fptak their

the Words tfrttft, as they are written (and*
deed inculcated) to overthrow Chrifiiamtv\„d Hu
mamty And I doubt not, but fome of tie refi JL
of the fame mind, and had not read the Book or
the Preface, fo as to know what was in them '

FINIS.

T n E

CONTENTS

pHAP.t. Prefatory. page i.

Chap. 2. ^« hundred of their Er*
rors defcribed. p. 6.

Chap. 3. To moderate tk oyevhot Qen-
yj ilrers of their Per fens. p. ,^8».

Chap. 4. G(eaJons for prefent forbearing
a tedious Confutation of them, as being fuU
ly and often done by me already, and as
further, needlefs. p. 58*

fojt-fcript. p. 6 j.

Three BOOKS Lately

Publifned by Mr. BAXTER, and
Printed for Tbo. (parkhurfl.

i. "CNglilh Non-Conformity, ay under
■L King CHARLES the Second; Tru-
ly Stated and Argued.

z. Knowledge and Love.

3. Cain and Abel.

THE Vanity of Continuing Ceremonies is
the Worfhip of GOD; by a Minifierof
the Church of England.

An Healing Attempt ; Confcience Satisfied
in Submitting Obedience to King WILLIAM
and Queen. MARY.

: -~"

H *

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A»#

I^^^B

** 1 1 Sifii

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^ * - ^ j^

** ■**••> *.

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