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1
J An END of
I ©ottttttal
1 CONTROVERSIES
| Which have Lately
If j Troubled the Churches
BY
Reconciling Explication,
WITHOUT MUCH
DISPUTING-
Written J>y
Richard Baxter,
Pfal. 1206,7. My Soul hath long dwelt with him that h*t:th
Pea\e~: 7 am for Peace ; but when ifpeaki they are for War.
Luk. 9. 46, 49, 50, 54, $ 5. There arofe a reafoning among them,
which of them fiwld begreatej},&c.
LONDON, Printedfor goftn fealugbucg at the
Rtfing SUXinCornhH, MLDC.XCI.
THE
PREFACE
WARS dre mofi dreaded and
bated by the Country where
they are; but not fo much
• h thtSouldkrSy who by them
feek their Prey and Glory, as by the fuffer-
tng Inhabitants that loft thereby their Pro-
fperity and Peace, who yet are forced, or drawn
to be fiders, left they fuffer for Neutrality.
Religious (irreligious} Wars areefnolefs
dtfmal Confequence i being about God himfelfl
hts Will, and Word, and that which more
nearly toucheth our Souls and ever la/ling ft ate,
than our Houfes and worldly Welfare does :
And yet becaufe Men are more fenftble of their
corporal than their fpiritual Concerns, theft
Dogmatical Wars are far lefs feared, and too
commonly made the Study, and Delight, not
only of the Military Clergy, but alfo of the
J educed and fequacious Laity : Though thofe
that have the Wifdom from above, which i&
A s fure
The Preface.
pure and peaceable, condole the Churches I
lamity her thy ; knowing that Envy and Strife ,
the earthly fenfual and devilifh Wifdom, can-
feth Confufwn y and every evil Work: And
it is a heinous Aggravation, that the Militants,
being Men confecrated to Love and Peace y pro*
fanely father their Mischiefs upon God, and do
all as for Religion and Church.
Having theft four and forty Tears at leafi,
been 'deeply fenfble of this Sin, Danger, and
Mifery of Chrifiians> I have preacfcd, much,
and mitten more againfl it : To confute thofe
Exireams which caufe Divifions, and to recon-
cile thofe that think they differ where they do
not ; fometime alfo ufmg importunate Petitions
md Pleas for Peace y to thofe that have power
to give it, or promote it, and that ufe either
Word or Sword againfl it* And with the Sonf
of Peace it hath not been in vain : But with
thofe that are engaged in Faction and malici-
ous JFriftj I am proclaimed to be the militant
Enemy of Concord, for per f wading them to Con*
cord, and writing many Books for Peace and
Love, is taken for writing them againjl thefe.
Controverftes I have written of but only to
end them, and not to make them : And who
can reconcile them that never mentioneth
them? or arbitrate in a Caufe unheard and not
opened f
But,
The Preface.
But] Redder s, \mnfi tell you, that my title
I An End of Do&rinal Controverfies} is
nof intended as prognofiick , but as ded&ftical
And directive. I am far from expelling an end
of Qontr over fie s, while confecrated Ignorance is
by worldly Inter eft, Fd6lion^ and Mdice, mix-
ed with Pride fublimdted to an envious Zial
( Jam. 3. 15, 16. ) and hath fet up a Trade
of jlandjering allthofe that are true Peace-ma-
ker s^ and concur not with them to deftroy it 7 on
pretence of defending it, by their imfoffible per-
vicious terms. He that will now be taken for
4 Peace-maker, muff bt content to be fo called by
a few , even by the SeB that he chufeth to
pleafe y and be contrarily judged of by all the reft.
And this fatisfeth fome y becaufe their Faff ion
feemeth better than others, be they never fo ftw ;
and others, becaufe their Faction is gretf, or
rich, or uppermost, how noxious and unpeaceable
fotver: For vefp& habent favos, faith Ter-
tullian, & Marcionitae Ecclefias: We could
wi(h the Bees feldom ufed their (tings, for it is
their Death ; but thofe of Wafps and Hornets,
that make no Honey, are lefs fujferable.
It is partly for unprejudiced Students that I
write, and partly for the times to come, when
the Fruits of malignant FaHion and Wars,
have difgraced thtm, and made the world amea-
r l°f thtm.
?
J am
too near I
The Preface.
lam blamed h Diffenters, as conting too \
by Conciliatory Explications , to fbme things
which they call dangerous Points of Popery, Ar-
minianifm and Prelacy ; hut whether it be by
HTruth or by Error, I leave to trial: Sure jour
jEnglifh Vniverfities andCanonifis are not like
to receive any hurt by it, who will not read a
Book that they fee my Name to, though the Do-
Brine would never fo much gr at ifie them. And
others {at home and* Foreigners ) are fat is fed
by Knowledge and Prepojfeffton } again ft fuch feem-
ing Danger.
The great blemijb of this, and other of my
Writings is, That I fay oft the fame thing which
I have f aid before. Much of this Book is in my
Catholick Theology, and my Meth. Theol. and
my Treatife of Jufiifying Righteoufnefs. But,
I. Forgetfulnefs in Old Men that have written
fo much, is no wonder. 2. But it fbeweth that
J have not forgotten the Matter, nor take it up
fuddenly and fuperf daily, which I fo oft re-
feat. 3. Andthert may be great ufe for fuch
Repetitions, when it is for clearer Method, or
for epitomizing larger Writings , which many
cannot j or will not read; but tho/e that can, may
have the benefit of more Explicatory Copioufnefs.
If it profit the Reader, I am not follicitons for
the Refutation of the Writer.
Tou will find here one Chapter anfwering Ex-
ceptions about Futurity ; concerning which you
muft
The Preface.
mufi know, that my Catholick Theology wds
fo bold and large an attempt to recbn^Uf ^he
Calvinift, and Lutheran or Arminian, ^
the Dominican WJefait , &c. that Ilooktto
have been jharply ajfaultedfor it by many : But
after many Tears expectation I have heard of no*
thing written orfpoken againft it, fave one MS.
paper of Objections about the Caufe of Futu-
rity, WPhyfical Predetermination to fin,
by yJ/r. Polhill ^t Councellor 7 a Man of extraordi-
nary Kjtowledge, and Godlinefs, (now enjoying
the Fruit of it with Chrijt ; O Blejjed En-
gland, if its Rulers, Senators and Lawyers ,
yea, orBijhop andTeachers, were all fuch men)
having many Tears pajt fent him my Anfwer y
{and having no Reply ) as to the quejtion, Ire-
fufedto anfwer the fecond, having faidfornuch
to it in my Methodus Theol. and left the quali-
ty of the Subject Jhould make my Reply feem
{harp to fo good a man : And I thought h meet
to publish this, becaufe it is an unufual Difpute ;
and as no one elfe hath called me to it, fo I
know not where the Reader that differ eth from
me, will find fo much for him ; nor whither to
refer him for an Anfwer. I publijh not Mr,
Polhill 9 s Paper, becaufe I recite fo much of it
as may tell the Reader what it was ; and I mu ft
not fwell the Book too much.f
The Glorious Light will foon end all our
Controversies , and reconcile thof< that by un-
feigned
me rreiace.
feigned F«fth and Love are united in the Prince
cf Teace , our Head } by love dwelling in
God, and God in them : But falfehearted, ma-
lignant, carnal Worldlings that live in the
fire of wrath and fir if e, will find (fo dying)
the woful maturity of their Enmity to holy V-
Wty, Love j and Peace ; and the caufelefs Jhut-
ting the true Servants of Cbrift out of their
Churches, which Jhould be the Porch of Hea-
ven, is the way to be {hut out themfelves of the
heavenly Jerufalem.
If thofe that have longreproached me as unfit
to be in their Church (and f aid, ex uno difce
©mnes> with their Leader ) find any unfound
cr unprofitable DoSfrine here, I /hall take it for
a great favour te be confuted, even for the good
of others excluded with me 7 when I am dead.
I^n- **• Richard Baxter*
THE
L
THE
CONTENTS.
Chap, i . TT O W to conceive ofGOD. Pag. I
Chap. 2 . XX How to conceive of the Trinity
in Vnity. p. vii.
Chap. 3. How to conceive of the Hypoftatical Vnim
and Incarnation. p. xxiii
Chap. 4. How to conceive of the Diver fity of God's
Tranfient Operations. p. xxx.
Chap. 5 . Whether any point of Faith be above or
contrary to Reafon. p. xxxii.
Chap. I. Prefatory. Who mufi be the Judge of Con*
trover fie ■/. The true Caufes of the Dwifions of
Chriftians about Religion. p. 1 .
Chap. 2. The Doctrines enumerated about which
they chiefly difafree. p. 22
Chap. III. Of God's Will and Decrees in general. The
Terms and fever al Cafes opened. p. 2 4
Chap. IV. Of God's Knowledge , and the Differences
about it. p. 41
Chap. V. Of Election ? and the Order of Intention
and Execution. p. 3 6
Chap. VI. Of Reprobation^ or tHe Decree of Dam-
nation ' y the Objects and theit Order. p. 40
An Anfwer to Mr. Polhill offuturition. p. 46
Chap. VII. Of God's Providence and predetermining
fremomn : C^DurandusV^. p. 70
Chap,
■ The CONTENTS. '
Chap- V1IL Of the Caufe of Sin : What G Q d doth
and doth not About it. p. 82
Chap. IX. Of Natural Power and Free-will. p. 89
Chap* X. Of Original Sin , at from Adam and nea-
rer Parents. p. 94
Chap. XI. Of our R&demftim by Chrifi, what it
doth j how neceffary. p. 89
Chap. XII. Of the fever al Laws and Covenants of
God* p. 99
Sett* 1. Of the Law or Covenant of Jnftocency made
to Adam : Divers Cafes. p. 113
Sett. 2., Of the Law of Mediation or Covenant with
Chrifi : When and what it was. p.. 12 1
Sett. 3 . Of the Law or Covenant of Grace in the
firft edition : What it was* p. 1 26
Sett. 4. Of the fame Law with Abraham'* Covenant
of Pecultarity y and the Mofaical Jewijh Law of
Works. p. 132
Sett. 5. Of the L^w or Covenant of Grace in the
laft edition ; the G off el : Divers Cafes about it
opened. p. 138
Chap. XIII. Of the miverfality and Efficiency of
Grace. What Grace is : How far univerfal and
Efficient, p. 154
Chap. XIV, Of Marfs Power and Freewill fince
the Fall. Adrian'* Sayings That an unjufiified
man may love or chitfe GodPs Being before his own.
What to afcribeto Grace, and what to Free-will in
good. • p-173
Chap. XV. Of Ejfettual Grace } and how God gi-
vet hit. Doubts re folved. p. 181
Chap.XVI. Of the Bate of Heathens, and fab others
as have not the Gofhtl; IVfjat Law the Heathen
World
the CONTENTS.
World is tindery and to be judged by : Whether any
of them are juftifi:d or fxved : The Heathens were
the Corrupters of the old Religion , and the Jews of
the Reformed Church, Mai. i. 14, 15. and Sodom 7 *
Cafei&cconfidcred. p. 188
3hap. XVII. Of the ncceffuy of Holinefs and of
Moral Virtue. p. 203
:hap. XVIII. Of the neceffny ofFMth in ChriSt,
-where the G off el is made known. p. 2 1 2
Chap. XIX. Of the &ate of Infants as to Salvation
and Churcb-memberf'dp. p. 2 \6
Chap. XX. Of the nature of Saving-Faith ; its
Vefcription and Caufes. p. 226
Chap. XXI. Of jnftifying Right eoufnefs^ Jufiification
and Pardon. The fever al fences of the rvords^ and
fever al forts of them : Our common Agreement
about them. p. 238
Chap. XXII. Of the Imputation of Right eeufntfs.
Ctrifts right eoufnefs, in what fence ours and impu-
ted } and in what fence not. p. 255
Chap. XXII I. How Faith jujiifieth, and how it is
imputed for Right eoufnefs. Several quefiions about:
it J Repent ance, &c. refolved. p. 267
Chap. XXIV. Of Affurance of our Jufiificaticn^ and
of Hope. What Affurance is defirable : What at-
tainable : What Affurance we aUually have : Wh?
have it : The nature and grounds of it : Whc
it be Divine Faith. p. 2 79
Chap. XXV. Of Good workj dttd Merit : And whe-
ther we may trufi to any thing of our own. j. What
are Good Works : Z .Whether they axe neceffary to
our J unification or Salvation: 3. Whether they are
rewardable or meritoHota : 4, What is their pUce^
The CONTENTS.
nfe and neceffity : 5. Whether to be trufted t
p. 282
Chap. XXVI. Of Confirmation, Per fever ance, and
danger of falling away. 1. Whether all Grace Jj-
ven by Chrift be fuch a* is never loft. 2. Whether
that degree be ever loft which Qo Infants or Adult)
giveth but the pofle credere. 3. whether any loft
allual juft if ying Faith. 4. Or the Habit of Di-
vine Love and Holinefs. 5. Whether fome degree of
this may be loft. 6- If Holinefs be not aUually loft^
is the lofs poffible ? 7. Whether there be a jtate of
Confirmation above the loweft Holinefs^ which fecu-
reth Perfeverance. 8. Or doth Perfeverance depend
only on Election and God 1 s Will. 9, Whether ally
moft or many Chriftians are themfelves certain of
their Perfeverance* 10. Is finch Certainty fit for all
the juftified f II. Is it unfit for all f and doubting
a more fafe condition ? 12. Doth the Comfort of
mo (l Chrift ians reft upon the Dottrine of Certainty
to per fever e? 13. Doth the DoEbrine of eventual
Apoftafie inf err Mutability in God? 14. Why God
hath left the point fo dark? 15. What was the
Judgment of the. ancient Churches herein. 16. Is
it of finch weight as to be neceffary to our Chtirch-
Communion^ Love and Concord. p. 300
Chap. XXVII. Of Repentance j late Repentance - 7
the time of Grace 7 and the unpardonable fin. p. 3 14
BOOKS
O O K S Printed for and Sold by John
Salisbury at the Rifwg Sun in Cornhil.
A Rational Defence of Nonconformity, where-
in the f Waft 'ice of Nonconform^ s is vin-
dicated from promoting Popery, and ruining the
Churcb y imputed to them by Dr. Stillingflcct
Bijhop 0/Worcefter, in his Unreafonabienefs
of Separation. Alfo hi$ Arguments from the
Principles and Way of the Reformers and firfi
Dijfenters are fnfwered : And the cafe of the
prefent Separation truly ftatzd ; and the blame
of it laid where it ought to be ; and the way to
Vnion among Protectants is pointed at. By
Gilbert Rule, D.D.
The Chrijfian haver : Being two Sermons on
John 13. 8. openingthe nature of Participation
with y anddemonftrating the neceffity of Purifica-
tion by Chrift. By T. Crufo.
Six Sermons on various cccafions. ■ By
T. Crufb, in 40.
The Confor mi/Is Sayixgs ; or, the Opinion and
Arguments of Kjngs, Biffiops, and fever al Di-
vines, ajfcmb/ed in Convocation.
Anew Survey of the Book of Common-Prayer.
I'll
i^^:^^^^«^:^^^^
l-JS' 3ffiw i
An END of
Doftrinal Gontroveriies, &c.
CHAP. i.
How m mty tnci m»(i conceive of GO D.
§. i. j^ True Knowledge of God is necefla-
ry to the Being of Religion, and
to Holinefs and Glory, No man
can love, obey, truft, or hope be-
yond his knowledge : Nothing is lb certainly
known as God, and yet nothing fo defectively
known : Like our Knowledge of the Sun, of which
no man doubteth, Whether it be a glorious igne-
ous Subftance, endowed with the Power of Motion,
Light and Heats : And yet what is lefs comprehen-
ded ? And no man hath an adequate knowledge of
it, or of the leaft part of it.
§. 2. There*are three things that muft concur r
to our Conceivings of God : i . Our General Con-
ceptions* 2. Our Metaphorical Conceptions by
way of Similitude, 3 , Our Negative Conceptions \
what Cod k not.
§.3. 1
[iv]
§. 3. I have opened this as diftin&ly as I am
able in my Methodm Theology Cap. 4. in the Ta-
ble called Onxolcm, the beginning to which Imuft
refer r the Reader that would be accurate and clear.
I. We muft conceive of God as a Subftance, left
we think him to be nothing : And as a fpirituaf
tranfeendent Subftance, not univocally the fame
with created Subftance, nor fuch as Man can reach
to any feafible, or immediate or formal Concepti-
on of : But by the Similitude of created Subftance
our Conceptions may get fome help.
This we call the Fundamental Conception \ but
it is but a Conception partial and inadequate ;
yet neccflary, fetcht from the Similitude of the
Creature, whofe Matter or Subftance is the firft
conftitutive Conception. -
§.4. II. We muft conceive of God as the
prime EflentialLI FE : And though God be not
compounded of Subftance and Form, yet from Si-
militude of Creatures, we muft as inadequate Con-
ceptions, think of his being LIFE, as the form
of his Snbftaj>ce, not divilible or Compounding,
but as a diftinguiihing Conception. And forma dat
ejft & ncrnm 1 ;.
§• 5. III. Though in God's Eflence there be
no Parts, Degrees or Accidents , yet to anfwer the
Similitude of Parts, Degrees or Accidents in Man,
we muft put in general Tranfeendent Perfection:
And this indudeth abundance of hisPerfe&ive At-
tributes \ ;as that He is One , infinite, eternal, necef-
fary, independent, uncompounded^unchangeable,
and all the reft that are contained in Abfolute Per-
fe&ion.
frf;
Ciii]
IV. When we fay, That God is the
prime effential LIFE, we mean a Life of Emi-
nency above all that is created : But yet fuch as
mull be known by Crefiture-fimilitmde : And
therefore from the Similitude of Man ,- we mult
think of the forma I Divize LIFE by a threefold
Conception, i. As VltdTomr in Act, 2. As Emi-
nent lntettett and Will, called Omwpotcxcy in Aft,
wifdom and Gtodnefs^ or Love. Whether thefe be
the FATHER, SON and HOLY GHOST, is after
to be opened : But as FATHER, SON and HOLY
GHOST, the Scripture teacheth us to conceive of
God •, As Three in One God , and One God and
Subftancs in thefe Three.
;od is to be conceived of in relation
to the Creation in general, as OF HIM^ and
THROUGH HIM, and TO HIM are all things :
As He is* the Divine Efficient, the more than Con-
ftitutive, and the final Caufeof all
§. 8. VI. He is efpecially to be conceived of in,
his Relations to the Reafoiiabk Creatures* as their
abfolute Ovm$r^fiipr ems Ruler and cliief Btncfackor
and amiable attraftive Good and End.
§. 9. VII. He is efpecially to be conceived of
as related to Man -y As our Creator and Confer-
ver, as the God of Nature. 2. As our Redeemer:
by Chrifl and the God of Grace. 3. And as our
Perfedter by his Spirit, and the God of Glory t
And as relaced to hisKingdom of Nature,Grace and
Glory.
§. ic. VIII. He being without Paifivity. a pure
Aft, mud be conceived of, as, i.lnvirifttt fc*p~
t rid Attiva. 2. In his Afts objectively immanent,
1* Self-livingr 2. Stlf-knowng^ ^.SzlfAoving. 3. IlJ
(a) ' " hi*
[IV ]
his tranfient Ads or Works, confldered both e*
e a^emu^ and as the Effefts.
§. ii. IX. He is negatively to be known,
by the denial of all that rioteth Imperfedlion.
§. 12. X. When I fay, that God is to be known
by similitudes, I mean, that though nothing be
fuSly like to God, yet fom^what in which he may
be panly known, appeareth on the whole frame
of Nature } but efpecialiy on the Soul of Man>
which is his Image. Therefore he that would
know how to conceive of God, muft firft know
himfelf, and what his own Soul is : The true Con-
ceptions of your Souls muft be the prime Helps to
conceive of God by fimilitude.
And here you firft find IntelleStive, Volitive^ and
Executive Acts. 2. And by thefe you know that,
you have the Power fo to aft ; for no one doth
that which he cannot do. 3. And hereby you know
that your Souls are Subftance : For all Power is
the Power of feme Subftance 2 Nothing can do no-
thing. 4, And by this you know that an intel-
lectual Spirit is a Subftance fo impowered : And
that ethers are fuch as well as you : And knowing
what a Spirit is, you know what God the Father
is tranfeendentjy and eminently. - And though all
God's Works noufie him, you have thus the moft
intelligible Similitude within you.
§. j 3, Therefore I know not how you can bet*
ter conceive of God, than as MORE THAN A
SOUL TO ALL THE WORLD, but efpecialiy
to Saincs.
I fay, Mors than a Soul : For a Soul is but a Part
and CcnUiiKwe^ but God can be no P*rt y and is
more tlaan CittftiMtie : The World is finite,
but
God is infinite, therefore he is more than a
Soul of the World : Gajftndm calleth the World
Indefinite, but feemeth to' mean Infinite, snd fc to
raake God but the Soul of the World : But that
cannot be proved : Not but that there be created
Souls'under God : But while God is more than a
Soul to all thofe Souls, he is more than a Soul to
all the World.
§. 14. It is lawful andufefulto think of God,
by fuch flmilitudes as he hath ufed of himfelf in his
Word, how low foever. Even by his particular
Works.
Three Names he afiumeth -, Life, Light, and
Love : He is the Living God > He is Light, and
with Him is no Darknefe : God is Love; faith
the beloved Apoftle. G O D is faid to cloath him-
felf with L I G H T as with a Garment : And a
man will fay, I have feen the K I N G to day, who
faw him but in his Garments : And if he faw the
Skin of his Face, how little of the King did he
fee ? In Scripture, they that have feca Angels
are faid to have feen God, and heard his Voice by
them.
When we fee the Glory of the Sun, that difFu-
fech its Beams to all the furface of the Earth,
and uniteth it lelfwith every Eye, even of the
fmalleft Worms, and quickeneth every thing that
liveth •, this giveth us by fimilitude fome low re-
semblance of the Divine Life and Light and Glory.
When he is called Our FA THE R, and he is faid
to love us as a FA T H E R his Children, this is
fome help to our Conceptions of him: When we
read of ail thofe Vifions which John had in the Re-
velations, of Chrift's glorious Appearance (as be-
fore on the Mount) and of God oa the Throne*
(3)2
[vi]
with the Tour Beafts and feven Spirits, and the
thoufand thoufands of glorious Attendants, and of
the metaphorical Defeription of the Heavenly
Jtrufatim : It is not unlawful nor unufeful to us to
make ufe of fuch Spectacles of Similitudes in our
Thoughts of God, while we exclude all the Imper-
fections of fuch Similitudes.
§. 15. But after all, till the Love of God be fhed
abroad on our Hearts by the Holy Ghoft , and s
Qod as LOVE look on us with his attracting awd
exhilarating Afpeft or Communication, all thefe
notions will be dulLand barren, and will leave the
Seal under fears and defpondency : It is Love by
vital Influence warming the Affeft ions, that muft
give us a fweet tafte of what we know* and over-
come the fear of Death and Wrath, and give us
comfortable Boldncfs and Courage in all the Dan-
gers that we-muft go through.
And feeing Chrift telleth Philip, If thon hafi
fce?i er kr>mn mt, thou hafi kgewn the Father ' we
muft by Faith fee the Father in the Son incarnate,
who came into our Nature, to be a Mediator of our
Thoughts and Conceptions of God, and efpecially
as he is LIFE and LIGHT and LOVE : and I think
in his GLORY will in Heaven be the Mediator of
our LIFE, IN TUITION and FRUIT ION.
Come Lord Jefus, Amtn.
1
CHAP
C v" 3
CHAP. 2.
Of Trinity in 'Vmty.
§. i. T IX THenI wrote the foregoing Treatif$ ?
V V I found the generality of Chriftians
( Proteftants and Papifts) agreed about the Trini-
ty ; but Herefle and Debauchery encreafing toge-
ther, the Cafe feemeth partly altered ; And the
ambitious, rich and worldly fort being from their
Childhood bred up in flcfhly pleafure,and in igno-
rance and contempt of ferious Chriftianity, having
really no true' Religion, but a Name and Image of it,
at laft by their Tongues declare what is in their
Hearts j and living m a Land where Atheifts and
Sadducees are in fplendid Dwellings, whilft fear of
finning maketh Confifcations, Jails and Ruine the
Lot of multitudes who are zealous Proteftants,
they t^ke the advantage, decrying what they never
• had : But before they difown all true Religion,
and declare themfelves Sadducees or Brutes, they
begin as Dilputers, at the points where they think
Difficulty will excufe them } and efpccially at the
Trinity, and the Godhead of Chrift, and Secinian
Errors.
§. 2. I have perhaps ovcr-tedio'ufly and pro-
lixly handled the Dodtrine of the facred Trinity in
my Latin Mahodtu Theohgi*, opening the various
Opinions about it, reciting the words ofjhe Fa-
thers, School-Dolors, and Proteftants who han-
dle it : And through the whole Book I have
(a) 3 lhewed t
[viii]
fhewed, That the Image of Trinity in Vnity is
imprinted by God, on the whole known fraipe of
Nature and Government, or Morality , and that
Doftrine of the Trinity, which to the ignorant is a .'
Stumbling-block, greatly helpeth to confirm my
Belief of the truth of the Gofpel and Chriftianity,
while I find it fo congruous, to the fprefaid Im-
prefs, and attefted fo much by all God's Works ^
efpecially on Man.
$. 3. It is a truth unqueftionable, that without
fome knowledge of God there can be no true Re-
ligion, no Love to God, no Truft, no Hope, no
Obedience, no true Worfhip of him, Prayer or
Praifc.
§. 4. And it is as certain that no man can have
an adequate knowledge of God ; that is adequate
which c6mprehendeth the whole Objett, knowing
It perfectly, and leaving nothing of it unknown.
And with fuch an adequate Knowledge we know
nothing, not a pile of Grafs, nor a Worm or a Hair :
Mucli lefs God : With fuch a proper Knowledge
nihil fcitur is true, and yet diqaid rernm is /known
of all.
§. £ Yea, it is certain, that of God, who is in-
comprehenfible, we have here no partial Con-
ception that reacheth fo high as to be ftri&iy
FORMAL, but only fuch a s are called analogical,
^equivocal, metaphorical, or by iimilitude. Nei-
ther Subftantid, Vita, Pcrfittio , Potently A&hs,
'inttU&ftvu, Voluntas, Lovs, Truth, Goodnefs y Mer-
cy, &c. are formally and univosally the fame in
Gcd and in the Creature •/ Scot us excepteth only
ENS. Which is true,' as ENS is only a Logical
term, fignifying no more than £ S T or jQnoddity,
and not jQV ID eft } or Quiddity.
§.6. Yet
[ix]
§. 6. Yet this Knowledge by fimilitude is not
null or vain •, but the grcateft advancement of
Man*s Under/landing : All that which is formally
excellent in the Creature, is EMINENTLY and
tranfcendently in God, Though he have not that
which we call Kmvtle ige, Will, Love, &c. he.hath
that which is infinitely more excellent, which
thefe in-Man have iome likenefs t?, whereby we
know him.
§. 7. Mans Knowledge beginneth atcurlely^s
and not at God : We do not firfl: know God :
But firfl: we perceive our own Souls Aits, and
'thereby we know our Power, and our Subftame,
and thereby we know what all is that is fuch as
we ; ^nd io what a Sprit is, and fo what GOD is*
As by feeiiig, hearing, feeling we perceive that we
fee , hear, feel, &c. every Senfe having eflentially a
felf perception : So by thinking, knowing, willing,
nilling, loving, joying, we perceive that we do it
eflentially ; yet though the famvfnu figmfcatHm be
our own kit as to formality and priority^ it is God s
as to Emwency and Perfection.
§. 8. It is certain, that as all God's Works
bear fome notifying Imprefs of his own Perfecti-
on, fo Man is especially rhsdc in his Image ; and
therefore our Knowledge of God raufl there begin
feeing we have no immediate and formal know-
ledge of him.
§♦ 9. As God is the God of Nature-* Grace, and
Glory, fo he hath made on Man the Image of thefe
three : 1. The natural Faculties of his Soul, are
his natural Image on Man as Man : For which it is
faid, Gen. 9* that blood Jhali be ptmtfnd with blood,
becaufe Man is made in the Image of .God. 2. His
moral gracious Image is Holinefs, of Intellect, Will
( a ) 4 and
[*]
and executive Power. 3. The Image of his Ma-
jefty, Glory and Greatnefs, is, 1 . in all meiuhe
Dominion over the lower Creatures : 2. And in
Governours a Power over Subjefts or Inferi-
ours.
§. 10. To begin where our Perception be-
ginneth, 1 . It is certain, that the mental Nature
in Man hath three diftintl F Acuities in one undi-
vided Shhftwce -, That is, 1 . Fit at Active Power •,
JnttfaQ, and Will : ( The Vital Power being consi-
derable, firft as exciting Intell'ettw and Willy and
after &s Executive). The fame Eflence or Sub-
ftance is this vital A&ivity, Intellect and Will :
But the Attire Power is not the In{elle<ft, nor the
Intellect the Will, nor the Will the InteMl, &c.
And as MeUmhton told his Hearers,
VidL nt.Gtorg. (to the admiration of George Prince
AS? fc • J*?' o{ Anhdt, and the Duke of StxonyX
Adam. That the Concrete and Abftraft
were here differently to be ufed,
we may fay, that the Intellect may be faid to be
willing, but not to be tht Will 7 the Will to be Intel-
le&H*l 9 but % not to be the hnelktt, &c.
§. 1 1. I have fully proved in Methodo Theol.
farte t . in a peculiar Deputation, that thefe three
Faculties are not Accidents of the Soul, but its ef-
fential form in a triple,inadequate Conception, and
fully confuted all that Znbaul faith to the con-
trary, who epitomizeth all the Tbomtfts Argu-
ments, and vindicated Scotiu, and added many
Arguments of my own, and therefore muft thi-
ther refcrr the doubtful.
§. 12. Not that Man's Soul is there by three
forms ; for all are but one form ; But Man's nar-
row Mind cannot conceive of them but by three
Con-
Cxi]
Conceptions ^ which yet are not Fi&iem, but as
Sc9tus calls them, F O R M A L I T A T E S, and as
CampkneBa, Primalities or Eflfcntialities , or as the
Nominals extrinfeck Denominations , and Rela-
tive by connotation of the Objects and EfFecTts : He
that hath a Wit fubtile enough to conceive of Sco-
t*s his FORMALITIES,, as noting only a
fundamemum cbjtolivHmdiftingHendt, will not won-
der that a Soul made in God's Image, fhould be of
difficult Conception.
§.13. II. The fame Soul of Man hath three more
general Faculties, thai is, mentals fenfitive, and ve-
getative ( cr igneous ) : Thefe are diitindt, but net
divided, yet are not three Souls, but one •, though
the inferiour Operations (at leaft) may be al-
terable according to Organs and Objeftsj and
fome ufes of Senfes and Vegetation ceafe.
§. 14. III. The fenutive Soul in Brutes hath
the Faculties, i Vitally a£tive ; 2. Senfibly appre-
henfive, j. Senfibly appetitive ; one of thefe Far
culties is not the other, yen all are but one fenfitivs
Soul
§. 15. IV. The igneous Nature in Plants cal-
led Vegetative, hath three faculties, Motive, Dif-
crecive (differencing its proper^ Nutriment from
other things ) end Attraftivc ( which is aflimila*
tive) yet all are but one fubftance.
§. \6. V. The Sun and all igneous fubfhnces,
have their formal Powers, that is, Motive , Illumi-
n/ttke find Calefactive : The motion ( in power or
aft ) is not formally the Light, nor is the Light
the Heat, nor is the Heat the Light or Motion :
Nor are theft three Suns or Subftances> but one
Subftance is in all three, whofe form we neceiTari-
ly conceive of by this triple inadequate Conce-
ption.
[xii]
ption. And thus it is in all the Creatures of Active
Nature, which the Receptivity of the Paffive alfo
anfwerj and as I have proved elfewhere through
all Morality alfo.
MeUnlkhon, Loc.Com.per Maulium,^^^ men-
tioned many fuch inftances in the Sun, in Aitrono-
my, in Mufick, in Geometry^ in Grammar, in A-
rithmetick} to which Logick and Politicks might
be added, All Effe&s have only three Caufes> which
in the general of Caufality are cne -, that is, the
Canfe efficient, Con ft native, and Find. For Mat-
tery Rcceftivc-difpfiticn ( called Privation ) and
Form, are but the three parts of the Conftitmivc
Caufe. My Aieth. Theol. inftanceth in many more.
§.17, It is certain that the three grand Attri-
butes, Principles, Primalities, Eflentialities, or For-
malities ( as men di verily call them ) of which the
three Faculties of the Soul are an Image, are in God,
not univocally the fame as in Man, but eminent-
ly and tranfcendently. And his other Attributes
( of Truth, Mercy, Juftiee, &c. ) are thefe va-
rioufly exercifed and related} that is^ital-afi, In-
teHe&^nd Will, called as Perfeft, Omnipotent Atti~
vity, Omnifcience ( or Wifdom ) and Gcodncfs or
Love. And I have proved ( ubi fupra ) that thefe
are not Accidents in God, but his Eilencc, in* a
threefold formd Conception, truly diftinguiflhable ,
ibme fay Ratione ration at a ; fome fay formalitcr,
and fbme, ex connotationc & relatione adobjcEla, and
perhaps ail little differ in Sence.
§. 18. All Theolugues agree, That GOD muft
be faid to be effentid Life, Self-kpovriedge and Self-
love, to be effentially fin-vita, fc-fcire, dr fe-amare ;
and that thefe are bell expreft by Subfismivts ah-
ftraftiyy and not only in the (Concrete by Adjectives
or
or Verbs, fui-viiAyfui-ftientMyfui'tmor* Thus far
there is no doubtfulnefs.
§, 1 9- As in man we mull conceive inadequate-
ly of the three prime Faculties diftin&ly ( not
feparatingly ) i. As in virtnte vd fotentia. 2. As'
in aclpi immanent e ad fe. 3. In tttit tranfennte ad
alia, fomuft we inadequately conceive ot them as
eminently in Gcd.
§. 20. It is undeniable, that GOD is CREATOR.
REDEEMER and SANCTIFIER; the God of
Nature, Gratt, and Glory: Vii&, Medmni, SaIh-
tis. And though Father, Son and Holy 6 ho si are all
thefe, yet nfually in Scripture, Creation is faid to
be the Work of the Father ( by the Son and Spi-
rit, and Redemption the Work of the Son ( lent
by the Father ) and Perfection or Sanftificdtion the
Work of the Holy Ghoft ( as fent by the Father
aad the Son- ) Therefore Ba£ tifm, -which is our
Chriftetting, bindeth us in Covenant to God, as in
thefe three delations (which I hope may be ealilier
underftood , than all the Schoolmens Difputcs
of the Trinity.) And no doubt, but our Baptiim is
a pra&ical Covenant.
Thus the Trinity of Principles in Unity, is con-
fiderable ( as is aforefaid ) 1. Radically in virtate
Effenti* 2. In the immanent afts of felf-living,
felf-knowing and felf-loving. 3. And txemtcr
tranfiently in Cnattin^ Redemption and SanttificatioTt*
considered not as Effe&s, but ex t>*rte ag9nti4, as
adting them.
$.21. The word PERSON, by the cuftom
of the Church, having been ib commonly ufed, is
not to be difufed while it is well expounded, left
we feern by changing the word to change the Do-
drinc. , But the Church had the fame Faith before
that
[ xvi ]
proper Aft of an Intelleft, and not of a Will, or
txetui'wc Power, as fitch I jQ^ 3. Self-perceptton in-
deed is a firft and eflential Aft of every fenfible
Agent: But doth not that among men only prove
fenfible Life, which is in many Faculties, and is as
numerous as the Afts, and not prove many per-
sons, feeing he muft be firft a Perfcn who fhall
thus aft? By feeing, I perceive that I fee, and
by hearing, that J hesr, and by tailing, fmelling,
touching, that I tafte, froell, and touch : I know
thefeby Intellection, but I perceive them firft by
eflential Senfation^ and fo by underftanding, I
immediately perceive that 1 underftand and think:
And by willing I immediately ( not knovv, tat ) by
a fort of eminent Senfation perceive that 1 will : And
by vital Aftion I perceive that I aft. Yet thefc
are not diftinft Perfons, but the afts of one Per-
fon. Perception is eflential to Vitality or Senfe,
but not conftitutive of Perfonality.
JQ^ 4. Is it knowing ones {elf, or knotting another,
oz arrttkirH knowing me, that conftituteth Perfo-
nality ? 1 know not my felf to be what I am in pri-
mo inffami 5 I firft perceive my afts, and by the
Afts I know that I have an aftive Power, and by
that Iknowthat.I am a Subftance, ere. Which
of thefe maketh mz.&Perfw? 2. God knoweth
the Afts of every Creature better than each know-
eth his own -, yet that is not God's Perfonality, as
diftinft from his Life : And that the Creature doth
not equally know God, can be no privation of
Perfonality to God., whatever it be to the Crea-
ture: And God's Perfonality was before there was
any Creature.
Q 5. To
i[ xvii ]
^ 5. ^o fay, That they are three Minds, or
ipirits, or Sub(taxccs that do invkem'confc'ire, is to
ay, Th?t they are three Gods : And becaufe every
mental Subftance hath its Own aftive Power, In-
tellect and Will, it fuppoferh three Trinities in-
Head of one.
Q^ Though God be f&d to be puriu Attn:, it is
jiftus entitativw including fhtenfidrn fen virtmtm
agendi-, and id* or Subftantiality, is a necefTary
/wr. fundamental Conception; for it doth //
rare captum hunuwum to conceive of an Aft that
is notaiicufa tttx*. He that eauleth all fubftan-
tiality and exiftence, is eminently exiftent Sub-
fiance. Many have made it a Difpute, Whether
die C: eature have any Entity, or be a Shadow • but
none whether GWbe fo.
Obj. To he fclf-cofifcitttii proveth PerfonMity,
and to be cenfemw of the aft of another, proveth
cne the fame Perfn with the other.
jfnf. To be felf-perceptive, is a good procf of a
VitklAtt -, and to be felf-confcious, is a proof of
an Intellect : Indeed in G O D the Subftance and
Aft, and fo the Perfonality and Self- percept ion are
not two things, but the fame: But yet inadequate
Conceptions muft be orderly, and fo the aft con-
ceived as the aft of a Power and of a Per [on : And
as is faid, every aft or faculty that hath felf-per-
ception, is not a Perfon.
2. And God's confeioufnefs of the aftsof Jndat %
Herod, Nero-, proveth him not to be the fame per-
fon with each of them ( though he be infinitely
more.)
§. 26. GOD being effential Life in
pure jitt, without any paffive Power, meant
by the word P ER S ON by the Orthodox, may
be
[ xviii]
be better fpoken cf his EfTentiai^h (the arfivc .
Virtue included ) than of Mans. If it be the Ff
fence, why may not the proved Trinity Qf obje-
ctive Conceptions, as formal, be called Perfons or
JFfypoftafes? (Though many wife Men wi(h that a
Name lefs liable to miitake, had been ufld. )
§. 27. But though I ampaft doubt, that in God
is this Trinity cf cflential, formal, inadequate
Conceptions or Primalities, and that the imprefs
of them is on the Soul of Man,- which is his image,,
and on the whole frame cf Nature and Grace '$
yet far be it from. pie to fay, That nothing clfe is
meant by the Trinity of Per forts ; thus much we are
fure of: There may be more to conftitute. that
personality, than is to us comprehenfible •, and I
doubt not but there is more, becaufe thus much
is lb intelligible J feeing the Divine Nature is fo
infinitely far above the Comprehenfion of us poor
Worms:' But what we know not, we cannot de-
fcribe, or notifie to others.
§. 28. There are of late fome of great Wit
and Learning, who have td ventured upon another
fort of Defcription of the Trinity; Men whole
parts I greatly value ; ( Perer Sterry, Dr. H. Merc,
Mr. John Turmr of St. Thomas Holpital ; and be-
fore them fome in Germany went fome fnch way : )
They fay, that from the prime Being emaneth, fay
fome, or is created, fay-others , the fa which is
the fecond HyfoSiafis or perfon, and Matter which
is the third •, and this caufed Life- and Matter (the
Son and Holy Ghoft) are one indi vifible, (though <#-•
JiingHtJhablc) Being*, there being no Spirit (faith
Dr. M. ) faveGod, that is not a Soul to fbnae Bo-
dy. Some of them telL us not whether this fir ft
produced L 1 FE' and MATTER, be the Vm*j
verftj
*eerfal Matter of the World, animated by an *w-
verfal Soul •, or whether they mean only fome
prime Soul and M*u er r that was made or caufed
before the reft : But others let us know, that it is
the univtrfd that they mean : And if fo, they mull
needs hold the World, as to all its Spirit and Mat-
ter, to be eternal* ( though in Particles alterable)
and to be God himfelf : The prime Entity, the
Lift and the Matter, being the father, Son and
Spirit : But they that hold not this wfaerfd Lift
and Matter] do think .that God by amoft eminent
Life and Spirit that was eternal, did create all the
reft, as inferiour to them.
Dr. Mort\ Book of Tramfubftantiation ( and
Mr. The. Beverley's) drew me to write fome Ani-
madverfions on this Do&rine, as moderating be-
tween Extrcanas •, but on further consideration,
I am rcry loth to be fo venturous in a Cafe of fuch
tremendous Myftery, as to meddle for or againft
them, left ettam vera dicer c de Deo fi ineerta* fit
pericnlofutn. Though I doubt not But their expo*
fitionof 7*6. 6. is unfound, while they make tht
Flefi and Blotd of Chrift, which is Tranfubftafi-
tiated, and eaten and drunk, to be the eternal
Flefh and Blood of Chrift, a Man from Eternity.
§. 29. The difficulty of the Controverlie which
this leadeth to, Whether the World be an eter-
nal Effett of an eternal Caufe, or God from all
Eternity, till the forming of this lower World
and Adam , had no Being but Himfelf ? Doth
d terr me from meddling with it, left I be blin«
ded by prefuming too nearly to gaze on the Light
that fliould guide me , and God, that is Loyc,
fiiould for my boldnefs be to me a Confuming Fire i
Things revealed only as for our fearch.
(b) S,JQc
[xx 3
§. 30. But the Conclufion which all this pre-
parcth for, is this ^ That whatever clfe befides the
Trinity of Primaiities before defcribed, doth con-
ftitutc the Trinity of Perfons, it is rendred alto-
gether credible to an implicit Faith, by the full
Evidence and Certainty of the aforefaid Trinity of
Faculties or Primalides, which are God's Image on
Man's Soul, and the like imprinted on the whole
Creation -, which certainly is not done in vain.
§. 31. I pafs by. the reft, becaufe I have fo
largely handled it in Method. The olog. And a-
mong the numerous Authors there cited, I defire
the Reader efpecially toperufe the words of Chit-
mnndw ( A. 5.) Avcrfanu-$i Edmund. Cantnarkn-
fis^ Richtrdi nd Bernard^ fothonis Trumznfis^ with
whofe words I will conclude f cited pag. 103.)
lC There are three invifibles of God , Power,
u Wifclom and Benignity, of which all tilings pro-
iC ceed, in which all things fubfift, by which all
cc things are ruled. The Father is Power, the
u Son is Wifdom, the Holy Ghoft is Benignity.
11 Power createth, Wifdom governetb, Fenignity
u canfe*veth. Power by Benignity wifely crea-
t( * teth, Wifdom by Power benignly governeth.
cc Benignity by Wifdom powerfully conferveth •,
iC As the Image is feen in the Glafs, fo in the ftate
cc of the Soul by Humane Nature, &c. To this
c< Similitude of God againft Man approacheth
c; nearly,, to whom God's Power giveth Power to
ic Good, and his Wifdom to Know, and his Be-
c - c nignity giveth to Will. . This is t?:e threefold
" Force of the Rational Sou!, pojfe, fcire, r<?.''e,to
" be abk, to k»w, to will , which co-operate to
M FaitbytJof*, and Lw* for Charity).
L-xxi J
§. 32. Among all, the Attempts that are pub-
lifhcd for our Conceptions of the Deity and Trini-
ty, I knew of none that give us their Notions
with greater Confidence and Pretence of Revelati-
on, than j. P. M. D. CDr. Pordage*} and his
Leader Jtcob B eh men. Many other of the German
Prophets, going ne^r the fame way - 7 as C.
man defer ibeth them. J •?. his Myftica Theole-
gia pretencteth to far greater difcovery of the
Deity and Trinity, and the World, than ever
Chriff, Prophets or Apoftles gave us. Firft, In
his Globe of Eternity, or the Divine Effential World
pi&ur I. An Eye (the Father), 2. A Heart
fthe Sort) ; 3. And the Effluvia or breathed Beams
(the Holy Gkojt) with the innumerable Progeny of
fbch Eyes flowing from that pregnant Eflcnce, dif-
fering from it only as leffer from greater*, each an
Ifidividual,yec making no Competition ( but Unity)
in the D^
Secondly, In his Ahffd Nothing f or World of Ft*
Us.
rdly, In his Ettrml Nature, and the feptenary
did Worlds, &c.
But, 1. I eonfefs there are many things in him
(and in Peter Sterry} which Reafon left to its
conjectures. Would think plaufible ; but fhort of
fiotle and Plato.
And he is fo high in his Defcription and
Defence of Trine-Vnity* that even where I confent
not, I dare not call him therein unfound.
3. But many PafTages in his Defcription of
d Nature are apparently the effefts of Ig
rroaeous.
\ ' . m , [ XKli ]
4 And he goeth further in bis making this Na-
ture eternal, and a World, that is the Bcdy of Cod,
than I dare dp.
<j. And though' I would rot be too forward, to
contemn men that pretend to know fuch Myfte-
ries by Vifion and Revelation, yet 1 refolve to take
Chrift for my fufficient and infallible Treacher ;
and to pretend to know no more of the Deity and
unfeen World,than he hath thought meet to reveal:
For no man bath feen the Fatter at any time, but
the only begotten Son ; nor doth any elfe know
him but he, and thofe to whom he revealeth him :
And what Chrift hath not revealed of God, I think
it is becaufe it is fittefl: for us to be yet ignorant
of it, as a necefTary difference between our prefent
and our future ftate. To fearch for more will but
confound and lofe us - 7 and refting practically in
what Chrift hath revealed, and for the reft, trad-
ing our felves fully in his Knowing for us, his
Love to us, and hisPromife for us, may fafely
and fuffieiently quiet the Mind that can be well
quieted no other way.
C H A P. j.
Of the Inc at nation an A Hyfoflaticd Vnion.
§. i. V TO wonder that it feemcth hardteMan,
IN to underftand how the Divine Na-
ture affumeth the Humane into Union, when it is
fo far beyond cur reach to conceive how Gcd
is near to all his Works , and how he opera-
ted on every roan. Chrift hath told us , That
[ xxiii ]
we know not how a man is born of the Spirit,
no more than we know whence the Windcomcth
and whither itgoeth: And can wceafilitr know
how God became Man ?
§.2. It is certain, that God being infinite,
is as near to us as is poffible } our Souls can be
no nearer to our Bodies, nor perhaps to them-
(Hves. And though- Philosophers difpute, Whe-
ther Spirits be in loco , and whether God be in
us, or we in him, arjd whether he be quafi kctu
& Sfatiiim to the World •, yet it is paftqueftl-
on, that he is omniprefent, and intimately proxi-
mns to all things m .
§. 3. It is not therefore hismeer Prefencc or
Proximity of being that is this Hypoftatical Uni-
on i elfe it would extend to all the World. It
is harder therefore to prove, that God is not as
nearly united to all, than to prove, that he is not
fo united to* the Humane Nature of Chrifh
Which caufed Peter. Sterry and fuch others, to
hold, That Chrift hath three Natures •, that is t
That the Divine Nature firft produced the prime,
fupcrangdical , emanant Nature, ( by which he
feemeth to mean an univerfal Soul to the Mat-
ter of the World ) and that this fuperangclical
Nature did unite it felf to all, but eminently to
the humane Nature of Chrjft, which he calleth
One top- Branch in the Tree of Beings. Some fay
the fuperaugelical Nature being Chrift's only Soul
afluming bun a Body - 7 others, that it afTumed a
Body and SohL
§. 4. The grand difficulty about God's Unity
with the World, and the World with God, is
how to folve the difficulty that hath flailed the
School- Doftors j That if the Creature have no
0)3 Entity
[ xxiv ]
Entity diftinft from God's, it is either part of
God, or nothing : But it is not nothing, or no.
Subftance (though fome call it ajWw.) Audit
is not a part of Gcd ; for to be pars, is to be im-
perfect, and fo to be no God. And if it have a
real Entity diftinft from God's Entity, then there
would be more Entity in God and the Creature^
than in GOD alone i For two is numerally more
than one -, and two Emia have more Entity than
one, , how fmall foever the lefTer be* And then
God fliould be but ;part of Univerfal Entity,
which is Imperfection. To fay that the Crea-
ture hath part of Created Entity, but not of
Dirine Entity, feemeth to yield, that God is but
part of Univerfal Entity. To avoid which, many
Philofophers take up the Opinion, that the whole
being of all Worlds is GOD, the material Part
being his Body , and the eternal Spirit the Soul.
What fhall we fay to this ? To filence it
will not filence the Objeftcrs. And fure we miaft
sot grant them. That the World is God •, or that
it is part of God ^ or that Gcd is but a part of
Real Subftance or Entity •, or that to be fo
Is no Imperfection. Is there no # other founder
way ?
Though Divines fay, that Dei mn fun! acci-
Jentia, and it's true, That God is all Ejfence and
per ejfemiam operator , yet I dread to affert, but
humbly ask,, Whether rather than fall into any
of the former Opinions, it be not lefs dangerous
to fay, That as God hath made his Works in
his likerxfs, and no Subftance is without all Ac-
cidents, fo the World be not qnafi accidens Del
And iffo, it is no Part of Him, ejfentialov> inte-
gral : And as its Subftance is not unirocally fuch
as
L AAV J
as God's, fofuchas it is, it is fo totally- caufed
by and dependent on God's continual Creating-
will and Emanation, that its Subttancc and Being
is more G O £> 9 s (though not S D} than its
own, and fo is no Addition of Being to God's Be-
ing, but contained in fiim, and flowing from him:-
A man's actual thought, words or fenfation is no
Addition to a man's fubftance as fuch i and yet
they are not nothing. A man's Hair and Nails
that have no life, but vegetative, are fubftantial
Accidents, and yet no part of the man : And yet
are fo wholly his own, caufed by his Soul, as
heat and moifture, that we ufe not to call them
any addition to the man's being.
§. 5. ^ But wherein then licth the Hypo-
ftatical Union , if God be equally near to all
things ? AnJ. He doth not equally operate on
all : As the God of Nature, he fuftaineth aad
operated 1 on all his Creatures : As the God* of
Grace, he worketh Hcihufs on Believer* Souls:
As the God of Glory, he is prefent demonftra-
tively and glorioufly to the Bleffed: But he work-
eth on none as he did on the humane nature of
• Chrift : Thefe three differences 1 conceive make
this proper fort of Union. 1. Some Works God
doth, though by eflential Proximity? yet not with-
out the ufe and operation of fecond Caufes :
But ChriiVs aiTuming the humane nature by the
divine, was by Conception by the Holy Gholt,
as the immediate Efficient, without the Caufali-
ty of Manor Angel, the Mother affording Matter
and Aliment to the fetu
2. Divine Operations being various, the Divine
Nature did that on the Humane Nature of Chrift^
which it did not on any other Creature : He ha-
( bj 4 ving
L xxvi J
ving fuch Work to do, as no otker Creature was
to do, the divine nature fitted the humane for
its part. No Angel was to be Mediator between
God and Man, and to work Miracles as he did,
and in our nature to fulfill all Righteoufnefs, and
be a Sacrifice for Sin, and to rife from the Dead,
and to fend down the Spirit, and afcend to Glo-
ry, and there to reign and to judge the World :
jThcrefore he was qualified for all this work.
3. And fo there is alfo a relative difference, in
that the Divine Nature, by a fixed Decree and
Will^ united it felf for this work, to this one
humane nature, even for all futurity. It mayta
fome that are wifer can better tell wherein the
Hypoftatical Union confifteth .
$. 6. As to the Queftion, Whether the di-
vine and humane nature l?e two or one , it is to
ask, Whether the nature of God and his
Creatures be two or one ? They may be called
ont as we arc one with Chrift^ as conjunct, rela-
ted and contenting : But not one and the fame
cflential nature.
§. 7. But the great difficulty is, whether the
two natures conftitutc one Perfon, or two. Ne-
ftorm is accufed ( Berodon faith falfly, citing his
own plain words) to have held, That Chrift was
two Perfons 7 divine and humane. But what is to be
held, the School-Do&ors make a difficult queftion •,
that is, whether the humane nature be either a
Terfon^ or any part of the Perfon of Chrift.
1. They fay, that Chrift was a divine Perfon from
Eternity, and therefore began not to be fuch at
his Incarnation. 2. That the divine nature
cannot be fars ferfona, for that would be to be
imperfeft and not divine .* Therefore that the hu-
mane
[ xxvii ]
mane nature is no part, but am adjundl to the
Perfon of Chrift. (And if the humane nature be an
Accident to the divine in Chrift, why mult we
deny Creatures to be Accidents of God ? ) But
moft plain Chriftians would be ftartkd to hear
a Preacher fay, that the Humanity is no pari of
the Perfon of Chrift.
§. 8. I have no anfwer to the difficulty, unlcfs
I may diftinguifh of the fence of the Word P E R-
S O N, and fay, that in the fence as it fignifieth a
Perfon in the Eflence of God,
the humane nature is no part such a urifi do the
of it. feut as to a Rilativc BiBma *f Church-Fa-
PerfoMlity, (as a King, a -ffi««"k^Nefto-
Pneft, a Prophet, &c. as a not hei;tes>^w*///
Husband, a Father, &c. are not permit us n pafsty
Perfons ) fo there is one thefe prints.
Mcdutor between GOD
and Man, the Man Chrift Jefus : And the humane is
not here excluded.
But is the Divine a part of the Perfon of a Me-
diator ? I handle fuch things with fear j Ths
Lord pardon our weaknefs : But we are called
to handle them by men's Preemptions.
i . As Gcd is not a part of the WqyU , or uni-
verfal Subftance, and yet is tminenttr more than a
part, what if it be fo anfwered here ?
2, But if, as greac Do&ors now maintain, Rela-
tions may be afcribed to God, wkhouc any Com-
petition, becaufe they have no proper reality, but
a meer objective comparability, why may not the
divine nature have a relative part in the Relati-
on of Mediator, as affuming and advancing the hu-
mane, and operating in it, without compofition t
And as according to this ambiguity, Chrift may
have
[ xxviii ]
have two perfons (not uni vocally) divine and me-
diatorial, fo the divine and humane may make one
Mediator : And in the one Perfon of a Mediator are
contained many Relative Perfons of Chnft,as King,
Prieit,r Prophet, Son of Mzry, &c. The Lord
pardon what is amifs in thefe Conceptions, and
redlifie my Judgment, and give me that practical
Faith and Knowledge of Him, which conftituieth
Chriflianity, accordiug totheBaptifmal Covenant,
and which is it that He calieth Eternal Life. Amtn.
CHAP. 4.
How to conceive of the Diverfty of God's
Operations , feeing he is immutable^ and in-
timately near to every Patient.
§, 1. T T is certain, That no Change wrought
* by God, fignifiethany Change in God ;
and that no diversity of Effedts fignifieth any real
Multiplicity or Diverfity in God : But all Di-
ver (Ity floweth from Unity, and Change from
Immutability.
§. 2. It is certain, That God is intimately
prefent in EflTence with every Creature, and e-
very EfFedt, and fo all his Effedts are im?nc£ia-
tioHtfroximitAtis immediately from God, he being
as near the Effeft, when he ufeth fecond Cau-
fes,
[ xxix ]
fes , and having as mlich Caufality in producing
what is done, as when he ufeth none.
§. 3. Yet it is certain, That God ufeth f.cond
Caufcs, and therefore that all Effefts are^ct fo
immediately from him, as to be fine medMi And
the highefl ufuaily work on the lower.
§. 4. Therefore it feeraeth plain, that Energy,
or utmoft tranfient Operations go not as far as
his EfTential Prefence ; nor are equal to his Om-
nipotence/ : He dorh non all that in prima in5t*mi %
he can do •, but fufpendeth freely fuch Adte.
§. 5. Therefore God may fb far fufpend fomc
Operations on inferior Patients , as to confine
thenrto the Capacity or Aptitude of the fupe-
rior created Caufes, as he doth in the ordinary
Courfe of Nature: He fhineth not by the Moon
fo much as by the Sun ; nor in a cloudy day fo
much cis in a clear ; nor in the night as in the day ;
and' nouriflieth us not by every fort of Food a-
like, nor cureth alike by all Medicines.
§. 6. As God dot in Naturals, fo may
he do in Morals, or IplriOinl Changes : As he is
the God of Kingdoms and People, he may ufe
his Mercies and Judgments by Kings and Magi-
ftrates, and according to their good or bad Dif-
>, as he did in the Death of Chrift. He
doth not uic to gover 3 as happily by wick-
s, as by the good and
more unhappy under
ulusy 6cc. than
v, Antonlntj Alcxan-
u* : And ".mpire was delivered by
the fall of feven Tyrams, by a Conftarrtine.
§. 7. So God ufuaily profpereth or affiið
rches and particular Souls, working his Grace
ac-
I XXX ]
according to the qualifications of the Paftorsand
Teachers ; and fitting them to be meet Inftru-
ments of the intended Good, though he do not
, always Co confine his Operations. This is evident
in thcjdifFerent fucceffes of Minifters that are skil-
ful or unskilful, wife or ignorant, good or bad*,
concordant, or fchifmatical : And it is notorious
in the fuccefs of the Education of Youthen Schools,
Uniyerfities, and Families.
§.8. According to this Method , wc may
judge alfo of God's working according to varie-
ty of Company-helps, Temptations, and Hin-
derances, and how much of God^s Work of Grace
is thus fapientially and mediately exercifed } though
as to the internal manner of the Agency of his
Spirit,we are told by Chriit, That every one that
is born of the Spirit, is as the Wind bloweth
where it liftet'h, and we hear the found , but
know not whence it cometh , and whither it goeth.
It is much herein to know a little.
§.9. It greatly darkeneth us in judging of God's
Providences on Earth, as to the Welfare orMife*
ry of Nations and SjuIs, Believers and Infidels,
Peace and War, &c. that we know not how much
God doth here by Spirits good and bad :, and how
far fuch Spirits are left to their Free-w r ill, as A-
dxm was, in their Miniitration and Executions
here ' below. God gave Satan power over Job,
and power on the S*beanst\\zt robbed him, 2nd
power on the Fire that fell from Heaven on his
Eftate. Chrift faid, This is their Day, and of thz
Tower of DarVntfi. What Laws the fuperipur
Worlds are under, as to us, and one another, is
much unknown to us , yea, what power for our
fins Satan may have againft ( not only the wick-
ed
[ xxxi ]
id, but) even thofe that fear God, both on their
Bodies by Difejrfes, and on their Grinds by trou-
bling and feducing Temptaticns Sad experience
tclleth us, that yielding to former Temptations,
giveth him advantage for eafier accefs to otir ima-
ginations, and to more dangerous frelh AfTaults.
§. io. But yet we maybe fure, thst all God's
Promifes fhall be fulfilled, and that he will never
give Satan power to break them, nor fufpend
his Operations fo much on any fecond Ca-jfes, as
to violate any word of fafety, 2nd hope that he
hath given us to truft £0j which AfTurance may
ferve to keep us in Faith, and Hope; and Com-
fort.
CHAP. 5.
h any pint of Faith above Reafon } or con-
trary to it ?
§. 1. I Have anfvvered £his at large in Method.
1 Theol. It is a confufed and ill-worded
Queftion.
Diftinguifh, 1. between Faith taken objectively,
and Faith fubjettively as an Aft, or Quality.
2. Between that which is required of all men to
be believed, and that which is required but offome.
3. Between Reafon in Faulty, and Reafon in Aft
and Habit.
4. Between Reafon advanced by improvement,
and Reafon unimproved and buried in Igno-
rance.
5. Between Reafon that hath only the Revela-
tion
[ XXXii ]
tion of common Nature, and Reafon that hath fa-
rernatural Revelation. ..«..,- V i, -w ;*
1 c 2 [. it being only objective Faith that ^ is
meant 'in the Queftion • that is no Objeft of Faith
which for want of Revelation , a man is not
bound to believe. There are Millions of Things
above our Reafon, which are no Objects of our
Fakh And more may be the Objeft of one
Man's Faith, than ofanothers that had it noway
revealed to him. . . .
c , H. A J molt all the matter of Faith is *•
faw the Reafon of ignorant Sots that never im-
proved their Reafon, or ftudied the Evidences of
Truth: It is above their Reafon, as ^pjBrw
and «&«, though not above the poffibiliw ot
their Faculties being better cultivated and dilpoiea
h ere a 4 ter 'lf! ^ Do ft r i ne of Faith is not only
above' 'but fntrtry to the falfe reafovmg of igno-
rtnt deceived Fools > for fo is the very Being of
God, and fuch are many that boaft ot Kea-
l0n s < IV. The Gofpel of Chrifi: , and many
obits' of Faith are above his Reafon that hath
only fuch natural Light as the Creation can give
him, without any Gofpel fupernaturai Revela-
tion Who can know in India that never heard
of Chrift , that he was incarnate, and role trora
the dead, and afcended, &c.t
§ 6. V. Nothing that God commanded us to
believe, is either contrary to, or above Reafon (that
is the reafoning Intellect) i°fo™=^i5™.f£
Hod Revelation or Notice, and honeftly and
foundly qualified to judge otherwise, as Law,
Phylick, Aftronomy.fo Divinity is above the Rea-
fon of the unqualified.
g. 7. This is apparent, 1. B:c3ufe we have
no Faith in us, bun what is an ad of Reafon and
rational Will \ and therefore that cannot be Lid
to be above Reafon, which is it felf eflentially
an Ad of Reafon. By 'what Faculty do we be^
lieve, but by the rational Intellect and Will?
And this Intellect hath but two fores of Ads,
1 . Immediate Self-perceptions, which fome call />.-
tuitions, and fome , E nd Senfation.
2. Abftrative Knowledge by Reafoning. And
the firft way we perceive nothing bun cur owti
Ads : Therefore it mufl be thelatter,or not at all.
§. 8. 2. We have reafon to know that God
cannot lye ; and reafen to know by certain Proof
that Scripture is his Word - and reafon to kno
what that Word expreffeth. Therefore we have
reafon to b.lieve that it is true, and confequently
to truft it.
5. p. 3. If we tell Infidels than we have no
Reafon our felves for our Faith, nor any Reafon
to give them why they fhond believe Chrifl mc
than Mabo^eti and the Scripture more than the
Alcoran, this preaching is not the way to con-
vince the World, nor did fuch Preaching gather
the Churches.
§. 10. When the Apoftles added Miracles to
their Teftimony of (Thrift's Refurredion, what
was it for, bu: to convince Mens Reafon, that
what God fo attefteth by unimitable Works, mufl:
needs be true : It is by reafon ( abufed ) that Men
talk againft reafon.
§. 11. Thofe knowing Divines that tell the
SocimMSy That the Matters of Faith are above
Reafon, can reafonablv mean no more, but that
meer Reafon by natural Light, could net have
known
[ xxxiv]
known them without Gofpel fupcrtfatural R£ve-
lacion.
§. i 2. This Reafon is unanfwerable.
That is certainly true which God obligeth all
men of Reafon, to whom it is revealed? to be-
lieve.
But God obligeth all Men of Reafon, to whom
it is revealed, to believe the Life to come, and
that Chrift is the Son of God, and his Word
true.
Therefore it is true.
The Major is proved by the very Being and
PerfeftionofGod; to fay that God bindeth the
World to believe a Lye, and fo is the great
Lyer and "Deceiver, is to defcribe him like Sa-
tan, and to deny him to be God.
The Minor is proved •, God bindeth us to be*
lieve that which being of greateit everlafting
Confeqnence, is attefted by the former Prophe-
cies, the Eflenrial Impreflions of God, the mul-
titude of uncontrolled Miracles, and the conti-
nued fuccefs of fan&ifying Souls, and making the
greatcft amendment of the world, when we have
no DMproof of it } and to truft our Souls and
Hopes on this, when we have fuch fealed Promifes,
and no other fufficient Hopes.
But fuch is the Gofpel of Chrift, and the Life
to come — Ergo wc are Sound as regfonable, by
God to believe it.
In this Belief and Hope I am writing this, un-
der the fentence of Death, in expectation of my
approaching Change.
CS* Thef 2 five preceding -Chapters were, <m Emergent Occaftons y
written about T&enty years after the re J} of the Be ok (fave one
Chapter, Chip, y.)
CHAP-
C i 3
CHAP. I. Prefatory.
Who jbdl be Judge of Controversies^ and of the
Sence of Scripture ; whether all the People, or
who elfe.
ScVv. I. "Y""""^ XperienceafTurir-g all Men, that we
are born without a&ual Know-
ledge and yet with Faculties made
to Know, obliged to Learn, defi-
ning Knowledg, needing it, and delighting in it,
no wonder if Men be inquili:ive after the fureffc
and eafieft way to attain it ; and if they be unwil-
ling to be deceived, no wonder they love Truth as
Truth, and hate Lyes as Lyes , though, being de-
ceived, they hate that which is Truth, and love
that which is a Lye.
* §. 2. Therefore the firft Apprehenfionsofthe
mind do greatly tend to the introduction of thofethat
follow, to make them fuch as (hall agree with thefe :
And here, \. Senfe, and 2. Education have the great
advantage. 1. We exercife Senfe before Reafon 7 ~
and therefore, atfirit, without the government of
our own Reafon, and this neceffarily, ftrongly, and
conftantly, as the Bruites do. 2. And being there-
fore governed by the Reafon of our Parents, we
# learn Knowledg of them,and from fenfible Obje&s,
but drop by drop, by flow degrees ; and Senfe be-
ng ftrong, iaclineth Children ftrongly to defire
B that
t 2 ]
that fort of Knowledge which will maft ferve the
pleafure of Sence and Flcfhly Appetite : Ard lo
they eafily learn how to fport, and after how to
feek Provifion (by Labour and Trades, and Flat-
tery, &c.) to fatisfie the Deiires of the Flefh. But
the knowledg of things fpiritual' and everlafting,
vrhich are beyond the reach of Sight and all the
Senfes, cometh not in fo foon, nor till Parents or
other Teachers tell them of fuch, or Reafon grow
up to maturity, by Experience and ferious Exer-
cife, and withal, the Grace of God to blefs fuch
Helps, and overcome the contrary flefhly inclina-
tions, which original Pravity and cuitomary Sen-
fuality, raife up againft the Defires of> Endeavours
for, and Obedience to a fpiritual and more excel-
lent Knowledge Where God giveth, i. A Body
moderately tcmperated as to Senfuality and Inge-
nuity ^ 2. And Parents, or firft-Teachers, wile and
faithful, to teach Children that fpiritual Know-
ledg which they have learnt themfelves ; and,
3. by His Grace excitetlvChildrens Minds to love,
learn, and obey the Truth, there enter the begin-
nings of troeft Wifdom : But where thefe are wan-
ting, they grow up, inftead of faving Wifdom, to
the crafcinefs of a Fox, to get, keep, and devour
his Prey, and to the valour and felicity of the
Maftiffe, to be Mailer of the little Dogs ; and at
laft, to the fubtilty of Devils, to oppole and de-
itroy as a hated thing the Holy Wifdom and Pra-
ctice that fhould have faved them.
§. 3. As Knowledg cometh in by flow degrees,
fo there areas many degrees or differences of it, in ,
the World, as there are Men; it being not proba-
ble that any two men on Earth have juft the fame
apprehenfions arid degrees of Knowledg j but that
all
C ?3
all mens mental Complexions differ far more than
their Vifages do. So that if the fame degree were
the meafure of neceflary Church-Concord , and
Salvation, there fhould but one in the World be
the Church or be faved. The queftion then is not,
What meafure is definable, but what is nccejfary to
Church-Vnity and Commnnim, and to Salvation.
And what God will do with thofe that have not
the Gofpel,- and are not of the Chriftian Churchy
but only believe that God *f, and that he is the Re-
warder of them that diligent ty feek^him, and that in
every Nation difcar GW^and vporkjr ighteoHfnefs\ be-
longeth net to our prefent queftion } but only
what is neceflary to the Chriftian State and Hye.
§.4. And here it is firft to be decided, Whether
Cod hith by any fixed Law or Revelation determined fo
oftkcMeafiireofLhriftian Knowledg and Fait h 7 as
that thtreby men may know who are to be taken as Chri-
fiians and of the Church? To which I fay, I. We
ifluft diftinguiih of Faith as objective and as ji&ivt^
or as to the matter believed, and as to the Aft of
believing or knowing. 2. Between tre Inward Sin~
verity and the Outward Profejfion : And remember
that though God judge of Men according r. to in-
ward Sincerity, and 2. expeft that decree of Know-
ledg and Faith in Ad and Habit fuitable to means
enjoyed, without which the man and his Faith are
not indeed fincere - 7 yet the Church (and all Men)
can judge of others, but 1 . By outward Profeffwn,
2. extended to that degree of Objective Faith, which
God hath made commonly neceflary to Ghriitiani-
ty or to the acceptance of the Church
It is therefore here a d ceiving Confufion, to
confound the two cafes, what is neceflary to Go&s
acceptance into Heaven^ and what is neceflary to a
B z Man's
L 4 1
Man's acceptance into the Church. And thence Ibme
conclude that no man can tell juft what is neceflary
to Individuals.
§. %. That Chrift hath ftated the EfTentials of
Chriftianity, taken obje&ively fliould be fo farpaft
queftion, as our Chriftianity it felf is, at leaft.
For if he have not, then he is not the Author and
Finifher of our Faith: And ifhe be not who is?
The Apoftles delivered it as received* from him.
If it were not then made and determined by Chrift,
then there was then no Chriftianity* and fo no
Christians* And if it was made ficce then,who was
the Maker of Objective Chriftianity ? No Man or
Company of Men dare or do pretend to it. If they
fhould, whence had they that Power ? And did it
die with them ? Or may others after them make
alio a new Chriftianity ? Paul pronounceth Angel
or Man accurfed that fhould bring another Gofpel
than that which he had received and preached,
Gal. 1.7,$. 1 CV. 15.3,4.^(7.
2. And if the EfTentials of Chriftianity and
Church-relation and Communion were not deter-
mined of by Chrift, and notified in the Holy Scrip-
tures, then there could be then no Chriftian
Church, for want of Church-Eflentials. And then
when began that Church, and who made it.
3. But the Gofpel hath put the matter out of
doubt, telling us that Chrift hath actually declared
and determined the EfTentials of Objeftive Chri-
ftianity and the Church : even in his Inftitution of
Baptifm, which is our Chriftening, which in his
preaching he expounded, and fo did his Apoftles.
2. And as his Baptized Difciples were called
Christians ^ fo he commanded them to Love one
another and live in Concord and Commurion as
Chri-
[?]
Chriftians: and could any obey this Command,
if Chriftianity was then either unmade or a thing
that could not be known ?
§. 6. And if it was then made by Chrift, it was
furely unchangeable : elfe men might be llill ma-
king a new Chriftianity, from Age to Age, and
when fhould we have an end ? And who hath
power or skill to make a better than Chrift made
Mahomet that attempted it, thereby is an accurfed
Antichrift . p
§. 7. And now we come next to enquire,
I. What are the Chnrch-C ontroverfies to bz decided.
II. And who are the Dijfenters that differ herein.
III. And then we (hall eafily find who it is that mult
be the Judge of them.
§. 8. And 1. it is fuppofed that it is no one effen-
tialpart ofObjecirce Chriftianity that is in Controier-
fie. 2. And that it is not among Chriftians that
any fuch point is controverted. For he that de-
nyeth any eflential part, denyeth Chriftianity and
the Church - and therefore is no Chriftian (what-
ever he may be called by himfelf or others.) And
though Confounders make a great Con troy erfie of
it, whether a Heretick be a Chriftian and a part of
the Church, it's eafily refolved - if we dally not
with an ambiguous word : If by aHeretick be meant
one that profefTeth not, or deny'd any eflential part
of Chriftianity or the Church, he is no Chriftian
nor part of that Church which he denyed : But if
by a Heretick be meant one that profefTeth not, or
denyeth only fomething that is of the melius effe
of Chriftianity and the Church, he is a Jtfember
though a faulty one.
§. 9. But it will be faid, thst more than tkeEjfen-
tials of Chriftianity is necejjaryto Church-Communion :
B 3 Jfc
tlfe we mufi receive Drunkards, Fornicators, Extortion
vers, Railers^ with whom, faith St. Paul, we muft
net eat.
Anf. I would thole that will not endure tolerable
men for a different opinion or circumftance, could
as little endure Drunkards, Fornicators, Extor-
tioners, and Railers, and Covetous, &c. But the
Objeftors muft under ftand, That as I faid, The
Saptifmal Covenanting Profejfion of Christianity is
our Church-title to its Communion. And that
Chriftianity is more than a bare Opinion or Notional
Affent : it is a folemn giving up our j r elves by Vow and
Covenant to God the Father i Son and Holy Ghofi, as
ettr God and Saviour and Sanclifier* to be Taught and
Ruled by Chrifi^ as well as pardoned, adopted, and
glorified ; which effentially coiitaimth Repentance and
the Renunciation of the Dominion of the Flefh, the
World, and the Devil* which are contrary to the
Government o^Chrift.
And it mull be remembred that a Verbal Pro-
feffion proved counterfeit and falfe by inconhftent
contradiction in word or deed, is indeed not valid,
and is no Profe[fwn. And he that would fay, I
Will be Ruled by Chrift, but I will be a Drunkard,
a Fornicator, an Extortioner, &c. would thus nul-
lifiehis Profeffion by a grofs Contradiction : And
to live impenitentlyin thefeftns, is as fure a proof of
falfhood of a man's Prof ejfion, as contrary words
would be. And if a man once and again commit
fuch Sins till he Repent of them, he choofeth them
and liveth in them : And while he choofeth and
liveth ii> them, he Repenteth not indeed, what-
ever he fay : For Repentance is a change of Mind
and Life.
There-
C 7 3
Therefore we here diilinguifli of Mens Right to
Church-Communion as i . unqueftioned, 2. as loft
or null* 3. as doubtful and under tryal. u A
Baptifmal Profeflion of all the Eflence of Chriftia-
nicy, and not difproved,is a Title not to be queftio-
ned. 2. Apoftafie, or the denyai by word or deed
of any eflential part of Chriftianity, juftly proved,
nullifieth Chriftianity and Church-Right. 3, But
if a man fpeak or hold fome bad opinion by a re-
mote unfeen confequence, contrary to fomewhat
eflential to Chriftianity, or if he commit fome Sin
that is inconfiftent if he Repent not, here the
Church rouft try whether the faid Error be indeed
fo held, as that the contradicted truth is really
not held, or only be held on a miftake of confiftea-
cy,theperfon profefling to renounce it, if incon-
fiftent : And whether the faid Sinner live impeni-
tently in that Sin, as that which he choofeth and
will not forfake : And while the man is under this
doubtful Trjal^ his Title is doubtful, and to bs
fufpended as to aftual Exercife.
And therefore the Church hath ever ufed Sufpen-
fion as a thing different from a full or proper Ex-
communication ; Suffcnfion and fome difciflirutry
reftraints, have been called Excommunicato minor,
which doth not cut off a man from the Church;
When the proper Excommunication called major,
is but an Authoritative Declaring that a: man hath
cut off himfelf, by Afojiafie at Jcaft from fome
cffentUlfart of Chriftian Faith or Duty: without
which felf-abfcifion, other mens hath no place %
and is but a Slander of the innocent. God hath
not given others Power to unchriftcn, cat off or
dama the guiltlcfs.
B 4. §. 10. It's
C8]
§. io. It's one thing to be cut off from the
Church or Chrift, 2. and another to be under try-
al and fufpenfe o aftual Communion, till Repen-
tance prove mens Right 3. And it^s another to
be at prefent only denyed Communion (not with
the Church wholly, but J in fome comfortable Or-
dinances, till the removing of a Scandal have made
the perfon capable, by fatisfying the fcandalized.
4. And its another thing to be caft down from a
higher to a lower ftatioi*, and denyed Dignities,
Preferments, and fpecial Honour. Confound not
thefe.
§. 11. And by this time you may fee how to an-
fwerthe ill-ftated queftion, Who is the judge of
Controverfies in Religion : and of the Sence of the
Scripture : and whether every ignorant Man or \¥o-
man^ or Child muft be Judges of it for themfelves ?
And firft you muft underftand the forefaid J>/-
ftinttions neeeflfary to the Sofat ion •, Ambiguities and
Generalities are the inftruments of Deceit* And
fecondly I fhall apply them to the cafe.
§. 12. 1. We muft diftinguifh Controverted
Iffemials of Chtiftianity, from controverted In-
tegrals, and Accidents.
1. Diftinguifh Controverfies between Chriftians
and no- Chriftians, from Controverfies among
Chriftians.
3. Diftinguifh material Objective Chriftianity
( Faith and Duty ) from internal Subjective.
4. Diftinguifh external valid Profefion of Actnal.
Faith not dilproved, from internal Sincerity.
5. Diftinguifh between what is neceflary to
God's accepting a man to Juftification and Salva-
tion , and what's neceflary to the Church's accep-
ting a man to Communion,
tf.Di-
C 93
6. Diftinguifh what is neceflary to that dated
Union and Communion which is our real Church-
Memberfhip and Chriftianity, from that which is
neceflary to the prefent adtual exercife of fuch
Right in fome local Priviledges and Ads i and from
than which only fitteth men for Dignity or Office.
7. Diftinguifh between the Cafe de tjft^ or real
Trutb^ and the Cafe defare, or judging of it.
8. Diftinguifh between Judging what others
fhall Believe about things controverted, and go-
verning their Pra&ice, how they fhall behave
themfelves.
9. Diftinguifh a private Judgment, difcerning
what is or is not our own Duty, and a fuhlick^
Judgment in Government of others.
10. Diftinguifh the Judgment of feveral Gover-
nours according to their divers Offices, and Ends.
1 1 . Diftinguifh a limitted Power to Judge only
pne way from a power of judging obligatively in
fart em utram libet^ this way or that.
12. Diftinguifh the real incomplexe Matter or
Objects of Faith> from the literal complexe words
which fignifie them. And fo thefe conclufions will
be clear paft doubt.
CokcL 1. All Chriftians are agreed in the EfTen-
tials of Chriftianity : Therefore thefe are no
Church-controverfies for any to be the Juclges of-
It's only. Infidels and Men without our Church that
differ from us in thefe. And Infidels are not to be
converted by the Authority of a humane Judge
(nor ever were) but by Teachers fhewing the Evi-
dences of Truth.
C'JI. All Chriftians,as fuch being bound by Chrift
to love one another, and live in Communion as
Mem-
C 10 3
Members of one Body, notwithftanding IeHer dif-
ferences, it followeth that Chriftian Unity, Love,
and Communion depend not oil the queftion,
Who jh*tt be Judge ef Centroverfies \. as being pre-
fuppofed to it.
C\ Hi. But the Baptizing Paftors of the Churches
are by office the judges, whether it be indeed the
Effentials of Chriftianity which are profeit by the
Baptized.
C. IV. And therein it is the Real incomplexe
Objefts that are propter fc eflential (God, Chrift,
Grace, &c. ) And the fignai words are only necef-
fary to notifie to the Church what men believe :
And no lingular words only are necefiary : Elfe^
only men of One Language could be Chriftians :
But any words will ferve which fignifie the fame
Matter : few will ferve for fome : and others mull
ufe more. The words of Baptifm fufSce where
they are underftood : But the Creed, Lord's Pray-
er, and Decalogue, as the fim of the Crcdenda, Pe-
tenda, Agenda, haveby the Church been judged a
fufficient explication, for the Baptized : And in
thefe we all agree.
C. V. 1'hough real fincerity of aftive Faith and
Confent be neceflary to Salvation, God judging the
Heart-, yet Profeffion not difproved, muftfatisfie
the Church : Who therefore are not put to judge
whether mens Know ledg reach the degree of their
Helps \
C. VI. The Baptizing one into the Union of the
Church-llniverfal, obligeth him to exercife ChrifPs
inftituted Worfhip in particular Churches \ and
therefore to know what that is : which is The
Paftor's Teaching the Flocks ChriJPs Gofpel; officia-
ting in the adminifiration of the Lord's Stppcr, Prayer
and
C ii ]
and Trtife^ and Difciplwary Government by tlic nfe of
the Church-Keys : Of Mens fitnefs for thefe, the Pa-
llors are the Judges, and the Flock, muft cbey.
C. VII. Chrift hath in Scripture iDftiuucd all
that is of neceflky to this Communion.
C. VIII. Every Governour hath a governing
Judgment (called FnhUcW) fuitable to his Office.
The Paftours are Judges who is capable of Baptifm
and Church-Communion, as far as muft be execu-
ted by the Keys.
The Magiftrate is Judge who is by him to be
countenanced, tolerated, or punilhedby force.
The Parents are Judges in cafes about their
Wives and Children, proper to Family-Govern-
ment.
But every reafonable Creature being a Gover-
nour of himfelf, is neceflarily the Difcerner of his
own Duty. And God being the Highcft Ruler,and
there being no Power but of Him, and none againft
Him, no Man muft obey any againft him : and all
rauft-ufe their Reafon to judge whether Mens Laws
be againft Gcd or not : If this were net fo, i. Men
were governed as meer Bruites : 2. And muft curfe
God or Chrift) or murder, or do any Evil that Ru-
lers bid them. 3. And then God fhould for this
punifh none but Soveraigns. 4. And thea all Na-
tions muft be of the King's Religion. 5. And then
men muft not judge whether it be the Juft Prince
or the Ufurper that they muft obey. In fhort,this
overthroweth all Religion and Humanity.
C* IX, No men have Power to Judge in partem
utramlibet? or againft any Article or Fakh or Divine
Obedience ; the Thing is True or Falfe before they
judge of it: and if they judge againft TrutMheir
Judgment is void : God binds us not to believe
their
£ 12]
their Lie : They have no Power to judge that
there is no God, no Chrift, no Holy Ghoft, that the
Gofpel is falfe, that Men may commit Idolatry .>
Perjury, Murder, Adultery, &c. The contrary all
may and muft judge; but fooie as Rulers, and
fome as Subje&s. But in ca r es before indifferent,
(where Man's Authority may make Dmy^ or not,
there they may judge it Dnty or not accordingly.
C. X. In doubtful cafes no mens bare judg-
ment can bind or make others to Believe things
Divine with a Divine Faith : man is not God.
But i. Teachers that are credible muft be believed
with a human Faith according to the degree of
their credibility, which is preparatory to Divine
Faith. 2. And Rulers may Govirn Subje&s in the
manner of expreffing and ufing their controverted
Opinions, and reftrain them from doing hurt.
C* XI While true Union and Love are fecured
by common concord in thiogseflential and necef-
fary, a Judge of other Controverfies is not need-
ful to theft: ends before fecured : Chriftians muft
live in Love that tmderiland not many hundred
Texts or Controverfies.
€. XII. It is worfe than Madaefs to think that
all Controverfies will on Earth be ended, or that
any Men can do it. But they that fay it do moft
deeply damn fiich pretended Judges, that fo many
Volumes being written of Controverfies , and con>
trary textual Expofitions among themfelves> will
not decide them to this day. Who {hail decide all
the Controverfies between General Councils, and
all the prefent Patriarchs and Churches in the
World.
Thus much to anfwer the queftion^ Whojhallbe
Judge of Coxt rover fits and Scripture Sence i
§< 5- If
C 13 3
§. 5. If Men did but difference points ntctffary
to Salvation zxAckrinyimty^ from thole that are
only needful to a higher Stature in the Church,
and from thofe that are utterly uncertain and
mnecejfury \ and, 2. if they did but know their
own ignorance and liablenejs to Error , and, 3, If
they confidered how utterly impoffible it is to
make the multitude of ignorant People, yea or Mi-
nifies, to be all of a mind, in the numerous
hard ^ontroverfles, Opinions, and dubious or
indifferent things, that are ftriven about in the
World ; certainly inftead of damning, or defpi-
fing, or deftroying> or hateing each other for
fuch things, they would magnitie the Wifdom
and Mercy of Chrift, who hath laid the Love,
Unity and Peace of his Church on a few plain,
fure and needful things, £ c Even the Covenant of
c Chrifttanity, with the Creed, Lor as Prayer and Be-
L ca/dgue, and f* much of Chrifi's own Precepts, as
c the univtrfal Church hath ever bin agreed in'~\ And
they would rather honour and obey St- Paul,
Rom. 14. 1 Cor. 12. Epkef.4., i,to id. than count
his Doiflrin to be unpracticable or loofe.
§. 6. If God will take all into Heaven that
practically btli'eve the Creed, and obey what is plainly
written in the Scripture, why may not fuch liv*e in
Love and Peace on Earth, and the Key-bearers
of the Church C which is the Seminary of Hea-
ven ) receive fuch, as Chrsft rcceiveth us to the
Glory cf God the Father, Rom. 15. 16. What if
Men confefs that they know no more (when mil-
lions called Chriftians know not fo much) will
they deftroy them for not knowing more than
in knew? Or is it any Virtue or Duty
to
[ H J
to lye, and fay that they know or believe what
they are utterly ignorant of ? What if thofe
that with Jerome miQiked the word Hypftafis,
and thofe that preferred it before Perfona , had
forborn cenfuring one another ? What if the
queftions, Whether Mary Jhould be called the Mother
efGod, or rather of Him who is God? Or whether
thrift's Will and Operations jhould be [aid to be One
or Two ? had been managed with mutual forbea-
rance, without Zend's Henotioon , or AnaftafinsH
forcible Amurfty ? What if- fuch forbearance
had fparedall the rage and bloodfhed ztAntioch^
Alexandria and other parts ? What ifCbryfoftom
and others had bin permitted to filence their
Thoughts of Origine ? What if men had not
bin put to declare whether the tria capitula of
Theodoret, Ibas and Theodore Mopfne^ were found
or unfound, and faid, What is it to as ? Might not
the Church have lived with fuch in Peace ?
What if when the World was in a flame about
Images, they had left them only to thofe that
defired them? Might not they yet have lived in
Love, that agreed in all the EfTcntials of Chri-
ftianiry? What if yet one man fay that ChrifPs
Body is locally prefent in the Eucharift •, and
another fay that, Becaufe he knoweth not how far
his ipiritual Glorified Body is invilible, therefore
he no more knoweth whether it be there than
whether an Angel be there, but believeth that the
Sacrament is truly his crucified Body reprefen-
tative ; why might not both thefe live in peace?
What if one think that Venial Sin mult be pu-
nched with Purgatory Fire, or as an Englifli Dr.
that fome men muft pafs a new Life of Trial, in
their Aireal Vehicle, before they are capable of an
£the-
iEthcreal Vehicle, why may not fuch bear with
one that faith he knoweth no fuch thing? What
if one man think that he may pray to his Angel
Guardian ; and another faith only that he oweth An-
gels Love, Reverence and Gratitude, and would
pray to them if he knew when they heard him,
and knew it were God's will, what hurt mil it
do to the other man to bear with this ? If we
agree of all points that put men into that Hate
in which Chrift commanded to Love one another
as his Difciples; if others differ from me about
the meaning of five hundred Texts of Scripture,
why may notl be contented with myKnowledg and
Opinion, and leave them to theirs ? Why might
not Naz^ianz^ene and the Council of Conft*ntino-
fle^ Hieromt and Rnffimts, Cbryfeflom and Theofhi-
Im and EpfphaTtptt, Proffer and Cafliar.us and km-
centiusj ^ to pafs by Auguftine and Ccleftinc and
Julianas^ and Hierorr.e and Vigilantwszxidijovimari)
have compofed their differences with lefs noife
and ftrife,- and lived in love and peace together.
( To pafs by alfb the doleful Contentions about
the Councils olEyhefus and Calcedov and Conft. 5,
& 6. and Nice 2. and between Ignatius and Photins,
and many more worfe ftrifes fince then ) Why
might not the Jefuites and J mfenifts have diffe-
red without troubling she Popes and the Church,
by mutual forbearance and gentle aifputes, x as
many of the Schoolmen did before them ? 1 quar-
rel not with Erafmns^ Faber ,and abundance fuch,
for chiding the Schoolmen as Caufers of Conten-
tion, byraifingfo many frivolous queftions for
Difpute ; But verily, as they were in my opinion
the bell Philofophers that ever the World had,
(acd no wonder whea they ftudied little elfe) fo
they
C 16 ]
they managed their Difputes with more Scholar-
like candour and peaceable moderation than moft
that went before them, or that have followed
them. How many huge Volumes of fubtile Dif-
putes do they write, with very few railing words :.
patiently bearing each others copious Confuta-
tions and Contradi&ions, as a thing to be expect-
ed , and no whit wondring at the Differences of
Judgment among the worthielt men ? How many
Volumes, or loads of Volumes are there written,
of the different Opinions of the Thomifts^ Scctifis,
Nominals , Dhrandifts 7 and yet till the late times
put Virulency into the Writings of Jefuites, Do-
minicans and Javfemjls^&c there was little revi-
ling to be found in all thefe long Difputes.
And why might not Luther and CaroloftadinSy
Zuinglius and Oecolampadws \ and many Lutherans
and Calvinifts have lived in as much Love and
Peace as Melancthon dnd Erafmus and fuch others,
if they had but had their forbearing Charity and
Candour ? How fweet are the Pacificatory Wri-
tings, yea and how judicious, of Junius^ Ludov.
Croxws^ Matth. Mj-rtinms^ Georg* CalixtUl^ Conrad.
BergiWy Johannes Bergxm, Bar&us, Amyr&edw, Hot-
xonuiy TeftardiVy Camera^ Lud. Capetlm, Plac<etM y
and (above all) Vine, le Blankj yea and of mode-
rate Papifts, Efpenc&My Ferus^ Gerfon^ Cajfander,
and efpecially Erafmus : And how harfh to the
Lovers of Love and Peace, are fuch Writings as
fpit Fire and Brimftone, Reproach and bitter
Cenfures, againft thofe that be not juft of their
Opinions ? it puts the wifeft Divines hard to it,
how far they may pronounce Damnation on all
thofe Heathens, that live in Sincerity (though not
in Perfection ) according to that meafure of the
notifica- (
[ i7]
notification of God's Will which they are un*
der, that come to God in the belief that God is, and
that (it is the Revtarder of them th*t diligently fcel^
him, and that in every Nation they that fear God and
workRighteoHfnefs ,and are no worfc than fuch Righte-
ous men, as Abraham thought even wicked Sodom
had had fifty of, are accepted of him. And
fhall Chriftians damn, cune and kill all that tin*
derftand not a thoufand Controversies , which
perhaps the deftroyers as little underftar.d -, and
that know not an hundred things to be indiffe-
rent or lawful, which the deftroyersdo but lay
are fuch?
§; 7. It hath oft grieved me to read in
Dr. Heylin** Life of Archbifhop Laud how great
a hand the Controverfies then called Armwian,
or of the Five Articles, had in the Divifions of
the Church of England, between thofe that he
maketh Archbilhop Abbot in England and Archbi^
{hop V flier in Ireland' to Head on ene part \ and
the few that at firil (and many after) that fol-
lowed Archbifhop Laud in England, and Archbi-
fhop Bramhall in Ireland on the other part. And
to find what a ftrefs the many Parliaments that
feared Popery did lay on the thing that they cal-
led Arminianifm : And being carried down by the
ftream of many good mens Opinions and Fears,
I was my felf fome years confident that Armi-
nianifm was a character of an Enemy to the Sound-
nefs and Safety of the Church. But when I had
fet my felf throughly and impartially to ftudy
it, I found that which fo amazed me , that I
durlt fcarce believe what I could not deny 9
even thai from the beginning of the Qjiarrcl be-
tween Avgitftine and ¥el*gw, all the Voluminous
C Con-*
[ i8 3
Contentions of the Thomlfts or Dominicans^ and
the fefmtcs, and Francifcans, and between the
Lutherans, and Zuinglians ( herein ) and the Sy-
mdifts and Arminians, have been moflly about ei*
ther unfearchable things, which neither fide under-
ftood, or about ambiguous words, which one Party
taketh in one fence, and the other in another ;
or about the meet methodising and ordering of
the notions which both fides are agreed in ; and
that indeed the moft reach not the very point of
the difficulty and controverlie, but talk before
they underftand as their Leaders have taught them :
And that when the matter is diftin&ly opened, it
is found that multitudes that write, rail and plot
againft one another, are really of one Opinion De
rebus,, and did not know it ; And that the few re-
maining Controverfies that arer**/,- and not only
verbal, are but of fuch fmall or dubious things, as
fhould break no Love nor Communion among Chri-
ftians, but all fhonld with forbearance km each
other in that liberty of judging which they cannot
remedy.
The man that could cure all mens Errours
(and his own) and will not, is much to blame:
And he that wwW but cannot, is little better, if
he will kiU ail that he cannot cure -, and no doubt
hath greater than any of theirs uncured in him-
felf. And what ! Do I in all this take part with
Ignorance, Error, Herefie or any Sin ? No ! he
that can cure it, let him : But is he a fit perfon to
cure it, that hath the Errours of Ungodlinefs,.
Malice, Lying, and Bloodthirfhnefs in himfelf?
Or will killing men cure them ? The Charity of
thefe men faith, C Burn, hang or kill them left they
mfett others Q Ergo } fay others, Kill thefe that fay
C 19]
foy becaufe their Err ours are the mo ft pernicious, left
they infeot others with the Afps and Dragons kitting
Foyfon. Nature teacheth Man to hate and kill
Wolves, Kites, Adders, and all that live on the
Blood of harmiefs Creatures, and to proteft Sheep,
Doves, and fuch other Creatures as cannot proteft
therafelves. My nature grudgeth to live on the
Flefh of thefe harmiefs Creatures, though God hath
given them to us, but 1 little pity a Toad, a
Snake, a Spider, or a devouring Fox : But regnant e
Dubolo, where the Devil ruleth, he will have his
Butchers and Shambles \ and 'as Brutes are killed
for Men, honeft men fha.ll be killed by theie as
for God ; And becaufe God himfelf will not allow
the murder of the Innocent andjuft and Pious, it
is but calling them, Rogues and Knaves, and as
Chrift, an Enemy to Cafar, and as to Paul, A
Ring-leader of a Se&,and Mover ofSedition among
the People , ( real crimes where there is real
Guilt J and then they may fay of them and do to
them what they will, and by cheating Hiftory t e-
prefent Saints as Villains to ignorant Pofterity.
But O blefled be the final, Juft, deciding Judge 9
who is as at the door. The Leech's Religion,
that cannot live without Blood, is againft the re-
liques of Humanity in Mankind, io much, that even
they that for worldly interefts comply with it,
do fecretly fufpett it to be indeed Diabcf-
Jifm.
§. 8. But Satan told Chrift that the Kingdoms
of the World and the glory of them is delivered to him,
and their Power is his Gift which hzgheth tovchom-
foever he mil ? and that ihall be to thofe that
obey and worflrip him, Luh^ 4'. 5, 6* Though he be
a Lyer, too much of this is proved by theefFe&i
C 2 And
[ 20 ]
And doubtlefs where he reigns, his work doth de-*
note his Power and Government ; that is, i. Blind
Ignoransc, Error ^ hying and Deceit. 2. Malignant
Hatred of good things mid per fins. 3. Bloodthirjiy
and detractive wohifh ways. And when he tranf-
formeth himfelfinto an Angel of Light, and his
Minifters as into Minifters of Righteoufnefs, all
this is done moft fuccefsfully as for God, and as by
( pretended ) Commiffion from Chrift, to kill the
moft confcionable and faithful Chriftians, as
odious Villains, and that as for the Church and
Chrift, and for Unity, Order and Holy ends; yea
to kill them in meer Charity, ( though they love
not fuch charity to themfelves. ) Such is the
Catnites and Cannibal Religion, that will dye if it
be not fed with Blood. And yet is fo impatient
of its own name, and to hear the recital of its own
Excrcife which hath maintained it a thoufand
years 5 that it is a mortal crime to tell men that they
dothat which they openly do & glory ia. Wonder-
ful ! that it /hould be a necefTary Virtue to do it,and
a capital Crime to fay they do it : To know
what fuch do , goeth for worfe than doing it.
Jnfcins Acl eon , &c.
§. 9. The effects of thefe Controverfies have
been and ftill are fo difmal, among Papifts and
Proteflants, that fure no man fhould be angry
with a Reconciler that is not in love with Ha-
tred and ■ Deftruftion. I confefs they are very
learned men of the Church of Rome that have ma*
waged them againft each other- And fo are fome
of the Church of England^ and of foreign Pro-
teflants : But I mult teftifie that the mofl: that I
hear or read inveighing reproachfully againft
others about them, are men that tell me they talk
after
C 21 ]
after their Leaders, of things that they never un-
derload. I am afhamed to hear of \ in the Pulpits :
one Party rendringthe Do&rineof Predcftination
as odious Blafphemy, and another Party crying
down Univerfal Redemption and Free-will and
Arminianifm, as an Enemy to God's Grace •, and
neither of them know what they fpeak againft.
One Davcnant, or Ctmero, or Le BUn^ fheweth
more infight into the Controverfies which they
reconcile, than forty of thefe zealous Raiiers
do.
§. io. I meddle not in this Book with the Con-
troverfies about Church-Governtncnt or Worjlnp '
A fettled worldly Intereft and the various mental
difpofitions of the Contenders, convince me, that
I can there do little for reconciliation : God muft
do it, if he have not forfaken this world. But
meer Doctrinal Controverfies ( though of great
moment ) methinks fhould not be fo linked to a
worldly Intereft, but that men fhould be willing
to know the Truth or to endure others to know
it. That which I have attempted is, by meer and
clear explication, without much argumentation,
to end fuch Controverfies : And to make men un-
derftand one another , and the things which they
difpute about ; and by abbreviating my Catholic^
Theotyy, to make the Conciliation fitter for all
Students : And the Succefs of that Book giveth me
m great encouragement , which hath been unanfwe-
red to this day, when I looked that it fhould
have brought the Contentious of both fides about
my ears. And I rejoice in the Succefs of Le BUnl£$
Thgfes which I publifh'd (hefent them to me to
ptiblifh, and I gave them to my Bookfeller to print,
and he fold his Copy to another,) For all the
C 3 dif-
[22 ]
difmaleffe&s that theHiftory of the low Coun-
tries, and Dr. Heylin in Archbilhop Land's Life
mention of thefe Controverfies, I rejoice that thefe
many years laft paft> they have .made in England
lefs noife than ever, and are talked of with more
peace and moderation. And that I have a fpecial
fhare in the Comfort of this effect And what
Names foever Peace-haters and Man-haters and
Saint-haters call men by, Chrift faith, Bleffed are
the Peacemakers j for they Jha/lbe called the Children
of God.
CHAR II.
J he Doctrines about which they chiefly di [agree,
enumerated, f
§. i. -fin H E forementioned caufes of Diviiions
M in general, do operate among Chrifti-
ans, i. About Church-Government ; 2. About
God's Worfhip, and 3. About Chriftian Dodtrine
in particular : All which are turned into the mat-
ters of our Difcord. The two firft I intend not to
meddle with in this Difcourfe : And as to the
third, the Controverfies about Do&rine which
raoft trouble the Churches, are, 1 . About God's
Decrees and His Will in general. 2. About his
Foreknowledge. 3. About £le&ion in particular.
4. About Reprobation. 5. About his Providence
and Predetermination of all attions in general..
6. About his caufingor notcaufitig Sin. 7. About
Natu-
C ** ]
Natural Power and Freewill, 8. About original
Sin. 9. About Redemption by Chrift. io. Ab at
the Laws and Covenants of Ini}ocency, Works
and Grace. 1 1 . About Universality and Sufficien-
cy of Gr^ce. 12. About Man's Power and Free-
will fince the Fall, to obey the Gofpel. 1 3 . About
efFeftual Grace, and how Gcd giveth it- 14. A-
bouc the ftate of Heathens that have not the Go-
fpel. 1%. About the neceflity of Holinefs, and the
ftate of moral Virtue. 16. About the neceffity of
Faith in Chrift where the Gofpel is made known.
17. About the ftate of Infants as to Salvatioa.
18. About the nature of Saving Faith. 19. About
the nature of Pardon and Juftification. 20. About
the Imputation of Chrift's Righteoufnefs to Belie-
vers. 21. About the manner how Faith juftifieth
us, and how Faith is imputed to us for Righteouf-
nefs. 22. Of AfTurance of Juftification and Salva-
tion, and of Hope. 23. Of Good works and Me-
rits, and how far we may truft to any thing in our
felves. 24. Of Confirmation, Perfcverance, and of
danger and falling away. 25. Of Repentance,
late Repentance and the Day of Grace, and the
unpardonable Sin, 26. Qf our Communion with
Chrift's Glorified Humanity, and with Angels and
glorified Souls. 27. Of the. 'ftate of feparated
Souls. 28. Of the Refufreftian and Everlafting
Life.
Of each of thefe I fhall fhew the pacifick Truth
which muft unite us, and fhew how far all the Re-
formed Churches are therein agreed ^ and whe-
ther the Papifts are or will be agreed with us,
1 (hall referr to their own confideration.
C 4 CHAP
[24 3
» -■ » ■■■ ' — *—*•
CHAP. III.
Of Gods Will and Decrees in general.
§. i. ~p HE Witt of God'] fignifieth either, LHis
Mi own Eflence, and that, i . under the no-
tion of a Power or Virtue analogically to the Facul-
ty in Man ; or 2. under the notion of an Att, as it
is confidered only ** fane agentti without the ef-
fect II. Or the faid Eflence as related to the £/-
fetts or Objttts^ and thence denominated. III. Or
the Extrinfick Objects and Effects themfelves, called
his Witt becaufe willed by him.
§. 2, Thefe later are, LHis Works of eminent
Power ( with Wifdom and Goodnefs J viz. Crea-
tion, Prefervation and Natural Motion, by God as
fens nature. II. His Works of Eminent Wifdom
(with Power and Goodnefs) v&. ORDER,
and fpecially Moral Government ; the parts of
which are, 1 . Legiflation, Antecedent to man's
aftions •, 2. Retribution, by Judgment and Execu-
tion, confequent to them : efpecially by the Re-
deemer in the way of Grace. III. His Works of
Eminent Love or Goodnefs ( with Power and
Wifdom ) cfpecially GUry begun and perfected.
§. 3 . By C Gods Decrees ] is meant his Volitions
of what ftiall be } which are but his IViffconfidc-
red as in fuch afts : Now concerning all thefe fen*
ces of God^s Will.
§. 4. I. God's Will in itftlf confidered is hi*
Etfence> and not any Accident in God.
§•5-
C 25 ]
§. $. II. Yctetfe&rellezrcnot Conceptions of
the fame fence or importance ; but arc diftinft />-
adequate Conceptions of the fame God : And fo is
alfo Intelkgere.
§. 6. III. As PoJJe & Agere are not really two
things in God, fo his Will as a Power , Faculty or
Virtue, and his Will as an y/# or Volition in him-
felf, are not ruw things ; but n*?0 inadequate Con-
ceptions of ihzt which is fimple Unity in God ; for
Man's narrow mind can no otherwife know
him.
§. 7. IV* God doth operate or ejfeSt immediate*
ly by his Ejjence ; and not by any Attion of his,
which is between his Ejjence and the EffeSt • Whe-
ther you call it his Agere, Intelhgere or Velk, or
all conjunct by which he cffeð, it is nothing
befides his Ejfence which is fo called: For there
is nothing in rerum natura, but God and the Crea-
ture, and the Creature** Anions : And Aureolas,
that ftiffly argueth that God's Creating Aftion is
neither God nor the Creature, but a middle thing,
"doth latisfie no mans Underftanding, and is com-
monly rejected : and he can mean with fence no-
thing but Cod as Agent, <vel in hoc modo \ as a Crea-
ture m motion difFereth mcd-illy from the fame quie-
fant : But God hath no Modus which is not Him-
felf, though not an adequate Conception of himfelf.
You muft not conceive of God as of a Creature,
which firft by felf-motion altereth it felf (or is
moved by another) and then moveth another
thing : But God dwerfificth things without diver fity %
and changeth things being himfelf unchanged.
§.8. V. As to the Controverfie, Whether God
make and move things only Volendo ( as Bradwar-
dine and many others fay ) or alfo £xccHtivcagen~
C 26]
do by excited Power ? Qnoad rem both are true ,
becaufe Power and Will in God are reaily the fame :
But as to pur Conception and Expreffion, it is a ful-
ler expreffion to fay that he doth it by Will 2nd
Power j becaufe oar Conception of meer Volition is as
of quid immanens which doth not efficiently go
forth of it felf, hut command in Man the executive
Faculties , and fo conceiving of God after the
manner of men, Volition is not an adequate concepti-
on of his caufing Efflux^ without Allive Power :
But they that conceive of Volition as tranfient and
potently efficient y do mean the fame thing, and real-
ly differ not from others.
§. 9. VI. God's Will as it is his E fence hath
really no parts, no divifiw, no chwge y no priority
or pofteriority^bxit perfeft Simplicity and Eternity.
§. xo. VII. GedYwill as it ishimfelf hath no
Caiife but is the C ait [9 of every Creature: And to
ask a Caufe of the fir ft Caufe is fcbfiird.
§. 11. VIII. All tht'ffctts ofGoAs Will ad ex-
tray have their divers natures , orders and feafons,
priority, posteriority or fimuhaneity, which we may
fobefly enquire after.
§. 11. IX. God's willy though but ore, as rela-
ted to the objects and efitts, may by us be diverfty
denominated: And fo we diftinguilh of hh Crea-
ting wiU 9 and his Redeeming will, his will to Save,
and his will to Damn, his -will to fave Peter, and
his will to f*ve John y and fo of all the reft of the
Objedls. In all which we mean not a Diverfity of
Efences or Faculties in God } QT Atls ex parte agent is,
really differing ; but only one and the fame Will
diverfly; conceived of and denominated by reafon
of the diverfity ofolrjtfrs or efftfts to which it is
rcl*~
C 27]
'related, and fo by Connotation the Will it feJf is
thus diftinguifhed
§.13. X. This diftinEtion and denomination of
God's will hath extrinfic^Reafons, which fome call
Canfts, from the various termini', as the fartfe
Light fliining into feveral Rooms ; the diverfity
being real only tx parte recipientis. And fo God's
Will may be faid in this Sence to begin and to
end) to have diverfity, priority and pofieriority of
Adls ^ which are all to be judged of by the Order
of the Objects.
§.14. XL The great queftion which the School-
wits trouble themfelves with, and Fafqne^, with
abundance more, pronounce mfe arch able and paft
our reach, is, What is the Canfe that God?s WtU u
terminated thus or thus, on this Object rather than en
that ? To which I take the boldnefs to anfwer
for the ending of that Difpute.
By {the Reafon of Termination^ you muft mean
either, 1 . The Reafon of the Being of that Ob*
jeft or 1 er minus rather than another : or 2. The
reafon of the Relation of God y s Will to that termi-
nus rather than another, and* fo of the denomina-
tion: or 3. The reafon of the being of that Act of
God fo terminated.
1 . For the firft, the caufe of all the ojfe&s of
God's Will, is his Will itfclf: And fo of all the di-
verfities effe&ed.
2. The reafon of the Relation of God's Will to
tkofe effects, and fo of the connotation and denomina-
tion^ is the Will and the Efeft as from which the
relation doth refult.
3. And
C 28 3
j* And the Being or A& of the Will thus termi-
nated, is God's e {fence, which hath no Caufe, And
what would you have more ?
"§. 15. But this fatisfieth not Men that ftill
think of God as of themfelves, but they go on
ftill and ask, What u the Caufe thit God's Will was
to m*kj this World $r Creature rather than another ?
or to give the fir (t grace rather to one than to another ?
that his Will is terminated rather on Peter than Ju-
das in election ? &c. But I muft but call you back
to consider again diftin&ly of what was anfwe-
red before. 1. The Caufe of all the effetts of
Creation, &c. is GotfsWill: 2. The caufe why
his \Sfi\\i$ related to that effect apotteriore is the
fofition of the effett with God's Will- 3. The caufe
why God hath fuch a Will is not to be asked,
for God's Will hath no Caufe. And if you add,
But what is the caufe that, a priore, his Will is
thus related and denominated as decreeing this or
that f I fay, ~A priore , there is nothing in God's
Will but it felf, which hath no Caufe : we dream
of priorities and pofteriorities and vnrieius in hirn,
when we think of the following effctts ; But when
there was nothing "but God really to terminate his
will, there was no ground for any real relation and
relative difference ; And to talk of Relatives ratio-
ns in God himfelf as to non-?xiftent Creatures,
and ask the caufe of them, is rafh preftimpuon ;
while we know that there was nothing in God
but God, who hath no Caufe. And the queftion
refpe&ing nothing but what was eternally in
God himfelf, whatever you will call hjjs Effen-
tial Will fore-related to the future Creature, you
mull needs fay, that it had no Caufe.
§. 1 6. But
f 29]
§. 1 6. But if the queftion go further, IVhyGod
vpi/ictb not ether Creatures, or other effetts^ and fo his
mil is not effectively terminated on fuch - 7 it is after
to be fullier anfwered ; and now it is enough to
fay, that Nothing hath no Canfe.
§. 17. And when wc fay, that God's will may
be denominated as divers, prior and pofierior, and
changeable as related to Objects that are fuch, this
is to be underftood only ofthofe acts which are
to be denominated by Connotation of what is divers
and mutable, ex parte termini, ftill remembring
that ex parte Dei there is really no diverfity or
mutation. And therefore fuch denominations are
given of God's will chiefly as related to cxiftent
Objc&s, which are his Afts called Love and Ha-
tred, or Complacency and Difylacency : e. g. we
may fay that [ Cod is difplea/ed with Paul or Ma-
nafleth unconverted 3 and \,he is pie a fed mth them
when converted 3 the "change being only in them.
Yet the fame denomination may be ufed alfb of
God's pnrpofing Will. As, e.g. we may fay, that
[^before ChriJPs ^Incarnation, God had this Decree * 7
J will fend my Son to be incarnate, and die for
Marts redemption. 3 But now it is not fit to fay
that God hath yet fuch a Decree , when the thing
decreed is paft : nor a Decree that He mil create
Adam and the reft of the World, which is
created.
§. 18. But whoever liketh or dilliketh any of
thefe modes of Speech, muft ftill remember that
Controverfies about them, are not about any real
change in God, (which all deny) but only about
the connotative and refpeCttve denomination of his
Will from the changeable Creature. And while
that
that is confeffed, fober men will not be forward
to fall out about it.
§. 19. Suffer not the Qaserift to confound the
three foremen tioned Sences of C the Will of God, ~]
and you may refolve almoft all the ordinary
queftions about it, as is before intimated, without
any more ado. As, e.g. Qu. Is GocPs Will refifti-
ble 7 Anf. 1 . God's Will, as it is his Ejfence, can-
not come into the Queftion, as not being p^/1
five, and fo not properly refiftible. 2. As God's
Willis taken for the objetts and effetts of his will,
many of them are refiftible : As his Commands
when they are violated are refilled morally - fo
one effect of God's will , or one Creature moved
by him naturally, may refift another. 3. If the
queftion be only whether the refpeftive Termi-
nation of God's will, and the 'Denomination of it
as thus or thus terminated, can be rejifted?
I anfwer, 1. Not by any refiftance upon the
Eflential will of God fo terminated. 2. Not by
making God to be willing and not willing of the
fame thing in the fame refpeft at the fame time j
for that is a contradi&ion j and were to make the
fame Objeft to be and not to be at the fame time,
Contra neceptatem exifientia. J. Not by preven-
ting or deftroying any Objeft or EfFcdt which
God's will fo produceth, as that no Creature
hath power to hinder. 4. But when he will
caufe one fort of motion , and himfelf caule a
greater contrary motion^ or enable a free Agent fo
to do j this contrary motion refilling the other mo -
tion^ which was the effeft of Gods will, his will
is denominated as refilled refpc&ivdy. The fame
may be faid of Paffive Reft&amu
§ 20« So
C Si 1
§• 20. Sa if the Queftion be C Whether Gcd
fytve any Conditional Will ?] j4n[. I. There is
no place for the Queftion about Goa^s Effential
Will in it felf. 2. Many Objetts of God's will
and ejftfts are antecedently conditional. 1. Quoad
formam^ as his conditional Promifes. 2. Qttpad
eventum^ as when he fufpendeth any Right , or
Benefit on a condition to be done by a free
Agent 9 as, e. g . £ Adam jW/ /if* */ &e //» not y
and die, if he fin. 3 Bat here Conditionally im-
plieth no mart amy as to Goa's Knowledge.
3. Therefore if the Queftion be only , whether
ab ohjefto any Will of God may be relatively or
connoutively called Conditional, 1. Remember that
the Queftion is but de nomine. 2. The fame will
of God may be called Conditional, as qnid con-
ditionsde is the Objett of it ; and alfo Certain and
Abfolute, as the fame thing is to him certainly
jutHre, which yet was ia the Order of Canfing,
conditionnSy future. But this fuppofeth the cert*
futnrum, to be quid volitnm ; and not Sin, which is
certo fat arum and nonvolit am.
CHAP. IV.
Of GOD" % Knowledge.
5. 1. A.S we mull not think of God's WW as
Jl\ having various and mutable internal
afts as Man's hath ; bat as One Effential A& % only
\arioufly denominated from the relation of ex-
trinfick
[ 12 ]
trinfick Objefts \ even fo muft: we think alfo of his
JCnwlcdg.
§. 2. God knowcth not by Reception of any
L%ght or Species or Idea from the Objecfl without
him, but as befeemeth the perfection of the In-
finite Intdktt and firfi caufe } even partly by; a
productive act of Intelle&ion, and partly by termi-
nation on the Objetts known. ( N. B.) I am fain
all along to ufe the name of C Extrinfick^Objetts ]
to ilgnifie that the Creature is not God : though
it is improper; to fay that any thing is extra Denm :
but we want better words.
§. 3. Many of the Church-troubling Difputes
about God's Knowledge are raifed from that pro- j
"phane fuppofition, That God knoweth cogitando^
by many diftinft Cogitations, as Man doth, and by
Idea's or received Species of the Creatures. And on
the falfe Suppofltion that Man can comprehend
God's way of Knowing, or at leaft hath formal
conceptions of it, and muft fpeak accordingly.
From whence there are fuch rafli Difputes which
AEt is firft) and which cometh after.
§. 4. Moft of thefe Controverfies are ended by
the right applying the forcfaid diftinftions to Cod 7 *
Vnderfiandir.g, which I before applied to his Will.
As, e.g. Qiu Hath Gods Knorvledg *ny Caufe}
Anf. 1. Not as it is his Ejfence. 2. The Objefts
of it have their Caufcs. 3. The denomination of
his Knowlcdg at fuch, from the Objefts refpeftive-
ly, hath its cm ft , fuch as a Terminus may be
called. And as in Man the Objedtis r.eally the
qnafi materule and conftitarive caufe of the AEt^
r.on as an Act t but as this Aft in fpecie <iet indivi-
dno thus terminated ; fo as to the nicer wmota-
tun
tion and relation ana denomination^ tnougn not as to
any real reception > we may fpeak ofGcd.
§.5. So if thequeftion b?,Whether God's Knowledge
have many Atls ? and whether one he before or after
others ? Anf. 1. God's Effentid Knowledge is fim-
ply one. 2 . The ObjeCis of it are many. 3 .There-
fore as denominated ab extra, from refpeft to the
Objetts, we may diftinguifh his fimple Knowledge,
and mention priority and pofierionty^ but fuch only
as refulteth from the Order of Objetts : And thefe
being but Conception's and Denominations neceflka-
ted by our weaknefs, without any real diverfity
in God, we mult fear and abhorr prefumptuous
boldnefs, and contentioufnefs hereabout.
§. 6. Sq if the queftion be, Whether Gocts Know^
ledge be mutable i Anf. 1 . His Knowledge effentiai it
felfisnot. 2. The Objects are. 3. And there-
fore the Denominations of his Knowledge *b extra
oft are : As we may fay, That God knew from Eter-
nity that* the World would be created, and Chrift in-
carnate, as future. But now he knoweth that they
were fo, ut prater it a. God doth not npw know,
that Chrifi will be born, that Chrifi juft now is cruci-
fied, that Paul is preaching on Earth : but once he
knew all thefe. Yet here all the Change is in the
cbjett, and none in God's Knowledge, as there is
on mans.
§• 7- If the queftion be, How God knoweth future
contingents ? Anf. 1 . God's Effence is Knowledge*
and h Infinite, and therefore extendethto all that
is intelligible : And if they be not objeBs intelti*
gible, it belongeth riot to a perfect Intellect to
know them. But if they are , it is rafhnefs to ask
any other reafon ofGod'sknovvingthem, befides
his Perfection and their Intelligibility : But all Cm-
p tingwts
I
C 34 3
tingents that are future, are Certainties to God as
well as Contingencies in feveral refpe&s, and ac-
cordingly known : But the (hallow Brain of Worms
doth little know what Futurity ilgnifieth in Eterni-
ty to God. 2. But we know what future. Contin-
gents are to us. 3. And thence we know that
God's Intellect may be denominated by imperfect
Man, as in its perfeftion comprehending our Futu-
rities and Contingencies and human Meafures, tho*
not as Meafures to God.
§ r 8. If the queftionbCjWhether God know things
as future y becaufe he willeth them to h future \ or be-
caufe they are future from the free Agents Will?
jinf. 1. God's Knowledge, ex parte fui, is his
Eflence, and hath no Caufe, for it is«no Effect.
God's Understanding, Will and Power are eflen-
tially One, but as various, inadequate concepti-
, ons, they only make up perfedt Unity, and are
not Caufes and Effe&s to one another } much lefs
caufed by any Creature. 2. But Futurity is cau-
led by that which caufeth the thing future : And
therefore the futurity of Sin is caufed by Man that
caufeth Sin, fofar as it is capable of a Caufe ; of
which more in due place : But as Futurity is not
Fxiflence, fo it needeth not an exiftent, but fome-
times only a future caufe. 3. And God's Intellect
is terminated on things as Intelligible , and that is
as they are : And fo on things that are future
by his own rvill y zs fuchj and on things fiiturd by
Marts Will y as ftch } as far as Futurity is an ob-
ject of an eternal mind.
§♦ 9. The many Difputes de fcientia \fimf litis m
telligentU } purx vificnis & medu^ I think beft abbre-
viated according to the forementioned Principles;.
God's ejjentid 'Vnderttandinz is but One; Things
C Hi
intelligible are many ; God's Jimple Intellect may be
varioufly denominated as related to and termina-
ted on various intelligible Objedts, and fb accor*
ding to their Order : But this fignifieth no real
diverfity at all in God, but in the things known :
Nor muft we dream, that Scientia fimflicis imelli~
genti&, is like marts, a knowledge of certain Logi-
cal Notions or Fropofitions by way of Thinking, as
to know that C This i* pojfible, and the other is pofi*
fible, and that is convenient^} as if God needed ftch
fecond notions to know by , but it is infinitely a-
bove Man's mode of knowing : His Knowledge is
firfl: effective and then intuitive , and this without
diveriity or change in God.
§.• 10. It is a great aggravation of the Preemp-
tion and Prophanenefs of many voluminous School-
Dilputes, about the unfearchable nature of divine
IntelleAian, that the certain Knowledge of our
own great ignorance (even about every filly Crea-
ture) sfhd of Gobi's incomprehenfiblenefs and in-
finite diftance, do not prevail to reprefs fuch au-
dacioufnefs, and bring men to more Modefty and
Reverence of God : And how ^psh more learned-
ly and wifely doth he anfirer abundance of their
Chieftions, who faith C* know net} than they
that by prefumptuous coitlufions take on them to
know what they do not, aor ever will do, in this
World ?
D z (Mm
CHAP. V.
rf ELECTION.
i *J L E C T I O
XL Bificth Gc<Ps aftnal r6*4&g or r4?*jf
31 ainocg others to himfdf ,
cl::-:- :"' - ' :'; :: .:'. ~ ~ 21: ;": ■ \-:t : ■
Jfec^ as D*7zd was chofcn from anong his Jre*
ITiJ cr Decree £> to cfaoofe, call or finfiifie
^a g a determinate time : asin£/i. 1.2nd
§. 2. Gcd will cenrert, jaflifie, ad:
fbee men, by Iris Grace, #
§. 5- Therefore it is certain dot God from
Eceraitj did »s J or Jrorr fo to do : For the tvezt
ix time* 7Z2£Z~hi&f^
wiM: Ttcrafa there wt* nothing before the Crea-
:.:; rti : : V: = . .;.: .": ::/.-: ::. ; y = r.
was-octfceObjctrofkisWm : and Man m c'jfc
csgnxj, was codling bit God himfeif, there beiiig
-\\:'i : ": :":_ _ = - .; t:-::t;: 1: £:■: :..:;;
cofcth ilt'f h iflMcj
S- 4. IntbeCuaeaaaBeras God bringcth men
Soke and Glory, be wileth or decreet* to do
difcrafrombBEUbicei bat it is his fimple ef-
ftacal will deaosunartd from the r^w relate
it- Tbasbn cfc Oug Uv i tii u | stai KkfliM
[ 37 ]
are refolvcd into thofe about the giving of Grace
and Salvation j and there will be clearlier ojfc^
ned.
§. 5. Glorification, Perfeverance, Adoption^
Juftification, San&ification, Faith and Repentance
(or Vocation ) preparatory common Grace, and
the Gofpel, and other means of Converfion, arc
fcveral Gifts of God's Grace through Ghrift :
Therefore God's Decrees to give them may be
diverfly denominated from relation to the eflfeft.
The Decree to glorifie may be diftinguifhed from
the Decree to convert , to juftifie, &c. And yet
where all thefe are really conjoined, and are
but ( as the parts of one Engine ) the feveral
gifts which make up One Salvation, as the objeft
or effed is in that fence One, fo may God's De-
cree be called One , as related to it. So that they
that fay God's Decrees about our Salvation are
many, and they that fay They are one, do both
(peak Truth, and difagree not.
§ 6. They that will denominate God's Voliti-
ons or Decrees according to the Order of Intents*
on, mull not mean that Ex forte Volenti* , God
hath really many thoughts, Volitions or Decrees^
and that the firft is de fine, a»d the next de medii*.
But «mly thap in the order of red Caufation, one
of God's Gifts or Effe&s is made to be a
Caufe or Means to the production or attainment
of another •, and fo the latter is to be Mans End
intended in the ufe of the former -, and fo Man
is firft to intend the End before he ufeth the
Means : But no Gift, Work or Creature is to be
called GotPs End, except when we fpeak Vulgarly
after the manner of Men, that which we will not
defend as proper Speech.
Dj S.7.T&
£ # 3
€ 7. Yet God may be faid to will and th*^
Ol?e thing to produce or Caufe Mother ; which
importeth only that it is a fecond Efficient Caufe
of that Other, and the other an intended Effect ;
and alfo that the other is to man to have ramnent
finis, and fo may be called finis operis, & operantis
ftemdarii.
§. 8. God is not an Efficient Caufe of Himfelf,
or any thing in Himfelf, and therefore not pro-
perly an End to Himfdf, becaufe there is nothing
in Him Caufed. But if any will fpeak otherwife,
as if there were in God himielf Eternal Canfation
Efficient and final, and Eternal Effetts , and there-
by explain the Do&rine of the Trinity, let them re-
member that they venture on fingular Expreflions,
and fuch as favor of Imperfe&ion j but we hope
that they differ from the Commoner way, but
in a Logical Notion, rather than in a real Con-
ception.
§. 9. If we may not fay that God is his own
End ( for every End hath a Means, and there is
HO Means to God's Beings or Perfections ) then he
is not properly faid to have any End. For no-
thing but Himfelf can properly be his End.
§. 10. Yet when by an £/^ we mean but im-
properly the ultimate Effcft, and not any thing
which to God is Canfa agendi ; and fb declare that
we take the words End and Intention equivocally as
to God and Man, the phrafe may be ufed : And
in that fence we mnfl fay that Godh mil as Effi-
cient being the Beginning of all things,, God?s villas
fulfilled and pleafed is the End of all\ which yet
iignifieth not any diver fity or change in God} for
his Witt is always fulfilled, though not always by
• . the
^^^ C 39 3
fwt fame mans i And the fulfilling of his :r?'£muf!:
' be
cdkncy o£CV
iwk is his aira /z*wg* or C/vry ftuning in
id the P«f
ly c C hry, c may f
it GWs - to £wf, is
found in the ftrfeQion cf .of which
the Clarified Church is an eminest pa -:.
§. that call th
of Gad's Mtrcy :n gy ^d of fctf
Bamni dalltha: re-
to th? Gtfc me a tomx, c arc ~a£
the higbeft ) as the £.*: For the Glory rcy
and (Jo^s created or caufed
Glory .d especially as it isonrte cm
dividual: Bi '.TJetlionofCbrif^AngebjSm
Heaven, Earthy and ai things^ is th
may be :riaIljGo<Ps End> as being his
ferfifti %\ as the j or ftj
ing of his rail 7 herein is the moft fern.
3od*s Glory appeareth in every Cr
tare and every providential change, in its propor-
tion ; and if any will call that God's End, we
mull not make z ftrifc of words if we mean the
I
■
ilributiag of God's Decrees jxxts
or dtner: , will make no considerable Con- 1
~ - :;o:i of tl ***'
l i And it be; - t ,.
of God's fimple efis, it
is fromthe Effe&s ft s ... .-
D4 §,14,
the 0£-
C4o 3
§ 14^ As to the controverfies about
je&s of God's Decrees, meaning the Perfonal or
fnbjeBive Object as diftinft from the efFedts of the
Volition ( or the prefuppofed State of him that
God Decreeth the gift to. ) If we will diftribute
God's Decrees or Volitions as the parts or gifts
decreed are diftributed, then the queftion is all
one, as, What it ate a man is fnppofed to be in when
Cod gives him fuch or fitch a Gift ; ' which is a thing
that we are not much difagreed about.
§• *$• **£• The Recipient of the Gift of Glory is
a fer fevering faithful Saint. The Receiver of the
Gift of P erf ever ance is a true Believing Saint : The
Gift of Juftification, Adoption, and the Spirit of
further Salification, is given to a penitent Belie-
ver : Faith and Repentance are given ufually to per-
fons prepared by a more common Grace, having the
means of Grace, and for ought we know fome-
times fuddenly without fuch Preparation. And
fo onto the beginning.
CHAR VI.
0/ Reprobation , or the Decree of Dam*
nation.
% il TTHough dfoKtw in Scripture lignifieth one
3- whofe exiftent Pravity rendereth him
difapprovedj Igathed and rejetted of God, yet we
here continue the word Reprobation as ordinarily
ufcd, for the Decree of rejetting men for ever,
that
J^^ C 41 ]
that we may be underflood ; not refufing any
itter name.
§. 2. God's ejfential Will as fuch is not called
Reprobation nor a Decree of Damnation, as di-
[tindt from other Volitions : Therefore the diftin-
^uifhing denomination muft be fetcht from the ef-
fects or objects which it hath relation to.
§. 3* Therefore where there is no effeft or
3bje<5t of God's Will, there is no fuch will to be
named and aflerted : But fo much as God effefteth
in or towards Mans damnation, fo much he muft
be faid to will.
§. 4. God effeð no mans Sin, and there-
fore he willed not or decreed not to effect it.
§.5. He efFcð it not either for itfe!f,or
as a means to fomething better : Therefore he
decreed not to do either.
§. 6. God effeð much withqpt which Sin
could not be, ( as the Life and Poorer of the Sin-
ners, his abufed Mercies, Obje&s, &c. ) Therefore
all this he decreed to do, even as his own Works,
which Sinners make the occafions of their Sin.
§. 7. If it be faid that God permitteth Sin ; there-
fore he decreed to permit it : Thefe things mull be
anfwered. 1 . Permijfion is an ambiguous word :
Striftly it fignifieth in Phyficks nothing at all
but a meer Negation, which is non irnptdire^nct to
hinder : But in Politick^ it oft fignifieth a pofitive
Licence ox voluntary Conceflion of Leave ioxz man
to do or pofTefs fomething : And many Divines by
Permiffwn mean not bare non-impedition, but alfo
fome a&ion that tendeth to the procuring of the
event. In the firft and propcr'fence, it folio weth
not that God decreed to permit 5/*, becaufe he
fermituth it : For permitting here is but a bare
verb,
C 42 ]
verb, and ilgnifieth nothing : Not-to-hhdtr is mcer
ly nothing : And nothing is no terminm to denomi
nate Gods decree or Will. But as permitting fig
nifieth any pofitivc aft, which men make an ace*
fion of Sin, it is improperly called Fermiffion, and
it was fpoken of before : And though God's gene-
ral Influx be prefttppofed y that is not Fcrmifiion^
nor part of Permijjion.
And as Permiffion fignifieth Leave to Sin, God
permitteth none ; for it is not Sin if ft permit-
ted.
2. And if it would hold that God Decreeth his]
Fermiffion of Sin 7 it followeth not that he decreeth
the Sin permitted j for that is not a capable objett
of his Volition.
§. 8. God effeð puniflment^ even in Hell (at
leaft, part of it, of which in due place) therefore
he decreeth or willeth fo to effect it.
§• 9. God damneth none but Sinners : There
fore he decreed to damn none but Sinners
Therefore a Man only as a Sinner is the objeft of
the Decree of Damnation or Punifhment, feeing
the Decree is denominated from the effedt
§. 1 o. It is not a Sinner meerly as a Sinner that
God will damn : elfe all Sinners fhould be damned.
But it is only a certain fort of Sinner s 9 whopm;*-
lently and finally reject remedying ??;ea?2S and mercy*
Therefore it is only fuch that are the Obje&s oi
the particular Decree of Damnation.
§. 1 1. In the firfl: inftant we are Men-, in the fe-
cond innocent, in the third guilty of Sin againit the
meer Law of Jnnocency ; in the fourth we are
brought under the-Law of Grace upon the Promifc
of a Redeemer i and in the fifth we have the Com-
mon Mercies of that Lato and Redemption given Us.
a<
[4* ]
sis means to our performance of the Duty which
jthat L2W requireth and obtaining further Mercy.
In none of thefe inftants is a man the objett of
the Decree ef Damnation : God damneth not any
man meerly as a Man? or as Innocent, or as a Sin-
ner againft the meer Law of Innocency, nor as redeem-
ed and under the Law of Grace, nor as receiving .
the common means and mercies of that Covenant -,
Nay, nor as in the fixth Inftant he is guilty of
finning againft fuch Mercies \ ( for elfe all that do
fo fhould perifh.) But only as in the feventh in-
ftant he is found a prevalent, final rejecter ofthefpe-
cul Grace , and abufer of the common Mercies of that
Covenant. And therefore the Decree is t© be ac-
cordingly denominated ; though God's ejfentialtvill
have no Caufe, nor Dependance upon any Crea-
ture.
§. 12. But there are other Ads of God's ju-
ftice which are comprized in Reprobation or Re-
jection as the word is commonly underftood :
As, i Cutting off a (inner untimely in his Impe-
nitency. 2. Denying him fome inward helps of
Grace which once he had, or was fair for ( fo
far as that is quid pofitivam ) and depriving him
pofitively of fome Means of Grace - y for his \m-
ful jrefufal or abufe, or for abufe of other Means
and Mercies. And all thefe punifliments God fo far
decreeth as he Execmeth ; which is upon none but
fuch as by fin againft the Law of Grace deferve them.
§.13. But where Negations are no V moments
nor Privations, they fall not under the notion of
fofitive EjftEts or Objects, and fo are not fit to
denominate a Pofitive Decree or Will. Therefore
when it is not a Punifhmcnt, ( Not to give Faith,
Repentance, Preaching, &c. ) is no aft of Repro-
bation**
C 44 ]
bation : As not to give that Faith, Repentanc
and Pardon which he needed not to Adam in \i
nccency -, not to give thertf in aft to Infants, etc.
§. 1 4. Yea, when a Ft nal Privation is only t
confequent of God's not Afting, and not of ai
Pofittve Act*, there the Ratio Tuen& is of God, anc
is quid pofitivam, ana God caufeth it by that Law
which did make the debitum pan*: But yet th<
Negation or I'nvation in which it confifteth i:
, Nothing, or nothing of God's caufing, and there-
for: not fit to denominate a dlftincl Decree: e. g
Not to give Jptcial Grace, Pardon, Jftfiiftcati-onl
Glory, to Jud& 9 is nothing, and fo as nothing noi
the obje<ft of a pofitire Decree : But both the po
fitivc aft 5 by which any Mercy is withdrawn, anc
alfo the relation of Punifliment which is in thefi
Nothings or Privations is can fed by God, anc
therefore Decreed by him. As if God fay, 7 hi
fhall be bis yunifoment that will not Eat, that h
Jhall die of Famine : Here not eating is nothing
but the penal reaj r on which is in Famine, which
tut the privation of Meats, refuketh from the Lav\
of Nature and will of God.
§. 15. By all this it appeareth that EkClio)
and Reprobation go not panpafftt, or are not equal
ly afcribed to God. For in Eietiion God is th<
Caufe of the means of Salvation by his Grace, anc
of afl that truly tendeth to procure it : But 01
the other fide, God is no caufe of any fin whicl
is the means and merit of Damnation-, nor th
Caufe of Damnation, but on the fuppofition o
Man's fin : So that fin is forefeen in the Perfo
Decreed to Damnation, ( brt not Can fed') feeing
the Decree muft be denominated from the EffeH.
and Objeft : But in Ele&ion God decreeth to giv<
u
C 413
S Grace, and be the chief Canfc of all our
olinefs, and doth not eledt us to Salvation on
forefight, that we will do his Will or be Sancti-
fied by our felves without him. Therefore yte-
giiftin, Proffer and Falgefttifu, ftill make this dif-
ference) That the decree of Damnation goeth on
forefight of fin, but the Decree of Salvation
containeth a Decree to give that Grace that ihaB
certainly Save us.
An
[ 4*3
An ANSWER
T O
Mr. Polehilf j Exceptions about futmition.
SIR,
I Am much chidden already for writing man
Books, and Anfwering fb many that objedl
and am told,That if the Cafe well Stated will no
fatisfie men, no Anfwer will do it, bceaufe it i
for want of their Receptive Capacity , whic
long and right Studies muft help them to, an<
not a meer Anfwer to their Objeftions. I ver
highly value the vrorfhy Gentleman whofe Pa
pers you fent me, hearing of few, ifany, amonf
us more commended for Knowledge and Piety
The queftion is but whether it be he or I tha
by half confufed conceptions of the matters ii
queftion fpeaketh in the D^rk, or which of u
hath the more ripe digefted and ordered thought j
hereof. And muft others be troubled with fuel
Cafes ? It is thofe that he pleadeth for that hav<!
made the edge of the Razor fo thin that they oi
I do Cut our Fingers with it, and have fpui
fuch fubtile Notions, which if their wits whei
they have done be not fubtile enough to man.
age; they will oft flip through or be as Spider*
Webs. As to the firft Controverfie of FHturit^
or Poffibility, this Gentleman's method will dc
me no good, being no whit fitted to that whicl
I expert. I Ihould expert from hira that he had
takeil
C 47 ]
;n notice of my Diftin&ions and Explications
Futurity, and that he had dire&ly pleaded
only for that fort or fence which I deny, and had
AnfwerM the Rcafons which both in the Firft and
Second Part I bring againft it. But it is not fo :
And to Difpute at fuch rates is but to try who
fhall live longeft to have the laft word, ( it being
eafie at this rate ft) talk againft one another as
long as we live) which I ^annot expeft, and
therefore fhall give any man herein the beft.
All that he hath faid againft me is materially
Anfwered in the Book already, and if he perceive
it not , how can I help that ? More Books are
not like to do it, nor have I kifure for fuch
tasks : Yet briefly I return,
I. As to my fence of the words ( Future ) and
(Poffible)*, i. As they are predicated of the
thing future or pojfible, they are termini diminuentes
quod realitatem exiftentem, and futurity as. it is ret
iffiusfuturitio is nothing. 2. Whether Time be
any thing'diftinft a re durante or Nothing, is a
Controvetfie, which I conjecture Mr. P — 'sPen
and mine arc never like to decide. It is enough
for me how to fay, that I take it for nothing Bi-
ftintt. 3. Yet fhaliow man that feeth not uno
intuitu the Univerfe, as God doth, nor hath his
eflential Eternity, is in motion, where there is
mmfura motut, and muft think of things by par-
1 tial Conceptions, and mufl; make pafi, fnfm %
j and future^ his differing Notions in Duration.
y 4- The internal Concerns in man of a thing
as future (that it will be> is quid rede? for in
is an aft^of the mind and a Verbum mmis^ and
an aft de nihih : A mental Negation is a r»l aft :
-To
C 48 ]
To think and fay in the mind ( the World
was not from Eternity: Darknefs, Death, &c
are nothing) are real thoughts. 5. The verkun
prolatum ore vel fcripto ( fin will be, &c. the Sur
will rife y &c?) is quid rede : It is a Word, 2
Propofition 6. The fundament urn or premifes,
from which fuch a Conclufion may be fetch'd, is
quid reale : e. jr. God's WiIl # or Knowledge, 01
any neceffitating Cjufe. 7. God that knowett
man, knoweth all his mental Conceptions and
his Propofitions de fouro, without Imperfedtion
knowing our Imperfeftion } and fo knoweth whe-
ther they are true or falfe. 8. God's willing and
knowing that things were, are or will be, an
all one ex fane Dei, being nothing but his Am-
ple, perfect Eflence thus knowing and willing .
But ex parte ret cognita ant volita, there is diffe-
rence i And thence by Relation, Connotation, 01
extrinfick denomination, God's internal Arts
are varioully named, as de praterito^ de prafenti.
defuturo. 9. God's Will and Knowledge frorr
Eternity, that there fhall be Time, fiucceflions,
Man, Propofitions, and tjiat things (Hall be in
fuch an Order, are a foundation of the verity oi
fuch a verbnm mentis vel oris ( thefe will be ) iJ
there had been any fuch eternal Words or Pro-
pofitions. 10. Though formaliter there was no
fuch thing in God (& forma denominat ) } yet emu
nenter that perfect intuition of God, which is
the knowledge of all Intelligibles, comprehendeth
all of man's Knowledge, which is any part of
Perfection : And we mult bear with the naming
of God's perfeft Afts by the fame names that
fignifie our imperfeft Afts \ fo be it we have due
care not to afcribc to him the Imperfection ;
nor
C 49 3
from names which connote Imperfection in
fn primo, to infer falfe Do&rinal Conclufions
of God. ii. An if fnm tiibilum may receive in
man's partial Conception , a name, and accor-
dingly many and divers names fetch'd from fome
reafons of his Conceptions. 1 2. A \ccordingly we
call a thing that is really nothing, but as in the
Cogitation to be fojJible 7 or future^ or part, as if
thefe were rernm y tales *jftttiones y or fome what
now Real: Whereas the Epithets are but tho
modes of our own Notions or Thoughts, andrai-
fed from our knowledge of other things. And
the proper Language is but this, (God can do*
this : God will do this ) which fuppofe it not
done. As (God can make the world; would have
been a true word from Eternity, had there been
any fuch word to be true. And therice we fay
( The World was poflible.) And Gcd*s perfed:
s Knowledge being emincmcr fomewhat infinitely
i» more perfeft than fuch Thoughts, Words, and
n Proportions, sfter the manner of weak man, we
I) fpeak of God and of Nothing as related to his
Will that they fhall be, or to his Knowledge,
and fo call them pofflblc and future.
IL Now I expedt the Confutation of the Rea-
fons, which I gave C As that there was nothing
Eternal but God, therefore Eternal pojfibiljty and
four it ion can be nothing but Conception of God
himfelf •, and fo of the reft. )
III. His Exceptions have all their ftrength from
the meer ambiguicy of the word {futurity) , con-
tinuing the Confufion after all my Explication.
I have not time to Tranfcribe all his. words, and
therefore rauft fuppofe you to have his Writing
by you, which I fbm briefly Aafwer in Order.
~ E M u
Ad i. \As nothing they differ not, but man'
various Conceptions of them differ, as do the
Rcafbns of thofe Conceptions and Denominati-
ons : San and Moon^ Angels and Men, were equal-
ly nothing from Eternity : And yet God's fimple
Will to make all tfaefe, might have had various
relative or extrinfick Denominations, had there
been then a Created Intellect fo to name it, and
thefe nothings called Future, Angels, Men, &c. ac-
cordingly.
A4 2. Nothing as nothing hath no Parts or
Diftinftions , but nothing may be varioufly na-
med j or to fpeak more aptly, Before Things are
Any-things a purpofing and fore-feeing Agent
may make Names and Notions for them before,
the things. Greg. Ariminea copioufly difputeth
that (that which is not, may be related to that
which is, and that which is, to that which is
not, or nothing ) : his Reafons are fubtile. Rela
tion is remm referebilitas or ComfaribUitat. If an
Angel Exifted before the Light or Sun, and knew
that God would make the Light or Sun, why
might not the Angels Intellect refer Go:/s Will to
the Light or Sun, which he would make, while it
was nothing ? Which is no more than to know
(that God will make fach a thing which
yet nothing* ) But I fay thefe nothings relate not
to God) but God's Power, Knowledge and Will
may by an Intelligent Creature be confiderec
(while they are not) as that which will mak(
them, doth forefee them, &c. which is to here
ferred to tl em. It's true that nothing is no effect
and vvillbe-nothing without God ( which is tha
I faid ). It's true that the Divine Power doth no*
make meer Poflibility to be any thing, for it i
nothing
1 51 1
nothing : Eut it being true that God can make
that which he yet hath not made, for this proper
Speech (God can make it; man's broken thoughts
put a Name or Epithete en that which u not.,
and call it fojfible for Difcourfe fake, and for the
ordering of our thoughts about nothings^ or things
that yet are not ( yea never will be) : For we fay
that Millions of Millions of nonfutura are poffible.
And is Poffibilrty then any thing extra mcr.tem Di-
vin.im & humxnam ? Why he fpake of things be-
ing pojfiblc without the Divine Power I know not.
I take PofTibiiity as real to be but part of that
Ens ntioni* or mental Conception which by Rea-
foning we take up of Non-extftents, becaufe God
can make them that yet are not made. The fame
I lay of his words (if futures be futures without
the Divine will, what horrible Fate muft be up-
on God ? ) Futures are nothing, and no good will
ever be but by God's Will. And becaufe he
willeth it, we have the juft ground of a Con-
clufion that it will be ( if we know it ) . And this
thought or word is therefore true, and had we
been from Eternity, and had fuch a thought, it
would have been true. And while there was no
Sun or Earth, we fhould have faid, They are fu+
tares, that is, they will be ; that is, God will
make them : And muft futurity therefore be a
Thing or Being ? Whence then came the fuppo-
iition of Fate, impofing on the fummum Ens> of
what meaneth it?
•Ad 5. Nothing indeed hath no Verity : Fu-
tures are not true } but Conctftus or Proporti-
ons, that fuch things will be, are true. How God's
perfect Knowledge is cxtrinfecally denominated
the Knowledge that fuch things will be (which we
E a call
[ 52 3
call Fuwitiori) 1 opened in the Bo6k at large.*
You know, I fuppofe, how commonly it is faid,
That Nothings and Impojfibles andNon-futurittes are
all known to God : Muft therefore Nothing, I m -
poffibility, and Non-futurity be Beings, left Gcd can-
not know them ? God cannot know things robe
future you fay, unlcfs they are fuch : The words
( are fuch) found to the ignorant, as if they fig-
nified Entity. God cannot know Nothings to be
Nothing, ImpcflibilitieS) Non-futurities, untefs they
are fuch } that is, unlefs it be true that they are
fuch : And it is true. But what is it that's true ?
The verbum mentis vel oris, that they are no-
thing,^. Muft they therefore needs be fomething,
and fo God be miftaken ? But he faith {If there
i?e no eternal Futures, what bee o met h of Divine Pre*
fcience . ? ) Good mens Thoughts may wrong God,
while they think they honour him . Augufiine tells
you, That Prefcience difFereth not in God from
Science of prefent things. You may fay alfo, If
there be no eternal Nothings, Non-futures, how
can God know them ? But muft Futurity, oxNon-
futwity,ov Nothing,^ therefore any thing ? God's
knowing that it will he and yet is not, proveth that
the thing future is nothing ; a*nd therefore Futurity,
no modus rei 7 but a Name put by us on Nothing
from God's Will to make it. ( Suppofing it be
not Sin, which God will not make, but hath ano-
ther Caufe.) I had thought you had known, how
commonly the School-men prove, That things that
are not may be certainly known by God -, yea,
how the Nominals prove his Knowledge of future
Contingents from his meer Perfection •, fo that
Socimu is not unanfwered in thofe things, and yet
fmmts and Futurity are no beings. At leaft, you
may
C 55 3
may fee Anfwer enough in StYongitu and Le Blank.
( two Authors well worth your reading. ) Thofc
things are certo futura, which God will certainly
make, or certainly knoweth will be done *, and
yet Futurity be nihil re ale. I would you had told
me, whether you take the Reality of Futurity to be
in tfft rei zxtyinfecA, or in ejfe objettivo intrinfeco /
The former you are not able ( confiderately ) to
believe \ ( that nothing can have any real mode t
accident, or affedion}) if none ofthefe, what is
it then ? You muft needs hold to the latter ^ and
then in man, the futurity of things is nothing real,
but the mode of his Cogitation or Conception ?
as 1 have afore faid, we may have real thoughts*
that here is not fuch or fuch a thing, but will
be-, in which we frame a real Idea of that which
will be (and is not) in our minds ( from the helps
of llmilitudes or words ^ and fo fay, Such a thing
(thought on and named, but not in being) will be.
But in God there is nothing but God j the Crea-
ture is of him, and is in him dependency as their
Canfe and Comprehender, but not as conftituent
of his immanent ads. •
Why you add ( Suppofe nothing to have fome Ve-
Wry), is above my reach: I think Nothing hath
no Verity : Bur, i . God's Knowledge thaut will
bs, hath Verity. 2. The Propofition (This will be)
may have Verity. 3 . But the thing future hath not
Verity rd. Futurity as in r: hath no more Entity
than Poffiblity: Bat to will or know that .quid
nomination can be, and that it will be, are two real
ads in Man, and two extrinfeck Denominations
of the Divine Will and In celled. When you
have anfwered what I faid of Div Twiffe, I may
review it.
E 3 Ad 4- Y
C 54 3
r Ai 4- You fay ( Future is nothing ; ergo, No-
thing is future.} 1 am glad that the Creed and
Bible are not thus worded : Future in your firft
Proportion fignifieth the Affeftion or fomewhat
real of the thing future, and fo it is nothing -, if
you take future fo in the fecond> it is futile but
true, being but a grofs expreflion of ( Nothing
hath real Futurity-, which is aiiquid ret.') But ac-
cording to common ufe, your fecond Propofition
will be taken for a denial of the Saying ( Some-
what will be ) and this is a real truth. You fay the
Propofition is identical, as ( Nothing is Nothing. )
We fpeak not of the Being or truth of Propoil-
tions or Conceptions, but of futurity it felf as in-
complex urn. You after confefs I told you fo„
May you not equally fay (Negations, Nen-exiftents,
Non-futurity are nothing ; ergo Nothing is a Nega-
tion^ Nonexistent, Non-future ? ) Anfwer one and
you anfwer the other. Negations in mente are
Thoughts, and in the Mouth they are Words, but
in re negata they are nothing : So I fay of Non-
futurity and Non-exigence. Frail Man dreameth
that the mundm naturalis is the fame with the
inundut fantafiicus & notionalis in his Brain } and
Oh ! how commonly do Words and Thoughts
go in Difputes for Extrinfeck Realities ?
Ai 5. Becaufe God decreeth to do any thing,
you and I, when we know it, may truly fa/ ( This
will be •,) and ( will be ) is no being, but Gods will
and our knowledg and our words are. Alas, that
fo much skill is neceffary not to be deceived by
ambiguity of words. God's Knowledg and your
Knowledge and your Words, may be all true > and
yet Futurity ex parte reifutura 7 hathno proper Ve-
rity, metaphyseal, phyilcal or moral, being no
fub.
[ Hi
fubjeO: capable of any fach. You fay [Did mt
the Futurity of the World refult from a Decree ?~] It's
wearifome a: every Sentence to repeat Diftindtion
and ©pen Confuilon. The futurity of the World
is nothing, Extra mentem Divinam & bHman&m^&
extra prftfitionem dtfxtxrkimt. Why talk you of
oar deligning another Origin , when we are pro-
igjthatitYftOthing, and needs no Caufe ? And
why anfwer you not what I ,vrote againit Dv.Twijfe,
before yoa c ill for an Anfwer to him ? Or at leaft,
whraniwer you not Stiraxgw^ but impertinently
: of the Serpent Socinm f If Sociiuu had no more
wk than to take the Futurity of Sin for a Being,
(Suhfta ce, cedent or Mode) no wonder if he
knew not how to deny that God is the Caufe of it.
A :d why do you not attempt to anfwer me, who
tell yon, That if you take k to be a real Being and
eternal, you muft take it to be God himfelf } for
nothing elfe is eternal. Bat I pray you fay not
( like your former arguing about nothing) [The
tttrrui Futurity of Sin is God himfelf •, ergo, God is
the eemd Futurity of SinS] The Subject and Pre-
dicate are not fo conrertible as you feem to make
them. You fay, if we fay, Futurity is nothing,
then it is a wonder, an independent on God and
his Will, felf-origbaiedand unprevenrable, &c.
You write no wonders to me, this rate of Difl
courfe being common in the World, and hath been
in moll Ages. Is Nothing a wonder ? Is it a won-
der for nothing to be independent? but yet that
which hath no dependent B-kg, may fo far as a
Nothing beat God's will, that he continue nothing
or make fomeching (the firft non agendo, the fe-
cond agendo) as he pleafes, that is, t>y willing or
not willing. And it were a wonder indeed for
E 4 Nothing
c 5<n
Nothing to be felf-originated, or that Nothing
fhould Jpring from any thing as an efficient Caufe :
But reduftively fome Nothings may be afcribed
to God's Non-agency, as Beings gocd are to his
aft ion. As God is improperly called the Caufe of
Dar^nefs, becaufe he there maketh not Light, lb
improperly he may be faid to be the Caufe of No-
things, becaufe he made not the contrary Some-
things. You fay (then there is fatum Stoicijfimum
on God ) and all his Works, and this Futurity
binds the Almighty, that he canpjot do as he plea-
feth in Heaven and Earth This is a wonder in-
deed that Nothing fhould be ftrongerthan God,
and rule him and the World. If Dr. Twtfjc hold
Sin to be nothing, doth it follow, that it binds
God, becaufe if s nothing ? Doth Death bind
God, becaufe it is but the privation of Life ^ or
vacuity (Ji detur vacuum} becaufe it is nothing ?
Or when there was nothing but God,did Nothing-
jiefs bind God ? Is that God bound or conquered
that can turn Nothing into Something at his
pleafiire ? Non-futurity is nothing : therefore it
hath no Caufe. Is this Nothing the Ruler of God
and All things, becaufe he caufeth not that which
isnotcaufable/* Alas, that good men fliould keep
up dividing Controversies at this rate of reafon-
ing : You Jay, If it have no Caufe, it can have
no Impediment, . and fo there is Fatum StoicijfimunL
We all talk at the rate that we underftand/ The
\yprld was nothing before it was made,and fo had
then no Caufe in the ejfe cauf*> as "being no efFedt
("Relations in ejfe being fimultaneous): Doth it fol-
low that God wasfubjeft to Fate ? There was no
Impediment indeed to Nothingnefs \ it is not ne-
reffary that Nothing be hindred, leflt it become
Some-
C 57 3
omething. God can make fomewhat where there
I nothing, at his pleafure, and can make a future
Jothing to become an exiftent Something. And
/hat fhould be the medium I wonder that tempted
ou to think otherwife : Did the nothingnefs of
Lflgels before their Creation hinder God from
laking them I Or can nothing have a ruling
ower ?
ted 6, Again you flick not at the repeating of
he contradiction of a felf-originated future Cor
lothing) and think God's Decrees endangered by
othing, becaufe it hath no Caufe. What a dread-
II thing is this Nothing ! To be felf-originated
; to be Somerhingof it felf. And if Futurity be
othing, then it is fomething of it feif. And you
fFer not a Syllable to prove thefe Contradictions-
ou add ( To what ptrpofe JlwU Decrees be f )
inf. To produce the thing decreed in its pro-
er time and place, and not to make them fome-
ling before they are any thing, nor to make an
ns Rationu to be a real extrinfeck Entity. You
rangely fay ( To daree fitch a Futurity is a nullity,
rr it cm mvtr come to pafs .) What can never
3me to pafs ? Futurity ? 5ay alfo (To dec csNon-
iiurity^or that there fh*ll he to tu but one Sun, but
le Saziour, is a nullity, becaufe Nothing can never
nm to psfs.) What is it for Nothing to come to
afs? It is come to pafs without a Caufe that
lere is but one Sun to us, but one Saviour, and
Cher Nothings. The Decree or Will of what
all come to pafs is no nullity : for it (hall all
^me to pafs :, and yet the Decree made not the
ord ( Jhallbe ) to fignifie a real Entity, diitindt
>rm or model of the thing that fhall be. The
ecree that there fhall be a World, was fulfilled,
and
C 58 ]
and yet (fliallbe) was not a being before the
World, unlefs it was God's EfTence. Your Phrafe
importeth as if Futurity muft come to pafs as a
thing Decfeed, and queftion whether there was a
futurity of that futurity ,and fo in infinitum. For the
word (Coming to pafs ) importeth futurity of futu-
rity, and not eternity. You fay Q To decree in com-
pliance with tt^ is below God over Ail for it will:
come to pafs whether God decree it or no.'] Alas,
that 5peaking fhould be fo hard an Art ! What is
it to decree in compliance with nothing ? Hath it
any fence ? How is it that Nothing will come to
pafs? It's true, that Nothing will be Nothing!
without a Caufe, and therefore without a Decree.
And therefore let the reverence of God mnke you
confider, whether it be meet for us in the dark to
afcribe to God fuch Decrees of nothing, and to
number Nothings., and make as many Decrees
Such a dance and game of notions we may more
boldly ufe about our felves than about God, till
we know him better. You add (God in decreeing
doth not decree the thing into being in the injrantof
decreeing^ but He decreeth the Futurity ofit, and ij
that be nothings he decreeth nothing.') Arf Wrong \
thoughts will have wrong words All that- yon
fhould have inferred, is, [That His Decree effe-
ftcth nothing till the time come ] which is true
For He decreed only to effeft it at fuch a time
But doth it follow , that God decreeth nothing bu
Futurity, becaufe the thing decreed is not prefen
ly done ? Thus you muft fay, That God decreecpli
not the World, nor G H R I S T, nor Salvation,bu 1
Futurity only. The Decree or Wi:l of God was fti
That the World, G H R I S T, Refurre&ion, &i k
fhall beat fuch a time: (fullbf) is no being }an n
y«^
u id
C 59 ]
ret it is a £«>£ when exiflent, which God de-
Teed, but his Decree maketh it noc a foiag till
t exift. Dr. Tmjfe will over and oyer cell y6u,
hat God^s immanent afts do ^bi/ ps;:^ in objecio.
\nd I have oft told you truly, that you or I little
mow what we fay when we divide Gcd's Eternity
nto pares, and affign him his prtttnut n cr fi - -
urn. And it would put you hard to it to tell me
lerrly and furely what God's Eternal Decree is be-
ore the effcd exift ! our prefent common-received
ichool-Divinity will call us BLfphemers, if we fay,
hat before the Creation there was any thing buc
jod, and anything in God but God, and that
5od had any real accidents : And therefore it
aith, that he doth operarj per ejfimUm^ and not
er accident**. And therefore that God's Decree
>efore the efFedt was nothing but his Eflence. Bun
t is his Eflence denominated C not as fuch, but)
s related .to the things decreed, though yet they
»e not. If you will forfake this common Theo-
ry, and place aftsin God, which ex parte agkruif^
re but Accidents and not his Eflence, and fay" This
\ confiftent with his Simplicity ard Perfe<fticn,you
rill let in a Body of new Divinity, and we frail
lot know when we have all God s Accidectei nor
ow to order them. His freeft Acts are his Eficn-
ial Will freely afting } but thofe free ads them-
Jves before the effeftare nothing bur God him-
df. We rauft not place in God a number of
thoughts, Images, Notions, Accidents, as we do
i Man. But your Phrafe favoureth of other
thoughts.
Ad 7. Here you are for yea and nay : you
rill fuppofe no Propofitions inGod,ani yet you ar-
jne that thciijwhat will remain of a Decree- I fold,
[ 60 ]
But that God knoweth not by Propofitions, but
yet that he knoweth Proportions. If you hold,
Tint God knoweth by Proportions and Argumen-
tations, fay fo, that I may know what to fpeak
to. If you hold, Ttttt He hath no Decrees, what
is it that you plead for? But to anfwer your
Queftion, God's Decree is not a forming of Pro-
pofitions in his mind, or any change in himfelf,
or addition to his Being : But it is His Iimple will
that fuch and'fuch things (ball be, emanative, com-
municative, productive of them in their feafon.
There are fome that think, that as Time-Divifi-
ons are the mcafures of imperfect Creatures,
and God's Eternity hath none fuch j fo that it is
an afcribing Imperfection to God, to fay, That he
hath Decrees defuturti diftinCt from a productive
Volition, which in the molt proper fence fhould
be denominated from the produced Exiftentas fuch.
But in this I interefs not my feif, as knowing that
we muft fpeak improperly of God or not at all.
You fay that (It flail be,i* a F murky. ) An[. What's
that ? A (JLtf hi\ is (a 1 7 ut wit )ftand (a futurity)
is a (jhall he,) Ergo a fhaU he and a futurity is a be r
trig. Would I knew what., But to hope for that
from you is too great Prefumption. You add (A
futurity, a nothing, and to decree nothing is not to de-
cree.) Anf Say you fo ? I am glad you fay no
worfe : Then if thofe be in the right fas raoft)
that: think Sin is nothing (no more than Death or
DarknefsJ you will grant that God decreed it not.
And if I prove that Fururity ex parte ret, is nothing,
you will grant that it ncedeth no Decree as fuch.
But feeing you are fomuch on my fide, 1 crave
your help to confute thofe, that otherwife you
defend, who make innumerable Nothings the OM
jeft$:
Its of God's Decrees. But yet 1 would not follow
)U tco far : ( Not to give brace to nn Infidel ) is
falling. (Not to give the Gofp.l, not to end the
fold till the time, nst f uk& &W*y Grate, Gofpd,
ife ? ec) You Tay here ( in your general ) that
>ne of thef- can be decreed. But then prepare an
nfwer to your Friends that will take this ill of
:u. 1 have fully opened my fence of it elfe-
here. You fay ( Abftrztt futurity from the Deo ee
id it mil be nothing.) Anf. If you abftraft not
uturity as a re^l Entity from the Decree, you
ill abufeGodby prefumptuous falfe Conceits:
lit if ycu abftraft the word Jhall be) from the
amaneCo7;ceptw of it, it vail not differ from a
onceftus de pr&ftntc. And though 1 more reves ence
ou, I may fay of fome other Objedters that quib-
le with arbitrary notions, that if you except Pa-
rity and Futility, from what they fay for the en-
ty of Futurity, ic is all nothing. You add ( That
: in time only the thing aCtttally exift by virtue of the
Iceree, the Decree is fomethkg %n time, bat eternally
I wo* nothing. That is ( God's will to effect any
hing is nothing till it do effift it.) Yes, 't;s God's
Vjll fo to do, and is that nothing ? It is nothing
ut God 7 s effential w ill denominated from the res
fficienda'i'hiK that is not nothing : if God be no-
hing, there is Nothing. There is nothing indeed
ut God from Eternity. If you think otherwife,
dl us what it is. Aureolas indeed pleadeth, That
4&H6 Dei creantis is neither Creator nor Creature,
tut quid medium, but few fecond him, and many
onfute him. It feems you think of Futurity as our
ficxreaitsfind our new Infidels do of matter, That
: is an eternal effedt of God as an eternal Caufe.
will give you many thanks if you willperufe and
anfrver
C 62 1
anfwer Raymundus Lnllims Arguments againft tin
Eternity of any Creature, where he argueth
That whatfoever hath the perfection of Eternity,
muft needs have other f itable Perfe&ions, and fc
be God. Is Futurity a more excellent Being thar
Spii it, Matter and Motion, to be capable of thi<
Divine Attribute ? I pray what is the Veritj
that you fay refulteth eternally ? Can you forgive
me for not loving Conf ilion ? Js it, 1 . TI12 verit A
reiftitura ? 2. Or the Veritas conceptus Divini d\
remm futmuionk ? 3. Or the Verity of a Pro-
portion ? Are thefe all one with you ? The firfl
being a Metaphyfical Verity, is Ajfectio entts, a:
unum and bonUm are : And qucd non eft, -non efi
union, verum aut bonum. 2. As to the third,
it a divine Propofition, or a humane ? If a di
vine, prove that God had either concept as vel pro*
lata/,, eternal Proportions ; if he had and yoi
prove it, I never denied the truth of fuch propo-
sitions. If humane, when there was no man, then
was no humane propofitions. All that you caj
fay is but what I oft faid, That God's Volition:
were a ground that would have made fuch propo-
fitions (Thefe things mil be) certainly true, if then
had been any fuch eternal proportions. And a
to the fecond, it is not denied as before explai
ned. God's Will and Knowledge were certain
but they were but himfelf, who gave no Beinjj
to eternal Futurition out of himfelf. You asl
(How are the Pronvfe^being Propofitions ^true fign,
cf the Divine Will, where there are ??one ? ) An\
How is the World and figta nxtztrdia the iigns o
God's Will, and how are Writings and Voice
figns of it, if there be no World , Writings o;
Voices ia God ? God wilUth that which is no
ij
C 63 ]
n himfelf eternally.- Gcd willeth Creatures and
3od willeth Propofitions. And thefe are the
produdts of his Veracity, when he fendeth them
3y Revelation : and true, becaufe they come from
lim. When his Will is to give the world an
ncarnate Saviour, may not the promife of this
rruly figuifie his will, though he have no Pro-
portion in his mind, but only a will to give him,
md an intuitive Knowledge ? But 1 fay sgain,
f you can prove, that God thinketh, reafoneth,
)r talke:h eternally, and knoweth ^terminosfnn-
ilicesj Proportions and Syliogifms, I will eafily
ronfefs that all thefe are true, and yet not grant
:hat ex parte reh Futurition or Non-futurition,
Pcffibility or Impoffibility are any Beings.
Ad 8. You meet with a diftinftioii of [Futu-
rity as nothing, and a Proportion de fmmo as
fomething 3 with an Qhowfo? It fignifieth only
f Hturity^ and that is jufl nothing-.] Anf. You
hould pardon a man in my condition, if he be
!oth to write new Books to anfwer all Ohjeft-
srs that know not that a Propofition de mhib is
fomething. If Atheiiis lay, There is no God,
They fhall know that they fay fomething : If I
ray that there are no other true Gods> I fay fome-
thing. They that fay Datur vacuum lay fome-
thing. You fay ( But was it not true before : )
what is your ( it ) ? The proportion was not
true before it was a Propofition, Ccnccpta vel
prolata : Futurity had not the Metaphyfical or
Phy ileal verity of an Entity; for it was nothing.
The res four* had no fuch truth ; for it was not
res dam futura tantum. What mean you then by
C it ? ) I fay ftill if you can prove that there
was an Eternal Propofition de futxro in Gcd, it
was
[ <$4]
was true and wss God's EfTence \ which is no-
thing to our queffcion. You add [Not true before,
nor know-able as true.] Anf. You feem by this
to intimate that God cannot know what will be
by his production, without making Mental or
Oral Propofitions, and knowing them to be true.
Muft God's Prefcience be deplorate, if he know
not by your Mcins and Meafures? You may next
fay, It muft be by Senfe, Fantafie and Species,
as our Souls work in thefe muddy Brains, God's
Knowledge receiveth not a constitutive Objeft
from without as ours doth. It firft: concurreth
with his Will and Power in making ail things
what they are ( All flowing from *>, and k recei-
ving from none : ) And in fowdo inftanti ^ it dif-
cerneth all things to be what they are. And when
he hath made Propofitions, he dilcerneth them Jj
to be true. You keep your way and fay f When ft
God declares things to come, he declareth fomething, l
becaufe there tS a Propgfition : But xchen he fore-
knoiveth them, heforeknoxveth nothing, which is not
to fcre-kztowf} Anf. i . When God declareth by
Proportions things to come, the Propofitions
are the Declaration it felf and are fomething \ but
the things declared are nothing, till they are. C
Why would you confound thefe ? and When he
foreknoweth what will be, he knoweth that it
is not: Ergoitis not. 3, How prove you, That
to fore-know from Eternity that there would be
no World till the Creation, or no Deluge, Refur-
re&iofl) &c. till the time, is no fore-knowledge?
I do not Difpute it with you, but crave your
proof, having faid fomewhat my felf elfewherc
upon that Queftion. You talk of C * things be-
ginning tq be F hi nrt before it\s pnt intQ * Propofiti~
ic:;
1
ad
$
*
w, &c. 3 As if you {till begg'd the Queflion,and
:ook Futurity extra mentem & ^gna^ to be fome-
:hing ex parte rei. That which is not, is not true.
A ne?atione eft fecundi jddjetti ad negationem Eft
ertii valet confequentia^ faith Dr. Twijfe often.
iTou ask C I* lt trus becavfe formed into a Propofi*
ion? Then all Propofitions are tnte.2 Anf. Is what
:rue ? That there is a Fntnrum ? Is not that a
>ropofition? What is it antecedent to the Pro-
X)fition that you call true ? Is it the res fntura ?
rhat's falfe. Is it the Realitas fnturitionis ex parte
ei ? That is it I deny. F antrum, faith Dr. Twiffe y
T fojfibik) are termini diminuentes, fignifying that
he thing is not. Is it the Conceftut Divimts ? If
hat be by a mental Proportion, it is not antece-
dent to it fclf i if not, doubtlefs God's Know-
edge is true (efficiently, it will make the thing
rue ) and true perfe&ively and denominative^
knowing things but as they are, and therefore
ot knowing Futurity Pei to be a Being. If it
s human Conceptions, they are mental Propofi-
ions, not eternal nor antecedent to themfelves.
.11 Propofitions that God maketh are true : Be-
aufe true Propofitions are true, mult all be true ?
ccaufe it is a word or Propofition or Syllogifm^
r hich is the Subjeft of Logical truth, doth it
>llow that all Words, Propofitions or Syllo*
ifms are true ?
Ad 9. Poffiblc is a notion relative from God's
ower-, FutHrity from his Will, or any certain
aufe. Neither is a real Entity in re.
In the Conclufion I was about to wilh that
du would have done fomewhat that tended to my
dification, and when you had all this while talkM
>r the Entity of fat wity that you would have deign-
F ed
C 66 ]
edto tell me what it is; if ifc be any thing, why-
would you not fay, wh?t ? Is it a Subftance or an
Accident? What Accident (or mode) or of what
Subftance ? Could you forget that this would be
expeded from you ? And whether Futurity be an-
nihilated or turned into fomewhat elfe when the
thing exifteth. But I find that you have made a
kind of attempt, faying £ Things have an elfe inten-
tionale in God's mU, though not an efle Reale in
themfdves. ] And is this all that w r e fhall have in-
Head of the Definition, that fhould have gone
bpfore, and initead of regarding and Anfwering
what I had faid of the Point ? i . Here then you
intimate that Futurity hath no ejfe reale in it felf 5]
and it is .the ejfe reale that I denied : Why loft you
fp much Labour. 2. Can you Englifh to any I
man that takes words for means of underftand- j
ing things, what it is for £ Things to have an elfe
intentionale in God? 2 *• Sure the commmon
Dodtrine of ejfe intentionale in man, needs an
Oedipus. 2. But alas how fhall I know what ejfe
intentionale is in God ? 3. Much lefs how milli-
ons of millions of Nothings have their ejfe inten-
tionale in God. Qh. i. Is' that ejfe intentionale 1
any thing real befides God himfelf ? 2. Arc
fuch ejfe's as many in God as the things will be 1
in themfelves ? Hath God Accidents, and fo many
millions of millions of Accidents, and yet moft
fimplc and immutable? 3. What are all thefej
things in God from eternity in proper language
are they his Volitions or IntelUttionsI And ar
thefe fo numerous ? Or are they Creatures i:
ejfe intentionalO. Do not you confefs that th
ejfe is nw-etfe as to any Creature ? If you mea
flat-wick^ Idea's, &rc not Ideas and Species, as t
L 6 7 3
are called, in man, the notes of his Imperfecti-
on, while his Soul knoweth, ut forma, in a Body,
as diftinft from perfeft intuition? I refer you
to what I have faid of Divine Jdea\ and pray
you to feign nothing in God without proof- But
if you do prove fuch, forget not the next time,
that I denied not the truth of any Divine Jde*
or Knowledge.
Your concluding line I pardon, and it needs no
more. All that is faid in this Paper on this
point is materially fully anfwered in my Book ;
and I even now asked a Friend what I ihould fay to
all that objeft againft a Book which containeth
fufficient matter of anfvver to their Obje&ipns :
And he anfwered, Not write for every man a new
one, but wifh them to read the former better.
Pardon my oft repeating to you my fence of
Futurity, with which I conclude. To man, Time
in various inftants, and the narrow nefs of our
underftandings, that mult have various Concepti-
ons and Organical Notions, make it needful to
us to ufe names, even for things that are not
( or nothings ) . When God (or any certain Caufe)
tells what will* be hereafter, we frame an image of
that thing that is not by the help of Words and
the fimilitude of Things that are or have been.
Then we put a name on that imagined thing, as
if it were : Then we make ufe in our difcourfes
of that name, and turning a Verb into a Noun-,
z% C * r W# be ] into H Future } , and then an Ad*-
jettive Or Participle into a Substantive, Q Future j
into [Futurity*} our poor Fancies run on with it v
as if we had -by the name made or mentioned
fcrae Subitaace or real Being, When alj is no-
F2 thing
C 6* 1
thing but a Relative notion or Ens ration^
The knowledge that a thing will be may be a
real knowledge ; And inftcad of denominatirg the
Att we denominate the Objedt, (which is internally
an Image ; externally Nothing real ) and call
it Future^ and thence name Fnturition : As
I nutrition fignifieth improperly the relation of
the mental a£t to the thing fore-known, it is a
real mental ad's relation : As the Subjed; is the
thing future^ fo it is nothing real but a feigned
organical Notion, by which we difcourfe inftead
of Verbs. The JRelatio ConcepHS vel nominis , is
the relation of a real adt But the relation of the
thing future as future is fecundum diet, but feign-
ed inftead of a Verb. And of God's knowledge, I
fhall here fay no more. •
In a word, If you take futuritio rei to be the
Namp of any immanent eternal Aft of God, what-
ever we think of the aptitude of your Phrafe,
I fuppofe we differ not about the thing inten-
ded, as long as you hold no eternal Accidents
or Competition in God, and that nothing is
eternal but himfelf } which I mull think you do
in Charity. If you take futuritio rei for the modus ■
or relation of a humane Conception or Aflerti- «
on defuturis, I fuppofo we fhall not differ de re %
nor will you fay that it is eternal. 3. If you
fpeak but fuppofitively , that Af there had been
fuch a concept us or AfTertiorf from Eternity, it
would have been true, we differ not. 4. If you
take Futurition extra mentem, to be any thing
(Subftance, Mode, Accident or any Reality or di-
<j*id rei ) and that from Eternity, I deny it,' and |
fay, That they that make an univerfal Spirit, and
they that make Matter end Motion to be eter-
nal
I £69]
nal with God, arc more cxculablc, than they that
nftce a thing called FntHrity diftinft from God j
yea, the Futurity of Sin to be eternal, and God
the eternal Caufe of that eternal Effett.
I purpofed at the firft glance to have anfwe-
:1 the fecond Paper alfo about Gcd's decreeing
Sin *, but when I had read it I was unwilling, 1. Be-
caufeit is but too largely anfwered materially in
my Book already, and more fully in old Papers
that lie by me, which I cannot tranfcribe. 2. Be-
caufe I hear fo much Good of the worthy Author,
that I am not willing to be drawn to difputc a
Cafe, which cannot be handled juftly, without
opening fo much Evil in that which 1 muft op-
pofe, as will found harlh towards one that I fb
much honour. Men are fo apt to feel that as
touching themfelves which is fpoken to their
Caufe. If Hobhes ( who wrote the Treatife of
Neceffity againft Bifliop Bramhall) had fent me
that Paper, I fhould readily have anfwerM it : But
here I fear it. ^
Only 1 tell tne Author, that I have been as
ftrongly tempted that way as moil others ; and
do acknowledge that it is the grcateft difficulty
in all thefe Controverfies, to conceive, how free
will can aft otherwife than God doth predeter-
mine it ; But I am fatisfled in the Solution •, and
fully fatisfied , that the Predeterminant Opi-
nion which I oppofe doth certainly inferr
the Religion of Holies ^ the denial of Chri-
ftianity 1 , and leaves us no Religion } but that^Good
and Evil, Happinefs and Mifery are Differences all
made by God himfelf, as Light and Darknefs,
Angels and Serpents are made to differ by ^ im :
F 3 And
C 70 3
And I am not willing to let go Chriftianity for
fuch Objections as thefc : And it had been rfitit
that he had anfwered what I have faid to Alvare^
Mn Stc .■y ) &c on this Subjeft, and taken notice
of my Anfwers to the raoft of his.
His talk of Cafualty is his furn •, by which if
he mean that which had not a predetermined
Caufe, Sin is cafual, till the Sinner determine his
own will. But if he-mean, that which is unknown
to, God, it is not cafual : And the Aflertion, That
fuch things are not knowable to God, I have con-
futed at large, which he here taketh no notice of.
If I fhall find that Neceffity make it my duty
to give any fuch Paper a particular Anfwcr, if
I have time, I may do it. But I think enough
is faid of that already, and my leifure from bet-
ter work is finall.
Rl. B A XTER,
CHAP. VII.
t
Of God 7 s Provide/ice, arid predetermining Pre-
motion and Miracles.
§. 1. HP H E word (Providence ) is varioufly
A ufed by Writers: Sometimes as com-
prehending God* s fore-kpwlcdge and decrees them-
felvcs : Sometimes as comprehending ak his Work*:
Some-
I
•
C 71]
Sometimes as comprehending all his works which
follow the Creation : And fbmetimes as fignifying
only his effective difpefzl of Perfons and Things
in Motions, and Mttratiens, as di&inft from Le-
giflation, which only maketh Duty and Right.
§.2. In CREATION God Glorified his Three
Eflential Principles or Attributes : 1 His Omni-
potency eminently in giving BEING to all things.
His Wtfdom eminently in the ORDER and
Compofure of all. 3. His Love or Goodnefs emi-
nently, in the GOODNESS and Wellfare of all :
For he made them 6W,and then Re fled: Yet
fo as that all thefe Attributes were glorified in
each part of the Effeft.
§. 3. From hence a pofteriore he is in the one
Relation of CREATOR Related triply to the
World, and Tpecially to the Rational part:
That is, 1. As the MAKER of things, (which
is Creator in the narrow fence). 2. As ORDI*
NATOR. 3- As BENEFACTOR. And thus
he is the Author of NATURE.
§. 4. From this fundamental Relation of CRE-
ATOR, and the nature of the Creature made
(and continued by Confervation , which is a
continued Creation or Efficiency ) there refulteth
a threefold Right and further Relation to God.
1. A Jus Dominii, or Right of PROPRIETY,
and fo he is our OWNER, and may do with all
things what he will, and muft be the difpofer
of Events. 2. His Jus Imperii (including Do*
ferine ) or Right of Government ; which to
things meerly Natural is Natural Government ,
and to Moral jdgents it is Moral Government, by
Dothine^ Laws and Executions: And fo he is eur
KING or RULER. 3. His Jus Amoris nt finis ;
F 4 or
'at to-]
ft
or Right to be thcend of all, and by the Ratio-
rial Creature to be chiefly Loved, and abfelntely
for Himfeifi as the Be ft and moft Amiable, and
fo he is our ultimate END: Where LOVE is
confidered not only as an aft of Obedience to a
JRe# 0r as all other duties are j but eminently as
it is the final perfettive AEl of man, doling with
the final Objecly&nd fo above the common nature of
xneer Obedience.
§• 5. All God's after-nwiyand all our Duties to
him muft beobferved as refpe&ing all thefe Re-
lations of God to us, and our anfwerable Rela-
tions to him : For therein is the Nature, Order,
and Harmony of them difcerned to be Glorious :
And unskillful confounding them is a fpoiling
and propkaning or dilhonouring of them. And
l|*us the various ads of Providence muft be fet
each in its proper place.
§. 6. God being the font nature and having
fettled the frame of Nature (or created Beings and
fe(cond Caufes) in a fixed ftate and order, in
which one thing is united to another, and ada-
pted to its proper work in concurrence with
the whole, we muft not expeft that God do or-
dinarily violate this his eftablifhed Courfe : For
his Works fhall fliew fomewhat of his Conjtancy,
and Experience telleth us, that really th«s He
doth.
§. 7. But we jmuft not dream that God is ph
voluntarily : tied to his own Work, or hindered
by fecond Caufes, or the courfe of Nature, from
doing what He would -, but His free-will deligh
teth it felf in this Conftancy and ordered Cokr f
of Nature, and ufe of fecond Caufes, which hav
c n 3
ftill all their being, force and order continued by
Him.
§. 8. And the number and operations of fecond
Caufes are fo unknown to us, that when things
feem Miracles to #/, it is hard for us to fay, that
God ufeth m fecond Carfe in effecting them.
But it is enough to the ufe of Miracles to know
that their extraordinary production hath an an-
fwerable extraordiaary ufe and fignification of
God's Will.
§.9. And no doubt but Nature and all its parts
are abfoluttly in the Power and Government of
God's Will : And He can and doth turn things
up and down as He pleafeth, without making
any breach in his eftablifhed Order : If the Hus-
bandman can turn the courfe of Rivers to water
his Grounds, by meer Impediments and Recepti-
vities, without any alteration of the natural
motion of the Water ^ .how much more muft we
afcribe to God, in ufing Nature without over-
throwing it ?
§. 10. It is Atheiftical or abfurd to fet God
and Nature in oppofuion^ competition or feparation \
and to fay as fome Philofophers", \This or That
natural Caufes can do without calling in God as the
Determiner.'] Whereas natural Canfes are nothing,
and do nothing but by God : And there is no
lefs of God in the effeds of Nature, than if He
did the fame himfelf . alone : In Him we Live
and Move, and Are.
§. 1 1 . And it is no better in them that fay f
that God doth not operate proximately and imme-
diately where Nature or fecond Caufes work, but
only remotely. As [immediately 2 fignificth \jpitb-
m any mdinm ox fecond Gtnft 3 fo God doth not
then
C 74 ]
then work immediately : But as it fignifieth pr§~
xim<ttely-> He doth : For an infinite being cannot be
ejjentially ciiftant from any Creature or Effett :
Nor is it poffible that the fecond Caufe can be
nearer to the Effett than God \ who is as near as
if he ufcd no fuch Catife.
§. 1 2. And the Difpute, Whether God do fro-
ximxtely effeft immcdiatione fuppofiti, or only vir-
tutis^ feemeth to have a falfe fuppofition, viz..
That God's Virtue is not his fuppo fit um^ and that the
virtus diving may be where the fuppofitwn is not.
If by fuppofitum they mean God's 'Eflence as £/"-
fence extfiing, and by virtu* they mean his Ejfence
under the formal notion of Power , Wifdom and Love^
then they are but two inadequate Conceptions of
the fame limple Being, and therefore God thus
ever operateth immediatione efientU & virtutis
effentidu. But if they mean, that God hath a
virtus which is neither h|s Eflence nor a Creature,
we believe them not.
§. 13. The Controverfie between Burmdus
and his Followers, and the Jefuites and Domini-
cans, about the neceffity of a moving Conccurfey
befides the fapport of Nature, feemeth to me thus
reconcileable.
1. God as he is fens natur*^ is the Living God,
the prime Active Vrinciple r who by conftant vital
A&ivity is the Spring of all the Aftion in the
World} and is not to be dreamt of as one that
had made the World, and then left it to it felf,
and withdrew his hand and is fallen aileep.
2. But the Living God moveth not all things
alike, but every thing according to its nature and
place j for his Influx is received ad mdum reci-
fientinm.
3. The
[ 75 ]
g. The Nature of fome Creatures is eflcntially
Attivc, and fo inclined to art that they mil aft if
:heir Nature be not by others , or want of con-
urrent Neceifaries, hindered. Such is every Soul
)r living Principle, and Fire. And other Crea-
:ures are naturally Faffwe only exfe(or atleaffc
principally^). So that for God to continue Fire
>r So/z/forany naturatty-^&ivc Frinctfle y is to con-
;inue a nature effentially inclined to move or aft.
4. It i$ fuppofed that thefe Natures are not fo-
itary, but parts of the nnivtrfe^ and are conti-
lued with all neceflary circurnftant Beings and
^bje&s^and that the whole frame of Nature andco-
>pcrating Caufes are continued : e.g. That the
tan doth rot ftand ftill, while the Life of a Plant
w Brute is continued.
5. All this being fuppofed by Dwandus, jia-
toliu, a Dola, and all fober men, the Queftion dev-
iated is, Whether there be further neceflary another
mmediate Divine Motion or Conccurfe to every met ten
f a Creature natural or free, befldes all this afore*
kid ?
And, 1 . Let it be confider'd, that God's Ejfcnct
etng but one, his Aft, which ex parte agtmit > is
is E (fence , is not diftinguifhable, laving ex
onmtationc effects : And if this be all that is meant,
hat as ipfe mot us dijHngmtur a cattfts, fo God's
PHI, Power and Agency may be diftinftly denomi-
ated, 1. As from the jecond Caufes \ and 2. alfo
r om the Motion it felf, as more than the Caufes ;
lis none can deny, nor is it a Controverfie. But
7 the queftion be of the neceflity of another diftinR
ay of Divine Caufttion of ihe motns % befides that
y fecond Caufes before mentioned, they can prove
ofoch neceffity.
For
Z7*.l
For is it 'mediate or immediate Caufation or Effi§
ciency which they mean ? (we {peak not of m
mediate as it fignifieth proximate, which is granted,
but as fignifying fine caufis fecundisJ) If it be me-
diate by fecond Caufes that God muft further con-
cur^ thofe are natural Caufes or fome other : if
natural, ifs a contradi&ion to fay, that Befides
God^r moving by natural Caufes (which is granted^
he muft alfo move by natural Caufes ; as if Idem
were not Idem : Unlefs they will fay jf muft be
by fome other natural Caufes, which they do not,
nor can affign - 7 nor yet any other that are not
natural.
But if they mean, that to every motion there
muft be an immediate operation of God to it -without
that'whiohhedothby/erW Caufes, even by God
alone without any fecond Caufe, I then ask, Voth
^ God move any thing in the World by any fecond Caufe
or not ? If not) then not by the Sun ; not the
Coach by the Horfcs, the Arrow by the Bow, the
Stone by the Hand, the Pen by the Writer, &c
If yea, then is it the whole or part only of that
motion which is made by fecond Caufes and God
by them ? If the whole, hdbetur quafitmn : If party
how prove you that God cannot make the whole
motion himfelf by fecond Caufes, as well as part 7
but muft needs leave the other part of the fiime
motion to be done without fecond Caufes.
And it would follow that no fecond Caufe , no:
rot the nobleft in the Wotld (as the Sun^ and
God as atting by it, hath and exercifeth a vis ade~
cjuata to the fmalleft motion even of a Leaf :
Whereas God in Nature maketh natural Porrer,<
with his own, as he is fons nature, adequate to
its A&ions.
And'
[ 77 3
And let unbyafled Reafon judge, Whether if a
ock fhould be held up in the Air, if God con-
Jnue the natural Gravity of it, with all the reft
If the frame of Nature, could not that Rock fail,
without another motion of God which is without
my fecond Caufe, to thruft it down ? If He con-
pue the nature of Fire, was it no: a greater
liracle, that it burnt not the three WitnelTes,
van. 3. than to have burnt them, or than its or-
tnary Action ? Why elfe fhould there need ten
houfand fold more natural Power to hold up the
aid Rock, or to quench a City on fire, or to flop
River, or the Winds •, than to move them fup-
jofing natural Caufes, if there need an Infinite
oxter moreover to the att\ and none to the cef-
ation ? And by this Rule it would follow, that
II Motion in the World is fupernatural : For if
jod caufe it ut fons riutur&, he caufeth it in the
latural courfe : if he do not, k's all fupernatu-
al and miraculous.
Moreover, if all this fatisSe not Difputes, if it
3C worth the Coft, they may try the Cafe thus :
uppofing that God hath told no man his Secrets,
vhen he will immediately move any thing without
tcond Caufes, and that no fecond Caufes, nor his
)wn Operation by them can move any thing with-
out another immediate Motion, Let them cut down
he Pillars, or undermine their Houfes, and fay
hat by meer natural Caufes the Houfe cannot
all : Let them fet fire on their Houfes )% and fay
hat by meer natural Caufes they cannot be
burnt : Let them drink Poifon> and fay, By meer
natural Caufes it cannot hurt us : Or let titan
cut their Flefh, &s* For God ne?er told them,
that
C 78 ]
that he will immediately comnrr, and then there
no danger.
Perhaps they will 'fay, That Experience telleth '
Us that God doth ufually concurr with them : 1 1
anfwer, And is not that becaufe he worketh hy
them? What Experience or Reafon have you, .,
that Gcd fhould jHH work immediately with thewA
and yet xot by them ? We can prove that He]
worketh as the fir ft C<mfe. But if you will prove)
that He do:h ic not as the first Caufe moving the \
fecond Can/es^ but by immediate concomitancy y let us j
hear your proofs.
* Laftly, let it be noted, that when they that af-
firm all Motion to-be by immediate concomitant
Concourfe or Predetermination, do pretend that
they do it left God's Gaufality fhould be denied or
extenuatedjit is a meer deceit : For all are agreed,
that there is no lefs of God in the Operations done
by ftco'nd Caufes or Nature, than in immediate Ope-
rations without fecond Caufes ( fnch asGodexer-
cifeth on the firft created Motor , and how elfe he
p!eafe)God is as much in one as in the other.
§. 14. For the underftanding of the nature and 1
ufe of miraculous afts of Providence, it rauft be
coni:dered, 1. That God that made the World
of Natural Agents, and things Paflive, moved
by the A&ive, is not to be feigned without good
proofs, to alter any of the Works which he hath
made, which we fee he continueth in the courfe
that he. made them without any mutation of their
Natures.
§• 1 $* God can change, and crofs, and ufe as;
he pleafeth the A&ions of Natural Agents with-
out changing their natures and inclinations. One
Nam*
C 79 3
atural Agent or moved Paflive, may be reli-
ed and turned back or overcome by another -,
ind yet there may be nothing but natural moti-
on in them all: A fhonger Stream may drive
ack a weaker. A Canon may crofs the ordi-
nary motion of the Air : As a great Dog may
aafter a little one, or a Woolf devour a Lamb,
_nd a Bird a Worm or Fly } and yet there be
none but natural anff fenfitive motion. So God
can dry up or flop the Red Sea or Jordan ; and
by Winds carry Caterpillars to and from
ts£yypt 5 and fnch like , and by one natural
motion overcoming another. It's hard for us
in mod Miracles to fay that God doth more
than this.
§. 16. Put it is certain that God hath a rank
of free Agents that act arbitrarily, and that
thefe have a great meafure of power over na-
tural and neceflary Motions: As man is a free
Agent and drivech his Sheep to what Pafture he
pleafeth, and guiderh his Horfes and Oxen in
their way and furrow to do his will by their
natural and fenfitive neceflkated motion, and as
a MiUer can make the natural courfe of the
Wood and Water and Mill-ftones, and Horfe,
all to ferve his intention, without changing the
nature of any one of them, fo much more can
God and free Agents under God, attain their
freely chofen ends, by Ordering and not Changing
Natural and Scnfitive Movers.
§. 17, We fo little know what Arbitral
Free Agents that are invifible Spirits Gcd hath
fct over this Paflive World, and what power he
hath given them to ufe Natural Agents as they
themftlves freely will? thac it greatly difableth
j
C 80 } ^ I
us to refold all the Difficulties of the Caufe of
Sin and Mifery, and about the nature of Mira-
cles. But it is a clear truth that it is by fuch
Free Arbitrary Agents primarily that natural
Agency is croft and overcome in Miracles, tho
one Natural Agent be employed to refift another/
fas to quench the heat of Fire, to ftop the
courfe ot Winds and Water/ &c.) Yet it isfomc
voluntary free Agent that thu^ufeth natural Agents
againft each other. Scripture tells us, that God
ufeth Angels as Rulers and Protectors of lower
Agents : And that there is a kind of a war
between thele and Devils : And how far the pre-
valent Wills of good and bad Angels or volun-
tary Agents may be the Caufe of Evil, or be the
Aftors of Miracles, by fetting one moved Agent
againft another, and yet all but Natural motion
that is canfed by thele free Agents, Mortals do not
know } and therefore Jhould not be peremptory
in judging.
§. 1 8* Kut though we know not that in Mira-
cles God ufeth not fecond Caufes, fome natural
and fome free in waies unfearchable to us, yet
may we be aflured by Miracles of his will and -
atteltation : when we find that things are done
quite out of the way of his ordinary Providence
in the uncontrouled confirmation of fome pro-
phetical Revelation : For God is the Governour
of the rational World ; and his moral Govern-
ment muft be by the intelligible fignification of
his will dt dtbit 0, what fo all be due from us , and
to us : And if Miracles be nfed to deceive us, they
cannot be done without, him, whatever fecond
Caufe there be: And if he fhould ufe them (tho*
by fecond Caufes) to deceive us, we are utterly
re-
[ 81 ]
rernedilefs, and therefore guiltlefs- And Gcd that
hath neither impotency, ignorance nor badnefs,
cannot need a Lye to govern Man, when he hath
made it part of his Image, on Man, and needful to
Mens Juftice to each other to hate Lying.
- §. 19- A Miracle controuled by contrary Evi-
dence, is no notification of God's Atteftttion :
It may be permitted for feveralgocd ends: For
God by controlling it giveth us iufficient reme-
dy agairift Deceit. And there are two waies by
which a Miracle may be controuled : Firft, by
greater conquering Miracles ufed for fomc contra-
ry Doftrine or Caufej fo the t^gyftian Magi-
cian's Miracles were controuled by Mofes. Se-
condly, when it is fome unqueftionable Truth 01
Duty or Word, that is already better proved
which that Miracle pretendeth to contradid;. A<
if a Miracle were done by a Deceiver, to prove
that there is no God, no Life-to-come, or againfl
Mercy or Juftice, or to difprove Chriftianity
the greater Miracles which have confirmed th<
Gofpel, and the evident Light of Nature, whicl
proveth the Deity and Life- x to-come, acd the Du
ty of Love and Juftice, do ccntroul fuch deceivinj
Miracles. ( Therefore a Servant of Chriffc ma]
molt comfortably fuffer Martyrdome for his tefti
mony to the Deity, Chriftianity, the Life-to-come
or Charity and Juftice againfl Malice aad Perfect
tion and Cruelty, which even a Miracle would no
juftifie } more than for a difputable Opinion.)
§. 20. It's a great Queftion, How a true Pre
phet might be known antecedently, before hi
Prophecy was fulfilled. And it's of great momen
toconlider, the difference between a Legiflativ
. Prophet, and a tnecr particular Meflage. Meft
G an
ned their '
[ 82 ]
and ClHtliT, the LcgiQators, confirmed
Laws and Word by multitudes of uncontrouled
Miracles: For Life and Death lay upon mens
Obedience or Difobedience to them : And if a Pro-
phet did reprove any Sin againft that Law, the
Miracles that confirmed the Law did juftifie them.
But if it were but a Prophecy about fome other
temporal Event (as Jeremfs of the Captivity) it
needed no Miracle j for it was but a temporal
Suffering that followed the not believing them.
The Law of God, which ftiould
pardon the dif order here be handled, I fhall fpeak of
*f not handling the a f CQrwar a.
Law before Sin :
It is for young Rea-
ders fake, who would have all Coi?s Laws opened together, tt
give Light to each tther.
CHAP. VIII.
Of God's caufing or not caufing Sin.
%. i . TtOw certainly the Doftrine of the necef-
XJl fity of immediate,efficient,phyfical,pre-
detcrmining Premotion, doth make God the prin-
cipal Caufe of all Sin, I have fo oft fhewed, and
fo fully proved, that f (hall here be very fhort
upon that Subject.
§. 2. To fay, that God is the principal deter-
mining Caufe of every (Infill aft with all its Ob-
jects and Circumftances(called the material* peccatty
and alfo the Caufe of the Law that forbiddeth it,
and the Porfon that committeth it, is to make himt
the
C 83]
■ the chief Caufe of Sin, as for as it is capable of a
► Caufe, even of the formal Caufe.
§. 3. To fay, That fuch a Caufe is the Caufe on-
[ ly of the Aft, but not of the Obli<j*ity, is ablurd ^
becaufe the obliquity is a Relation neceffariiy rcful-
ting from the Law and Aft with all its modes and
circtimftances : And the obliquity can have no other
Caufe.
§. 4, To fay, That God willeth and loveth and
caufeth Sin, not as Sin, but for good ends and uft$ 9
is, to fay no more for God than may be laid for
wicked men, if not for Devils 5 fave only that God's
Ends are better than theirs.
§♦ 5. To fay, That God willeth not Sin, but the
Exifiencc and Futnrity of Sin, is but as aforefaid,
to lay, that He wiUs not Sin as Sin, or fnb rati§ne
m4i, but that it exift for better ends ; or clfe it
is a contradiction : For to will or cm ft Sin is no-
thing elie but to will and caufe the exifience of
Sin.
§. 6. They that fay, That God willeth the
Exifitnce of Sin, as it is fumme ^tnducibile^ to the
Glory of his Juftice and Mercy, (yea, and that
per ft, and not only p*r accident) do wrong the
Glory of God's Holinefs and Wifdom. \ Phyfi-
cian can love his own skill, and compaflion, and
the honour that cometh to him by curing a Di-
feafe, without loving or willing the Difeafe it felf,
but only fuppofing it as an Evil which he can turn
to Good.
§. 7. They that fay, That God is the Caufe in-
deed of cur Sin, but is no Sinner himfclf, becaufe
he is under no Law, fay nothing in the latter but
wh# all grant, and nothing in the former but what
G a God's
[ »4 3
1
eptiflg|
-God's Church doth commonly abhorr, exceptk
fomc few Angular pr efumers.
§. 3. They that hold, That God doth by im- j
mediate phyfical efficient predetermining Prcmo- ]
tion principally and unrefiftibly caufe every finful I
aft, with all its modes and circumftances, do cer- 1
tainly deny all certainty of Faith, and fo fubvertl
all Chriftianity : For the formal Objeft of all Di- \
Vine Faith, is Gcd*s Veracity , (that God cannot
lye) if God could lye, our Belief could hatfe no
certainty: Now God fpcaketh to us, but by iv fa-
red mm, and not by an ejfential voice of his own :
And if God caufe, as aforefaid, all the Lyes that I
ever were fpoken by Men or Devils in the World> ;
then no man can be fure that he doth not Jo by
Prophets and Apofltles> or that ever they fay true : \
And God^s Veracity then is gone.
§. 9. They that think to evade this Evidence ]
by the difference of Predetermination and Infpira-
tion, and fay God infpireth no Lyes though he pre- t
determine all by phyfed Premotion, do labour in j
vain: Fori r. No man can ever prove that any ,
Infpiration doth intereft God more k the Aft or
Lye, than phyfical Predetermination doth : For
how can God be more the Author of any Aft
than by effeftual premoving the Creature to aft
it, and that^by immediate phyfical Predetermina-
tion ? What doth Infpiration do, but fo move
the Mind, Will and Tongue of a Prophet ? No man
can name more that Man is capable of. 2. But
if there were a difference, wc are not capable of
underftanding that difference fo well, as to prove
that God can caufe all the Lyes in the World by
\rediter mining Premotion, and yet can caufe none
by
I
r Infpiration; (hall none believe him that know
>t this difference ? 3. And were it intelligible,
would be only to infpred men themfelves. So
lat I am paft doubt that we mult part with all
Certainty of Christianity \ and of all Divine Beliefs if
re receive this Doctrine of Predetermination, be-
ifethe objiffnmformalifidei is then gone.
§. 10. They that fay, that if we make not
God the Predeterminer to every aft infpecie morali,
and in every comparative refpett; and mode, we fhail
make Man a God, by making him a Can/a prima, do
thereby as much conclude God to be the firft and
principal predetermining efficient Caufe of every
wicked Habit ( as of Malignity , or Hatred of
Cod, &c.) becaufe a Habit hath as much Entity as
an Aft : Therefore if it deifie Man, to make him
the firft Caufe, e.g. of a Lye ox Murder ^ in fpecie,
then fo # it will do to make him the firft Caufe of
the Habit.
§. 11. If it be as impofllble for Kfan to do
any thing but what he doth, or not to do all
that he doth without God's forefaid predetermi-
ning Premotlon, as it is to be Gods, or to overcome
God, or make a World, then if Men are counted .
Sinners, and condemned, it is for not doing fuch
impoflibilities, for not doing what God alone can
do, or for not overcoming Almighty premoving
Power.
§. 12. *t cannot rationally be expefted, that
they that believe that God is the chief Caufe and
Wilier of all Sin, fhould think it very bad, or them-
felves bs.d for it i or that when God hath unre-
fiftibly made all men. to fin, he yet hateth it, .
and fent his Son into the World to teftifie his 1
Hatred by dying for it 5 and that he is ferious in
G 3 aft
: nor that
C 86]
all that he faith againft it in his word :
fuch men fhould hate it, and rather die than fin.
§• 13. Therefore as the Church of God hath
ever abhorred to make God the Caufe of Sin, and
kept up the fence of the Evil of Sin, (for our ha-
tred of it, and departing from it, and our Humi-
liation) as a neceflary part of our Jleligion, fo
muft we refoluteiy do ftill } or elfe we fhall be
worfe than the Light of Nature tcacheth Hea-
thens themfelves to be.
§. 14. God hath many waies to caufe the£/-
felis of Sin, without caufing the Sin it [elf; as by
impediments to other waies, By altering Recipi-
ents, Objetts, Concaufes, and many others, which
I have elfewhere enumerated : He can will and
procure, that Chrift fhall die by the finful malice
and a&ion of the Jem, without willing or cau-
iing their malice, will or adtion as bad : A^he can
procure a man to be in the way where a Murde-
rer cometh with a difpofition to murder, and can
direft the Bullet, &c.
§.15. When one and the fame word doth fig-
nifie both the Sin and the Efett of the Sin,itoc-
cafioneth the error of men that cannot diftinguifh :
Andfo if the Scripture fhould fay, That God is the
Caufe of it? they think it includeththe Sin with
the EfFeft. So Murder fignifieth both the will and
*&ion of the Murderer, and the death of the man
murdered as the eftft : Abfolom's Conftuprations
fignifieth both his finfnl will and aftion, and the
ef eel of both : The revolt of the Israelites from Je-
roboam - 7 the giving up of Kingdoms to the Beaft,
and many fuch-like, in Scripture are afcribed to
God as the Caufe, not as the words Jlgnifie the
frfstl wilt and aftion of the Malefaftor, but only j
the
C 87 ]
: produced if el} of both (faving when God's per"
iiffion only is underftood.)
§. 16. They that deride it as abfurd, that
God fhould decree, will and caufe the EfFed, and
not the Wills forbidden Aft, are too bold with
Gcd, in meafuring his Counfels and A&ions by
the rule of their vain Imaginations : Yet many
give us, inftead of Scripture and Reafon, but fuch
a confident deriflon, and fay, C How *bfnrd is it to
fay that God willed^ decreed and canted that Chrift
jlwuld he murdered^ and yet willed^ decreed or caufed
not that any fhould murder him ? That Cod fhzuld
-will and caufe David' J Concubines to be dtfiled y and
not will or caufe that Abfoloill fhould defile them ?
That He fhould will and caufe the Kingdom to be
rent from Rehoboam, and yet not caufe any one to
will or do it f &€.~] But is all falfe that is not
agreeable to their imagination ? Or is this a con-
vincing way of reafoning ? It is not from imper-
fection but perfection that God doth not will or caufe
mens Sin : But it is from his perfection that he cau-
feth the ffifty as being the Lord and Ruler of the
World. Sin is not a capable Objctt of God's Voli-
tion, or an effect which he can caufe : But the efftSt
is, God cannot lore or caufe J u dot's will or act
( infpecie ) of betraying Chrift, nor the Jews will
or adt in murdering him : But God can will and
1 caufe r that Chrift fhall be betrayed and killed, by
fuch individual perfons as he foreknew were by
their wickednefs difpofed thereunto.
§. 17. All good men have fo deep a hatred of
Sin, and zeal for God's Holinefs, and confefs*
that Sin is of the Devil, and it is his fpecial cha-
racter to be the Author of it, that when zeal
againft an Adverfary in Dilputation can yet make
G 4 many
C 88 ]]
many put that character on God ( yea, as
prime Efficient, which is more than a Tempter^
and this as a part of the Honour of his Providence',
and think they ferve God and his Truth, by bit-
ter reviling the contrary-minded,, it is a dreadful
inftance how far Fadtion and Contentious Zeal
may carry men. And yet when we fee how care-
fully many avoid Sin when they have thus honour
red it as God's work, it is a notable inftance how
far good men may err in notions, and yet pratti<-
cally hold the contrary truth, and what great no-
tional Errors mult be pardoned to each other, as
they are pardoned of God.
§. 1 8. God pwijheth Sin with Sin, without tau-
fing that Sin at all } that is, i.Hcjuftly denieth his
Grace to the reje&crs of it, and their Sin h the
confequentof that Privatien, as a drunken man's
wandering is to ones denying to lead him : 2. God
maketh it a funifhment when man hath firft made it
* Sin. [] q. d. Jf thoh wilt c$mn:it fitch a Sin, it fliall
have this ferial nature and effriir^ As if in the Law
of Nature God decreed, that excefs of Dnnk^ or
Meat fliould breed Sicknefs, that taking a fweet
Poifbn Jhould torment you , that Venery fliould
bring the Pox, that Prodigality (hall impoverifh
men, &c. Here Man firft maketh it a Sin, ar^dthen
God maketh it a Punifhment : And Sjn it felf being
the deformity and mifery of the Soul, hath two
relations at once ( in time }} the firit in order of
Nature is the fwfulnefs^ caufed by Man - and the
fecond the penal relat ion czw&d by God \ whofe A&
indeed was antecedent in his Law (of Nature), ma-
king Nature fuch, that it fhould foJnffer if it will fo
&>Ji and yet the ' £ffeft is confequent to mans
Aft. .♦
CHAP,
the
cer)
C 8 9 3
CHAP. IX.
Of 'Natural Power ami Frte-rvill.
§.1. "THE Glory of God on his Works is their
1 expreffion of his Perfections, by the Ira-
preflion of them which he hath made. And He
hath communicated Being and Subftantiality as the
. fubffoawm, and therein the Virtues of Vital Power ^
wifdom and Goodvef (cr Love) : and thefe are his
Image upon Man.
§♦ 2. The more Power therefore a Creature
hath, the more he glorifieth the Power of Cod :
And the moft: powerful Creatures (as the Sun) do
more ftiew forth his grettnefs ttan the moft unpo-
ttnt. Therefore to deny cr extenuate any Power
given of God, is to difhonour him in his works :
So abfurd is it to think that the Po:r r bribed
to Man, is dishonourable to God j as if you took
from the Workman all the Praife that you give
to his Works.
§. 3. All M#?s Power is pafflvc from COD and
fuyrimr Caufts, but it is naturally attive as to
things inferiour, and in it felf.
§. 4. Gcd endued man at firft with a threefold
Power, \. Natural, i.Mord^ i>Politicd, which is
a Ruling Power over Inferiours,
§. %. Man*s Power was p9rtly effetitUl cr inft±
parable, and partly accidental or feparable. 1. To
have the three Powers or Faculties of Vital Atti-
yitfa Intettettm and Will, is eJf:r?tiAl> and Man can-
not
T9°]
not be a Man without them : But to have thefe in
promptitude and Strength, is but as health oxftrength
to the Body:, a feparable thing. 2. To have
fomc moral Power to how and defire and praElife
fame moral Good, it fcemeth is infeparable from
Man in via ; for all men naturally have fome wti-
ti a communes, and differencing fenfe of moral Good
and Evil: Elfe men fhould be as bad as Devils:
But to be truly Holy was feparable (as Health) and
£b was loft. 3. To have fome fuperiority over
Brutes, and Parents over their Children, it fecms
js infeparable, or is not fcparated j for it conti-
nued in Nature : But the true Majfjiy of this fu-
periority was loft by Sin.
§. 6. No Creature hath any Power but what is
totally derived from God and dependent on him,
and ftill upheld by him and ufed under him.
§. 7. Though fome would have more Power
afcribed to Nature, and others appropriate more
to Gr*ce, yet in this it is no Controverfie, How
much is to be afcribed to God : For both Nature
and Grace, and the Powers of both are totally from
God: But allthequeftion is, Which way God gi-
rcth it to man.
§. 8. In general we fhould be moft cautious,
1. That we difparage not any Power or Endow-
ment which is Gods own fVork^, whether natural
or gracious. 2. That we give not too much to
any Work that is proper to Man.
§- 9. Natural Power, of Vital Attion, Intellection,
and Volition, is fjppofed by God as Lawgiver in
his Subjects *, that is, that we are Men.
§. ic. Every aft of Knowledge, Faith, Re-
pentance, Love and Obedience is dor.e by ont natu-
ral lumrs or Faculties, and none withput them.
§. 1 1. The
C 91 ]
§. M. The word ^ Moral? over ~\ fignifieth,
1. Sometimes a Poixer to /wra/ aftions y (and fo »*-
"r ;;r*i /Wer in Man is alfo moral in fome degree. )
2. Sometimes a /fr/y Diffofitio» y elpecially in the
Willy to fuch holy moral a&ions ; which is the Rc<fti-
tude of our natural Powers, or the Health of them
ifl a faving degree or fort, and is the Gift of Grace,
fince Sin departed. 3. Moft frequently I ufe the
words for fuch a degree of God's helping or hea-
ling Influx or Grace, as is fhort of a Habit for
promptitude and facility, but yet puts the foul in
fuch a difpofltion, by which Man can do the Acft,
(and it may come to pafs without more Grace
whether it do or not) which the Dominicans call
Sufficient Grace , and I rather call Neceffary
Grace. 4. Sometimes it is meant (as caufa morale)
for that which is Power Reputatively.
§. 12. Power hath feveral degrees : fome can aft
eafdy % yea, is hardly reftrained : fome can aft with
difficulty, yet constantly : fome difficultly and very
rarely ' fome can acl y but the Impediments are {b
great, and its weaknefs fuch, as that it never will
do what it can : And thefe we call a moral Imponn-
cy ^ as being nputative impotency^ in thefe three lafl
degrees.
§. 13. Sin hath debilitated Man's very rutural
Fivacity and jffiivity to things fpiritual, and alfo
darkened and undifpofed his Vnder {landing to them \
but efpecially dif ffiettcdhim, and perverted his will,
with an indifpofttion, averfenefs and enmity toGcd.
And none of thefe are cured, but by the Grace of
Chrift i quickening (or fir engthening and awakening")
illuminating and converting the Soul. ( Of which
more after in due placed
§. 14. Adam
C 92 ]
§. 1 4. Adam had Power to have ftood when
he fell : God took no power from him > nor let
out fuch a Temptation as he could not refill: : *
But Sin entered at hisWiU^ and corrupted it be-
fore he loft his Power.
§. 15. There is therefore in r er um rratnra, fuch
a thing as a true Power, to do more good and lefs evil
than we do.
§. 1 6. And thqre was fuch a Power in Adam%
Will, by which he could have billed what he did
not willy and by which he could have rejected
the Temptation : And this without any other
Grace, than that which he then had , and ufed
not.
§. 17. Othervvife all the fin of Adam and the
World would be refblved into the neceflitating
Will and Work of God, and fo all Faith would be
fubverted.
§. 18. Therefore Mar?s WiR was fuch a Facul-
ty as COllld be a caufa prima, of the moral modifi-
cation or fpecification of its own Afts : ( Not a
eaufa prima fimpliciter, but thus, fecundum quid.}
For elfe God muft be the cauf* prima of Sin,
which is the ill modification of that Aft.
§. 19. I know that to Nature the Reafonings
of our late- Infidels, to prove, That every Aft
of the Will is as truly neteflitated as the motions
of a Clock, do feem plaufible and hard to an-
fwer ; becaufe it feemeth ftrange , that in any
mode of A3 ton Man fhould be a firfi Caufe of it,
and that a Creatures Aft fhould have no fuperiour
Caufe in any mode : But on the other fide the Evi-
dence is cogent, 1. That God u able to make a
f elf •determining Power , that can thus do : For it is
no cottradiftion. 2. That it is congrnow^ that be-
low
[93 ]
-low the happy Race of confirmed Spirits, there
ftiould be a Race of fuch undetermined free Agents?
left much to their own felf-determining Power.
3. And Expetunce perfvvadeth us defatto 7 that fo
it is. 4. Ana they that deny it, mull unavoid-
ably make God the prime Canfe of all Sin? in a
higher degree than it is or can be afcribed to
Satan : And is all this with the rejection of
Chriftianity more eligible, than the Conceffion
that God tan and doth make a Creature with fuch
fclf-detefmimng Free-will? as
Can , as a fir ft Caufe of Of the divers forts <f
its modified aft? fin without freedom *f Will, and
God's Predetermination? And ^^Jffn^
, ,. , , 11 r i <-• J fe *9 Methodus Theo-
by his help could forbear Sin logis^Qth.Theol.
when he doth not. The Con-
teft is, Whether G O D or Mag (hall be couhted
the can/a prima of Sin ? wc fay, Man is the firft
Canfe? and G O D is none at all : Some fay, God
muft be the taufa prima of all that can have a
Caufe in it : and rather than deny him the Ho-
nour which is given to Satan? they will deny
Chriftianity, and deny him to be holy a! d to be
GOD.
§. 20. GOD made this natural Free-will thai
Man might be a governable Creature, fit to be
morally ruled by Laws and rational Motives, and
as part of God's Image on Man.
CHAP,
t 94 3
C H A P. X,
f
Of Original Sin.
§. i. T> Y one man Sin cntrcd into the World,
O and Death by Sin, and fo Death paffed
upon all in that all have finned.
§. 2. We were not in Adam diftinft Perfons
really \ for our Perfons then cxifted not - 7 and
therefore did not inexift.
§. 3. God doth not repute us to have been what
we were not ; for he judgeth truly, and is not mis-
taken : Therefore he judged not Peter and John to
have been thofe Perfons in Adam then, nor AdanPs
perfon the fame with theirs.
§. 4. Therefore we were not then when he fin-
ned perfons guilty in Adam ; for Non extfientu non
fmt accidentia.
%.% .We were Seminary or Virtually in Adam when
he finned : Which is but that he had that Vinm
generative, from which we naturally fprang in time j
But to be Virtually in him, is Not to be perfonally in
him^ but Potentially^ it being as to Exifience termi-
nus diminuens.
%. 6. As foon as we were Perfon s, we were Per-
fons derived by Generation from Adam : Therefore
with our Perfons we derived Guilt and Pravity :
For he could beget no better than himfelf.
§. 7. When Adam finned his whole Perfon was
guilty and no part innocent: Therefore his very Se-
men frolificnm had its part in the guilt according
to its Capacity - 7 And though it was not a guilty
Perfon 7
[ 95 3
, it was a part of a guilty Perfon ; and a
art that was the Semen per/on* •, fo that when thpr,
lemen became aptrfon (c*in) it became a guilty
*rf»n, the guile, following the fubjeft according
to its Capacity : And fo downward by Propaga-
tion to this day.
§. 8. God doth not impute Aian?* -i>.TwiSe/«>.
Sin to us becaufe he vill do it, with- s^Tf' *
. ... Z p€7i€th this.
out any real participation or ours *, z
no nor beyond our true natural parti-
cipation , but according to it : Otherwife God
fhould have made us fmners , meerly becaufe he
TFcald do foj and not Adam.
§. 9. We receive our Original Guilt and Pra-
vity immediately from our next Parents, and but
remotely from Adam: It cou'd never have come
to us but through them from whom we receive our
Nature, from them we receive the guilt and pra-
vity of our Nature.
§. io. Therefore thus far at Jeafl our next Pa-
rents communicate Guilt and Pravity to us, and
not Adam only : In which we fee that God's Im-
putation goeth along with real Natural Participa-
tion.
.§. 11. It feemeth to me a ftrange overfight in
too many Divines who deny ( or obferve not )
our Guilt of all the reft of our Parents
* Sins, while we were in their Loins, * of this 1
as well as of Adams : feein? 1. there bwefMjb-
is that fame reafon of both, fare what '*,* D '3S
the change of the Covenant maketh p - 9Ve th it.
( of which after. ) And, 2. Scripture
is fo full and exprefs about it.
§. 12. ill, If I have a guilty and depraved Soul
from my Parents, it is becaufe I was once in them,
Vir-
[9* J ; 1
Virtually or Scminally as truly and naturally as M
was in Adam : And had not the Guilt been theirs I
it had never been mine : And if it be mine becaafe
it was theirs, why not one part of theirs as well k
as another ?
§. 13. It will be faid , Becaufe God fo Co-
venanted with Adam that he fhould ftand or fall
for himfelf and his Pofterity : I Anfwcr, That
there was any fuch Covenant that if he flood his
Pofterity fhould all ftand, or be Confirmed and
Saved, is more than ever 1 found in Scripture or
can prove, or do believe : But that it would have
been to the benefit of his Pofterity I doubt not.
And that his fall was to the Guilt and Corruption
of his Pofterity I doubt not ; but ( as I faid ) not
without and beyond their natural Intereft in him,
and Derivation from him as the reafon of it : And
we were as much naturally in our next Parents :
And the Covenant of Innocency and the Cove-
nant of Grace do not fo far differ as to exempt us
from the Guilt of our next Parents fins : For the
difference lieth not in this,That the firft only made
Death the due reward of all Sin, nor that the firft
did intereft Children in the Guilt of their Pa-
rents fin : But in this, that the firft made us Guil-
ty without a Remedy - 7 But the fecond giveth us
a Remedy prefently for Pardon and Recovery,
and fo our Guilt is not fo full, becaufe it is but a
half Obligation having the Pardon annexed. The
firft Law fai J, {J f thou fin thonfimlt be filius mortis,
andfojhdBthofe that are Propagated of thee.'} The
fecond Covenant faith, ^For thy Original and Actual
Sin death is thy dne, but I give thee a Pardon and Re-
medying Grace procured by theRightcoufnefs ofChriflr\
But note, That this Covenant pardoneth our Ori-
ginal
r*5 3
Sin as from Adam •, And yet it followeth not that
we had none becaufe It is pardoned : Even fo it;
pardonethcur guilt of our next Parents iins, and'^
therefore we had it to be pardoned : Both are par-
donable to us i therefore we had both.
§. 14 .2. And the Scripture is more copious,and
as plain in making purufhment due to Children for
their next Parents fins , as for sidwPs, though
A4an?i only was the Original of all Sin and Mile -
ry. I have el few here proved it at large : The
Cafe of Cains Pofterity, and CWs, and IJhrnael'%,
and Efen% and Achats Family, and Ahab's-, and
many more do fully prove it : And more fully the
Secorfd Commandment, and God's declaration of
-his Name to Mofes, Excd. 34. and many-a Threat-
riing to the Seed of the Wicked, and Chrift's ex-
prefs Words in Matth.25. 36. fo that Scripture
puts us out ot doubt.
§. 15. The common Objedion is, that their
£ Uuilt would be greater on vu towards the End of the
World j than en them at the Beginnings becaufe all our
Anctftonrs Guilt wouldbc ours : But I anfwer, 1. If
it were fo,, it would be but many Obligations to the
famePxmJhment, when it amounteth to that which
God feeth our Nature capable of . For a Finite
Worm is not capable bf more Suffering than is
proportioned to his Nature, 2. And th?s Obje-
ftion vainly fuppofeth, that none of our Ance-
ftours Sins were pardoned : Whereas all are par-
doned to the Faithful and their Seed, and much
Temporal Punifhment is pardoned to many of the
Unfan&ified : And God himfelf by limitiog it to
the third and fourth Generation, feemeth to fet
bounds to his own Juftice. 3. And the Guilt of
our Parents Sins being of a more Diminute Nature
H thast
t 86 3
than that of our own j4clnalSin ( Costcris pa?ibtt< )
it falleth not fo fully on us, as it did on the Com-
mitters themfelves, nor as our own do. 4, And
God *jfercth us the full pardon of our own and all
together : And as long as the Law which tells us
of our defert of puniihmeut, doth alfo give us a
free pardon, we have no Caufe to complain.
§. 16/ That we have all Original Sin is proved,
in that clfe Infants fliould be faved without a par-
doning Saviour, of a ckanfing Sanitifier •, which
cannot be.
§. 17. He that feeth the nniverfal inclination
of Mankind to Evil even in their Childhood, and
their backwardnefs to Good, even than Evil and
that Good which Nature it felf affureth us are
fuch, muft needs believe Original Pravity, or eife
think hardly of God's Work.
§. 18. He that feeth ftill that Drunkenncfs,
Gluttony, Luft, &c. do vitiate both the Soul and
Bodily Temperament of the Sinner , and how
frequently a difeafed, diftempered Body , incli-
ning Men to particular Vices, and an extraordi-
narily vitiated Soul, is in dieir Children the plain
fruit of the Parents Sin, may the eafilicr believe
that wc drew down Pravity from Afam alfo,
when we derive ^o much from neareft Parents.
§. 19. And they that confider, that Mans Soul
being* made Holy, for God, this unholinefs is not
only a Negation but a Vrivmon^ not of Senfnive
and Natural only, but of Moral Rcditude, will
not deny but that the name of Sin or Moral Pravity
belongeth to it.
§. 20. And they that confider, that Parents
Caufe not Children as an Artificer maketh an En-
gine, but by Generation^ which is a Communica-
tion
tion of their own Eflence, and what Natural In-
termit Parents and Children have in each other,
and that it is in that is in both, and that
the Moral Pnvatibn in its Nature , containeth
much of Mans mifery, will eafily grant that it is
both a Sin and Punishment, and a Moral Caufe
of further puniftiment, properly enough fo called.
§. 2r. They that Jay that Rea-
fon of their denying Original Sin, Mr. w. Fenner
upon the -difficulty of underftand- t" this opfnunfir
. t i r i*. r^ tae Traduction or
ins: whether Souls are new Crea- ~. . . ,. *
5 . r . 6*«/r, into hi; C/r-
ted or Derived from Parents, do tech/fines: But the
too little fufpcft their frail under- PubUfber left that
landings, and their own "dedu- out >
ftions, and too eafily fiifpeft the
Word of God. And I think that I have else-
where proved that Generative Traduction of Souls,
and yet Cod's yrcfent ? yea,, immediate Canfai&n
of their Efftnce ('which may be called Creation}
are here Con-fiftcnt : Which here I mull not now
repeat : Vid. Muh. Theol. and Reafons of Cbrijtitn
Retioiorj.
CHAP. XI.
Of onr Redemption by Qhrifi:
§. i . O I N having made Man guilty and depra d ,
O unfit for duty and felicity, ediens to the melt
Holy Righteous God, and lyablc to his Juftice, the
eternal Wifdom and Word of God did interpofe
and by Mercy did fave Man from the deferved
rigour of Juftice, proniiling Actual Redemption
H z
I 88 ]
in the fulnefs of time, and on that fuppofition gi-
ving fallen Man a pardoning and fcving Law ( or
Covenant of Grace ) with anfwcrable help of his
Spirit and Means, and outward Mercies fitted to
Ills Recovery and Salvation.
§. 2. But God would not have this Recovery
and Salvation to he perfect at the fit ft \ but gave.
Man a certain proportion of Common Delive-
rance and Mercy , binding him to a Courfe of
Diuy, in the performance of which he fhould re-
ceive more by degrees till he were perfected. ( As
Phificians cure their Patients. )
§. 3. Therefore God did enter into Judgment
with fallen Man, and did fentence him abfolutely
to fome degree of Punifhment, even to Labour,
Pain, the penalty of the Curfed Earth, and fi-
nally to Death 5 which Temporal Punifhment
God would not remit, nor give him a Saviour to
procure the pardon of it \ but* only to the Faith-
ful, to turn all this unto their Benefit, and to de-
liver them from the greater cverlaftirtg Suffer-
ings.
§. 4. And their own fnjul pravity ai;d privati-
on of Holme fs, and communion withGod-, wiich al-
io was their great efi pmifhrnent by Confequence,
God would not at once, nor in this Life perfeft-
ly faye them from ; and therefore accordingly
pardoned them their punifhment, but by the
forementioned degrees. For he is not perfedly
pardoned or -laved, who is yet left under fo much
penalty.
§.5. Some thinking it hard ,t hat for 4000 Years
the World fhould have no Exiftent. Mediator > and
that an Exigent F*ith in the future Mediator ,
Should be more neceflary than an Exifiem Mediator
and
[$9 3
and his Worl^ and thinking withal that it would
folve many Textual Difficulties obje&ed by the
Jbriansy and explain the Appearances of Chrift
to the Patriarchs, have conceived that Chrilfc
h^th a threefold Nature'^ viz. The Divine Nature^
2. crcarcd Snytr- Angelical Nature to which the Di-
vine Nature was united before the Incarnation,
and the Humane Nature afTumed at the Incarnati-
on i and that fo we had an Exigent Mediator from
the time of the FalL But whatever conveniences
this Opinion may feem to have, I find no fatif-
fattory proof of it in Scripture, nor that the
Chriftian Church did ever hold it. And it is
overmuch boldnefs to take up fo great a Doftrine
as a third Nature in Chrift, which the Church of
Chrift was never acquainted with. And the Texts
that feem to be for it, are capable of the common
Expofition.
§. 6. If any think that this was the Judgment
of abundance , yea , the moft of the Antient
Writers, before the da^s of Arias, becaufe they
have fuch unhappy exprelTions of Chrift, which
the Reader may find truly Collefted to his hand
by Pet twins de Trwitate, and that it is fitter to
Expound them as fpeaking only of Chrifi's fecond
Nature, than to account them all Anans, or to
honour the JtrUns by making themo/z their fide^
I anfwer, I leave every Man to his pwn judg-
ment upon perufal of the Fathers words, allow-
ing all Charity that hath fufficient ground : But
I cannot perceive, that thefe Writers talk of any
more Natures in Chrift than two, and pious ends
muft be ferved by no Fiftions and Untruths : I
think that we mull rather gather with Petavins there
that the Votes in the Nicen* Council tell us, that
H 3 then
C 9° 3
tlien the greater fart of the Church were "againlt
Arm, and therefore th.ey were fo before, be-
caufe they held ( in fo great a point) the Faith
which they had received from their Fathers :
And that the greater part of Writers, might differ
from the greater part of the Church. And with-
al, thefe Writers having more than other men
to do with/the Heathen Philofophers and Ora-
tors, who were prejudiced againft the Do&tine
of the Trinity, did fhun their Offence by too
much ftretching their fpeeches to that which they
thought they could eafilier digeft, which gave A-
rtm his advantages. The Conclufions either way
are harfh and fad j but I leave ethers better to
avoid them.
. §. 7. The Deity it felf may not unfitly be cal-
led our REDEEMER before the Incarnation,
though notfo fitly a MEDIATOR, and though
Redemption by Chrift's Death and Merits in the
Flefh was not then wrought : Becaufe the word
Redeeming is oft taken for a merciful Dtlivering^
though without a price \ and alfo becaufe the
Trice was promifed from the beginning. But thus
the word REDEEMER is equivocal, fignifying
cither the Deity as a fromifing^ undertaking Sa-
viour, or the Mediator who was promifed, and
tf hr> performed the undertaken means.
§. 8. The MEDIATOR himfelf being purely
the Gift of the Divine Love and Mercy, it was
no inconvenience, that God then had all the Glo-
ry, and that Faith then acknowledged no other
cxiftent Saviour, but God himfejtf the Infinite
Oood.
§.9. It
C 9'i ]
§. 9. It troublcth men much to open, how
Chrift was any true Caufe of our Pardon and
'Salvation as a Mediator, before his Incarnation?
And what his merits , facnfice and interceffion
could do, before they did exift ? And the common
Anfwer is, That Moral (though not Fbyfical*)
Caufes may canf* b:forc they exift, and fo ope-
rate as forefeen, foiedecreed or willed. Butthefe
Logical notions mult not be ufed to put off the
Queflicn, inftead of fatisfa&orily anfwering it.
This tells us not whether by a Moral Caufe they
mean a True C?*fe of fome moral Being, or fome-
thing mortify called a Caufe which indeed is not fo,
but qtufi caufe : Nor yet whether they mean a
Caufe emci&tt j final or conftitntive : Nor yet whe*
ther they mean a Caufe of any thing in God, or
only of fome following effedt.
1 o. It muft be concluded that Chrifl's merits^
ficrifice/gnd Interceffion make no real Change in God,
his Vndtrfkandpig or Will, and therefore have no
fuch CaufaRty.
§. 1 1. But God's Vrorrrfefirft, and CbrijFs Me-
rits and Sacrifice next make a Change in the ftate
of things, laying that Ground- work or neceffary
Antecedent and Condition'^ -upon which it becometn
mtet^ ri-ht and juft for God to give the reft of his
mercy which this is the Condition of, and the true
meritorious Caufe :^ And fo the Change was neither
on GO D 7 ner immediately on Man, but /or -
on tHe St Ate of things which God and man were
both concerned in: It is a caufa ordinis J while
that is done firft, which is prerequifitc to what is
to follow : And it is a tanfa rei ( beneficii ) while
it not only rempveth moral Impediments of our
Pardon and Salvation, but alfofetteth matters in
H 4 ftch
C-92 3
filch a ftate, in which it becometh congruous^ meet,
right and jujt for God to pardon and fave us j
which is a remote difpofing the falPn finner to
be a due Recipient of God's following promifed
Grace. And thus it is in both fenfes a moral Caufe, '
as it is a Caufe of our Right, and of Congmity, and
as it is, though not indeed, yet morally, rewtativc-
tyi or Quafi caufa fhyfica realis, of our Tardon,6race
and Salvation, by making them become juft, right
and due. And being thus far a Caufe of the eflfe&s
ad extra, fer extrinfecam denominationem ex conno-
tatione C* relatione ad objectum, it may be called
(with cautclous fobriety) a Caufe of Go <Ps own Jn-
t elections andVoli ions : For though in themfclves
they are God's Eflence, yet for God \to know us to
he redeemed and to will our prefent Pardon and Sal-
vation as K edeemed ones,] are words that fpeak
more than God's Effence as in it fclf, and include
the termination of his Afts on thefe Objefts as fuch i
and fo denominate God's Eflence diftin&ly from
the Obje&s , which elfe would never be diftin-
guifhed, nor have but one .name ; being really but
one.
§. 12. Yet all tfeefe diverfifying, diilinguifting,
denominating Caufes of God's Intellections, Voli-
tions and Operations, muft not (even denomina-
tively or relatively) be counted or called Efficient
Caufes of God's A&s, nor ftriftly final but objective.
And therefore here it muft be confidered what Caufe
An Object u J which Philofbphers are not well agreed
in. But I think I may fafely fay, That as to mo-
ral afts, the Objeft is to be reduced to fuch a caufa
Tnattrialis or conftitutiva as they are capable of,
not of the Aft as an Aft, but as this aft, in fpccie,
tfcBominated from the receptive terminating mat-
ter
I 91 1
ter or objeft. And though to Man, to know this
or that, and to mil this or that dd extra, feem fomc-
what really different (or modally at lcaft) from
knowing and -willing onr [elves or fome ether ObjeEl,
yet in God it is not to be called ex parte fa, z
real or modal difference- at all.
§. 13. Yet I aflert not that the Ratio prima of
all thele Diver fties of the Divine A<fts is ex ter-
mini* fen recifientibui : For the fir ft Reafon is in and
of Gcd himfelf : For it is God that makcth all <//-
verjhies of Effe&s and Changes j and fo it is from
thofe divers Effcfls of his own Will, that his Witth
relatively ex connot at ione termini diverfly denomi-
nated- Eat that in God which is the Ratio prima
diver ft mi is , is not divers^ but his onefimple efj'ential
Will ; fo that it is the diver fty of Objetts which is
the immediate Reafon of diftinguiihing God's a&s,
(of which before),
§. 14. Thefe things premifed, I come nearer
to the Queftion , if that which exifteth not do tru-
ly caufe, it muft be either efficiently, confritutively,
or finally. The two firft are denied by the com-
mon Reafon of Mankind. That which is not,
cannot effect : Nothing can do nothing. And
to fay it u not, is to fay, it conftitutctb nor. And
as it is certain, that canfafinalis non efficit, yea, is
but cauf* metaphor ice operant, fo it is certain, that
no Creature caufeth any thing in God , no not
finally.
§.15. Thofe that fay, That Chrift and his death
and merits did not caxfe before Exigence, in ejfe
exiflemi, but in effe cogmto, as conftituting the
Divine Idea's, 1. Muft remember that the ctfecog-
nitu?7i, as they call it, is no ejfe r$i cognita at all \
Therefore if only the effe cegnitum do canft, then
it
[ 94 3
it was not Chrift .and his Merits that caufcd.
2. In Man for an tfft ctgmtum, to caufe his further
a£ts, is but for oneThought to caufe another Then
ox* Volition or Nolitien. . And thefc Thoughts and
Y^lv'fons afertfcHy divers, and conftituted by re-
ception of intromited Obje&s : Rut God is no
Recipient , nor knoweth any Objcft as we do by
intrimijfien •, Nor hath he any fuch Thmghn or
Mr*'s of Creatures as are really divers ex parte
£>ei y bui' only by -extrinfick denomination.
§. rtf. If it be faid, That then Gcd fhould know
nothing till it u, becaufc a denomination muft be
fromfomething, and nothing can be no Object or
terminus j and fo of his Will. I Anf i . God dorh
not know any thing as exijiem now, which doth
r?9t exift now. But our N*w is in his Eternity, and
his Eternity without partition comprehendeth all
our Times \ pr<e and poft, ab and ^are Prepositions
of no fignification in and of Eternity , but only
C^3- And therefore as Aaguftm faiih, his Pre-
fcience is but his Science fo denominated from the
Order of Qbje&s, but neteth not any difference in
him, who hath neither pre nor pofl. How this is
to be underftoed without making the Creature
eternally exift, I have elfewhere fuily opened.
§. 17. That plain truth therefore which muft
here fatisfie us is, That God, who is the firft
efficient and ultimate final Caufe of all rhirigs,and
caufed by none, did of his free abundant Mercy
undertake the faving of finful Man , and not-
withftanding his Threatning and Man's Defeft, re-
volving to make advantage of our Sin and Mifc-
ry, for the Glory of his Wifdom, Love, Mercy
and Juftice, he promifed that the Eternal Word
fhould in due time atfume Man's nature, and there-
in
E 95 ]
in do and fufFer that which fhould glorifie him
inore th~n Man's Perdition Would have done, and
I make it juft znd rr.ce: for him to
ivelyat the prefent
under the Pfomifc ( for 4000 years) and afterward
more fully at Chrift's Incarnation^ and finally to
perfeft min Glory.
So that of k of our Salvation is one entire
frame, compofed by Divine Wifdom and Love;
v e part is the Reafon of another, though
none be the Cauie of any thing in God : And
Ch'rift's Mediation, though coming after 4000
7 zt was then to do that which fhoold make
it .: eet and right and juft for God to pardon Sin
before : Even as in a Building the feveral parts
may be the reafon of each other, becaufe they
muft be all compaginated and fitted to their rela-
tive places and ufes : And though the Foundation
make not the Superftru&ure, in upholdeth it :
And as AqvinM briefly faith, Veas vra propter hoc
; . fed vult hec ejfe propter hoc •, nothing is the
Caufe of God's Will, but it is God's Will that one
thing frail be for another : And when all his
Work muft be one Frame, the part laft made may
be a reafon of the former. And Co Chrift^s me-
rits and facrihee, though after 4000 years, per-
form that for which it became juft and meet be-
fore fo«jod to pardon Sinners. For thosgh it
fras net then exiftcnt, yet ( befides the Decree J
Lhe Promife, Prediction and Publication made
it ufcfu! to its ends , in reined to G O D and
Ma
^ : i3. So then, though the Caufe be not truly
* Cmh[c till it exift, and though all the Pardon
ifidSalvation given for 4000 years, was before the
e*iftence
exiftence of the merits and facrifice of Chrift, y«
the Promife and Notification of the Mediator an*
his merits and facrifice, as the reafon of this Par-
don, did then exift, and was the caufe of that
Pardon, which Chrift was afterward to merit.
§•19. It is therefore no* ahfurdity, that the
exiflence of Marts Faith and Repentance jhouid be
neceffary^ when the Mediator s Existence and his
Merits was not necejfary : For it was not then an
exifient Mediator ( and Sacrifice, drc. ) that was
the Ohjeft- of Faith, but only a Promifed Me-
diator.
§. 20. And whereas it is a doubt, feeing the
Head is ejjenrial to the churchy .and the Divine
Nature only was Head of the Church before the
Incarnation, and the Divine and Mumam united
was afterward the Head, whether it follow not
the Church before the incarnation and after (and
£0 Faith and Religion* were divers mfpecie^ and
not the fame? I anfwer, Thar while we agree
all de re, that fo much difference there is, it is
not worth our trouble to ftrive about the Name
or Logical Notion of C Samenefs of Species.~}
§.21. When God hatn cholen to fave Mar)
by way of a Mediator, and by his Sacrifice and
Merits, as that way in which his Wiftlom, Love,
Holinefs, Mercy and Juftice are eminently glo-
rified, it feemeth to me too bold Preemption to
difpute, Whether he could not have fave d us other wife ,
and pardoned Sin without a Sariour ? as it would
be to difpute, Whether he conld not illuminate the
Earth without the Sun ? He wanteth not Power
to d) whatfoever is meet for God to do } but all
the queftion is, Whether it be meet^ fuppofin^ Mans
Nature and Sin to be what they are f
§. J2. Go
<
C 97 ] •
§. 22* God did illuminate the World without
the Sun ? till the Sun was nifcde : But it was the
wnperfett World ', and before the perfecting of his
Work : And fo God did fave Man without an
\Exiftent Mediator, ( unlefs God may be called a
Mediator between h;mfelf and rs, which is a harfh
Phrafe). But it was before the Work of our Sal-
vation was brought to maturity *, for the Cure of
Man is perfe&eft at lafh
§» 23. Wc muft take great heed, that in confi-
dering of the parts of our Redemption byChrifr,
we look not allat^e snd over-look the reft, nor
fet not thofe Works of Chrift in oppofition which
muft be taken in conjunfticn : But his Incarnati-
on, Obedience, Contempt of the World, Viftory
over S2tan, Suffering, Refurrettion, AfcenGon,
Glory, Interceffion, Reign, Railing the Dead,
Judgment, glorifying his Church , mull be all
conjoined, though not confounded.
§. 24 The Benefits of Redemption, or recove-
ring Mercies, are not all given in the fame way t
We muft carefully diftiaguifti of thofe that God
giveth abfolmdy and antecedently, that is, before
any Condition or Dmy on Man's part, and thofe
that he giveth confequently upon AianH Dmy per-
formed as the means of Reception. ■
§. 25. Antecedent IVercies arefome common to
all men, and fome proper to fome Countries, Ages
and Perfons,as the free Benefactor pleafeth.
§. 25. Of the former fort is the Sujientationof
Nature, reprival from defcrved miferies, the Law
of Grace, as to the tenor, and fome degree of pro-
mulgation, with all the common Mercies, Means,
Duties, which tend to Recovery. Of the laser lore
are the greater Wffrmoffuch mercies and means,
which
. c
which God freely .givcth to fume more tha
others.
§. 27. Therefore we mult not C*y that Infidels
or wicked men have no Mercies, or no Right to
what they do pofTefs as from God, as being no
Confenters to the Covenant or Performers of it :
Becaufe there are Antecedent Mercies given before
jixh Confent or Performance •, not as to Covenanters
but as* to miferable men, invited to enter Covenant
with God in Chriit. Though thefe are fo forfei-
ted .by their refafal, that they have no aflurance
of their continuance, but God may foon take them
all away.
§. 28. The confequent Mercies are PardoVyJufri-
fication, Adoption, the Spirit, a fecured filial Right to
all outward Mercies that are good and iliitab!e to
us, and final Clo f y y and whatever God hath pro-
mifed on Conditions by us to be performed.
§. 29. The quellion of miverfd Redemption,
and fpecUly 1 fhall pretermit till I fpeak of univer*
fal o race.
§. 30. Seeing Life, Health, Food, Hope, and all
that is truly good, were forfeited by Sin, and none
of them can be due to us by the Law of bwocency,
it followeth, that wherever they are given, it is
upon other terms, which can be no other than
thofe of the Law of Grace, as fruits of our Re-
deemer's Mercy Antecedently or confeqimndy^) And
where the Fmtis are apparent, we may know the
Caafc.
§.31. The Fruits of Redemption are one -entire
frame confining of various and unequal parts, to
divers perfons (yet mutually related :) And there-
fore it will not follow, that nothing but what cer-
tainly inferreth theperfon's Sdvation is any fucli
effeft of Man's Redemption, CH AlV
Of tht fever al'Laivs or Covenants of God.
§. i. TTHough the order of the matter require,
* that I fhould have fpokcn of the Law of
Innocency bjforc I had fpoken of Sin and Redem-
ption, yet thinking that the fort of Readers for
whom I now efpecially write, will beft underftand
things, if I treat of all God's Lam together, I will
at this time fetch my method from their intended
benefit.
§. 2. The nature of a Law in general ^ and of
God's L.ixvsin fpecial, I haveelfewhere fo oft and
largely fpoken of (pretending fomewhatto clear
up rhnt Dc&rinefromfeveral miftakes) that I malt
here pretermic it.
§. 3. Though the word [Law"] do principal-
ly lignifie the regulating Impofition of our Duty^
and the word Covenant doth principally ugnifie, a
mutual Contract , yet it is the fame Divine InftwH*
menty which is meant oft and ufually in Scripture,
by both thefe Names : ("Of which fee Grotm at
large in his Preface to his Annotations in N&v.Tefta-
mvnunu) It is called a Law in one refpett, and a
Covenant in another, but the thing is the fame.
As a Z^ip, the parrs of it are, 1 . The Precept
C and Prohibition ) conflicting our Dtuy. 2. The
Retribution^ Premunt and Penal conftituting the
Dnenefs of Rewards and Phmf>mKnts.^ as the duty
is performed or negle&ed.
As
f 100 ]
As it is a Covenant itcontaineth, I. The Benefit
( which is the Reward) freely given, yet on con-
dition of a due and fuitablc Reception and uft of
prefer ibed Means : 2. The Condition defcribed, and
Meam prefcribed y in the fa id Preceptive, part.
3. And. the Tkrcatning in cafe of Ingratitude,
Refufal and Difobedicnce. Which are the fame
things as in the Law of Grace, coniidering the
Covenant but as Inftinttcd and
Offered: For «P/*9»;«i fignifieth
ufually but the Re folved declared
terms of Life and Death, or the
Divine Ordination by which he
will Rule and Judge us. And fo
it is ott called a C&venant before
Confent by Man, which maketh'
it to be vwhm a Mutual Contrad,
And even a Law as Received by a
voluntary fubjeft is Confented to y
andbecometha ContraEl. If any
think that I give not the true dif-
ference of God's Laws and Cove*
nmts y let him tell me more, and
I fuppofe we fhall agree de re, though not de rati-
one nominis : And lee it now fuffice to tell you how
I would be underftood my felf : Though the word
Law be fome time taken more narrowly , and the
Word Covenant oft for Mutual Contract ( which
is but a Law confented to) yet being to fpeak of
each term as fignifying that Regulating Frame by
which God Ruleth us and will Judge us, and by
which he giveth us his Gifts arid Rewards, I mean
the fame thing, in feveral refpedts called by the
fcveral names \ The absolute Antecedent Gifts of
our Great BenefdUr being fuppofed incluflvely in
both. §. 1. Of
And when JW
&fiui is taken for
a Teftament y the
Parts and Atis are
the fame with the
Relation of it to
the Death of the
Teftator y who as his
laft mil , giveth
fitch gifts on fuch
Terms. AndGhrift
did put his Com-
mands unto- his
Tefiament , John
*4>& 15, & 16.
SECT. I.
Of the Law or Covenant of Jnnocency wade to Adapi-
§«. i . T Shall in this order Treat brief!/ of the
i Divine Laws. I. Of the Law of Inno-
cency to Adam. 1 1. Of the Law of Media-
tvon to Chrift. III. Of the Law of Grace to
fallen Man. And there, i. As in the firft Edition
to Adam and Noah: 2. As in the fame Edition
joined with the Jewifh Law of Peculiarly to Abra- t
ham., and of Works by Mofes to Abraham's Seed.
3, Of the Law of Graces as in the fecond Edition
by Chrift:
§.2. 1 . The Law of Innocency contained a Pre-
cept and Prohibition? and a Retributive pzrt to which
Adam was bound to be a Voluntary Subject, and
therefore to Confent (which will allow it the
name t)f a Covenant. ) But here the brief Narra-
tive in the Scripture calleth to us to diftinguifh of
things certain, and things uncertain ( whoever af-
fert themO
§.3. 1. The Preceptive part was revealed by
Nature, or Sufer naturally (by Voice , or Inffira-
tion^ or Vifon, &c. ) The former being Lex na-
ture integra y the Law of Jntire Nature, though
the Chief is leaft fpoken of in Gen. becaufe it is
fuppofed legible in Nature it felf.
§. 4. The Law ef Nature, properly lb called, is
in effe Objettivo, that fignif cation of God's Will con-
cerning M*ns Duty, which was difcernible in the
Vmierfa rerum Natura in all God's Works ; but
principally in Mans own Nature, as related to God
and all Per fans, and Things about him.
I §. s- But
C"4] ?
§. %. But Improperly or Metonymically fo called,
the Law of H^turc is in effe fubjettivo the Com-
munes notitU , which Man had and was to' have
from the faid Objective Law of Nature. But pro-
perly this is rather the Knowledge of the Law,
than the Law it felf, being not perfect in Adam
himfelf at fir ft, but was to be perfected as he came
to know mere and more of the Works of God, and
varying much now in feveral Perfons. Yet may it
well be called CoJPs Law written in the Heart, when
we have the Knowledge and Love of his primary
proper Law.
§. 6. This Law of Nature bound Adam to per-
fect Devotednefs to God as his Owner, and perfeft
gratitude to God as his Antecedent Benefactor^ and
to perfedt Obedience to God as his RuUr^ and to
perfect Love te Ged as his ultimate moft amiable
End. And this perfeft Obedience was to be per-
petual.
§. 7. It was Adam perfonally that the Law bound
to this perfect perpetual Obedience, and not ano-
ther for him, cr thathefhould obey byzReprefenta-
tive, or a Velegate, a Servant, or by any other.
§.8. Nature, even in its depraved ftate, new
telleth us, that *B Sin againil God deferveth Pu-
nijhment - 5 Therefore the Law of Nature had a
Penal part.
§. 9. It is a great doubt with many Divines
whether the Law of Nature had any premiant part
or promfe, and fo was a Covenant j becaufe, fay
they, Duty obligeth not God to reward h*. But it
feemeth to me as far paft doubt as the peml part.
For the queftion is not> what our Duty performed
obligloeth God to, much lefs in point of C*m\
rive Jnftice^ where no Creature can Merit of God,
Job
[ *M3
7^35-6>7>8. If thou be Righteous , what givefi
thou him, &c. But it is prcfuppofed that God firfi
became Man's Benefactor and his Ruler, and his
Laxfr is the Inftrum6nt of his Government ; and
his Vromift is but the fignification of hisWtll, what
he will give, and on what Terms : And God in Na-
ture figrified his Will to blefs the Obedient, and love
thofe that love him , For as a Ruler he is J/*/ ;
and if he differenced not the Righteous from the
Sinner, what were his Juftice? Were there no
other Reward, but the Continuance of the Parzdi fe-
lt lejfing freely given him ( which Sin would for-
feit) it would have been a great Reward : And if
God equally take away his Gifts from Good and
Bad, it is not Governing Juftice, though as the Aft
of a Proprietor it be neither Jufi nor Vnjuft? fo
that the very eflence of "Undertaken Government,
containeth a difcovery of God's Rewarding Will ;
which is the promt fory or premiant part of the Law
of Nature.
§. 10. The Degree and Kind of the Natural
Reward, muft be gathered, i. From the ftate that
Man was in. 2. From the nature of his Duty.
3. From the ftate of Perfeftion which his Nature
was made inclined to delire and feek.
§. 11. 1. Man being freely placed in the ftate
of Innocency and God s Favour in the Earthly
Pleasures of Eden , as a Sandtified ftate of Com-
munion with God, feeing Sin was to be punifhed
with the privation of thefe, we may gather, that
the Innocent fliould not have been deprived of
them.
§. 12. 2. Man's great Dutyhzing to Lave God
perfectly ( according to his prefent Ability ) and
to pkafe hjra, and delight herein, we maygathei>
I 2 that
[116]
that the Jnnoccm fiicnild have the felicity which is
herein contained, even in the Delights of loving
and pleafivg, God.
§.13. 3. Man's Naturfe being not made in its ut-
moft ferfcSliov^ but in via, with a defire of knowing
God, loving him, pleafing him, and delighting in
him yet more, according to his Capacity, we may
gather, That obedient Man fliould have attained
tlfAt Perfection : For God mafcethnot the capacities,
difpofitions anddefires of Nature in vain.
§. 14. But whether all this fhould havebeefi gi-
ven on Earth or in Heaven % is not fo clear in Na-
ture or Scripture: But, 1. The Tranflation of
Henoch and Eli as maketh it probable^ that fo Man
fhould have been tranflated. 2. And fo doth the
Glory purcbafed by the Redeemer* 3. And the
matter is the lefs, becaufe wherc-ever the place be,
the fameftate of Enjoyment would make it a Hea-
ven to fuch a perfon.
§. IS- Neither doth Nature now tell us, How
long Manmufi have obeyed, before he had merited the
fuU Reward of his Perfection. But only that he mull
conquer all the Temptations that God would try
him with, and muft perfevere till God fhould pleafe
to tranOate him, not appointing him any deter-
minate time. Nature and Scripture favour this.
§. 16. There are lome who confidently con-
clude (without either natural or Scripture-proof)
That had Adam performed but one Aft of Obedi-
ence t0 God, before his Sin, he had been confirmed
as the Angels, as his Reward : And what a Sin-
ner & they make Adam before he finned, if he
performed not one Ad of Love and Obedience
to his Maker ? This Farcy I difmifs.
§. 17. Others
Cii7]
§. 17- Others fay, That if he had overcome
one Temptation he fhould have been confirmed i
but I find no Promife or Proof of it in Nature,
nor in Scripture ; and I fuppofe they feign not a
fecret conditional Will of God.
§. 18. Though it be agreed on by moft Prote-
ftants, That Adam\\z& been an Heir of Dtath and
Hell if he committed the leaft Sin, even an idle
thought or word, though he had not eaten the for-
bidden Fruit, and fo that the Law of Nature made
HcU the due punifhment of the leaft Sin, and doth fo
ftill if it be not pardoned, yet the Law of Nature
in our lap fed Hate is herein fomewhat dark^, and the
Scripture not fo clear for it as fome imagine :
But thus much methinks Nature it felf ftill fpea-
keth.
§. 19. 1. That the leaft fin defcrveth €omtde r
gree of Punifhment 2. T*hat God hath various
degrees of Punifhment, fuiced to the degrees of Sin.
3. That the leaft Sin hath a tendency to more,
and that ftill to more, till Man be utterly mife-
rable. And that both in its own Nature, and in
the forfeiture of fome meafure of GoJ?s Grace or
Help. 4. Tlfot if you fuppofe that vain thought
or word to con fill ftill with true Love to God, God
could not immediately hate and damn that Soul
that fo loved him. But if that Perfon perifh, it
muft be by that idle thought or •word produciflg
worfe, till it had turned his love from God to the
Creature. 5. That antecedently to Gods underta-
king to be the totter of Man, no doubt but as an
abfolute Owner, he might have taken away all that
he gave him, even his Life and Being, without any
fault in Man : for he may do as he lift with hi*
own: And therefore he might have done the
I 3 fame
[ii8]
fame for the fmalleft/Wr, which he might hare done
without it. And therefore he might have infli&ed
any Pain, which to Man is not worft than Anni-
hilation, for ever. But whether his three fore-
mentioned Adts; i. Antecedently jUcing Man as
he did. 2. Making him fuck Duty as he made
him. 3. And fuch Inclination to better , do not
imply that God would not punifh him unlefs he fm-
ncd, and then but according to the degree of his
Sin, I leave to Confideration.
§. 20. But whether God muft, and whether he
might, punifli the It aft Sin with Hell, are different
queftioils : Whether by the Law of Nature he mufv
do it or be mjufi, and fo a vain thought was not
pardonable by or under that Law, and fo Adam
was an Heir of Hell when his thought firfl failed,
before he did eat or ctnfent to eat the forbidden
Fruit, are queftions which I cannot refolve from
Nature, and arc to me more difficult in Scripture
than to wifer men.
§.21. The fuper natural part of the Law is known
to us only by Scriptnre, but perhaps the Fathers
before the Flood might know more qf it by Tradi-
tion, than God hath thought meet to write for our
times.
§. 22. The preceptive ptrt was the not eating the
forbidden Fruit, and confequently the overcoming
all Temptations thereto : The Law of Matrimony
and the Sabbath alfo, arc partly fupcr natural (called
fofitive.y
§.23. The Penalty is called Death, which fig-
nifieth Vndeing and Mifery : But whether it was
QBly temporal Death or alfo Hell, Divines are not
agreed* They that are for the former, feero chiefly
drawn to it, by comparing the Law with the
Judp
Judgment and Execution, thinking it i&dccent to
fay, that God fulfilled not his Threatning, but dif-
penfcd with it : And therefore feeing Temporal
Death only is in the Sentence and Execution^ they
think that no more was meant : And confequently
that Chrift did not by Redemption,prew»r thzfen-
tence and execution of that Death, but only when it
was fulfilled, deliver us from continuance under it
by a Refurre&ion.
§. 24. But I would have fuch remember, 1 . That
the Soul was made naturally immortal ', that is, not
tending to Annihilation, unkfe God fhould againft
Nature or fettled Courfe annihilate it. And if it
were not annihilated, it mult be in fome ffate^W
or had. If it was to be penally annihilated, Chrift
prevented that : And fuch an annihilation is as little
defirable as a tolerable degree of Pain. 2. And
that God's Law determining diredtly but de debito
poena, what fhould be Mans due, and not absolutely
and peremptorily then de eventu, God referred to
himfelf a pardoning Power, fo it were done upon
valuable Confederations, more fully glorifying him
and his Government and Law, than Man's Deftra-
ftion would have done. And thus to difpenle with
his Law is no diftionour to God.
§. 25. It is the Wrath to come that Chrift delive-
red us from , and Hell and the Power of Satan that
he redeemed us from : Therefore it feemeth that
ic was no lefs that our Sin deferred. And fpiritual
death is contained in Sin and sJpoftacy it felf.
§. 26. What thefonw73fwastobe,befideswhat
I faid before from Nature, it is not eafie to gather
out of Scripture, nor to find there any plainer a
Promifc of Life j but in both I think it is certain-
ly implied.
I 4 S-J7-K
[ 120 3
§. 2j. It is ordinary to fay, That the Condition
of Adam's Cenfirmation was* That hefhonldhave ea-
ten fir ft of the Tree of Life : But to find that among
the Command^ much lefs the Condition with a Pro-
wife of Confirmation } Ytquivcih more decerning than
I have y notwithftanding the words C Left he. eat
and Uve y &c3 from which they gather it.
§. 28. How far this Law is yet in force, is alfo
difficultly difputed. In brief, 1. The general Com-
mand of f erf eti Love and Obedience for the future,
and the Commands of the unalterable Duties of Na-
ture, are ftill fo far in force as to oblige us. 2. But
whether y^fr poena mortis is the doubt? Punifhment
is due either abfolutely and ftateAly, and fo it mar-
keth it due only to the Impenitent and Unbelie-
vers. Or only in primo inftanti, inceptivtly, with an
annexed Remedy : And fo every Sinmaketh Punifh-
jnentfo far due to the Faithful, as that they have
need of the Grace rf Chrift, and the new Covenant
to pardon it* 3. But the premiant part of the Law
of Innoccncy, from whence it is named a Covenant,
is now truly null Which maketh our Divines fay,
That the Law of Nature ( which they call moral )
bindethas a Rule cf Duty, but the Covenant cea~
feth.
§. 2p. This was not done by G O D but Man,
Who ceafed to be a capable Subject of that Covenant ,
Tromife or Reward : And fo the CenditionQImocen-
cyovferfttt Obedience) being become naturally im-
fcfftble, we muft not feign God to fay to Sinners
£ On condition you be no Sinners you Jhall live^. But
Ceffanto capacitate fubditi cejfatpromiftio conditionally
& tranfit infententiam.
But of the CefTatioH of the Law and Covenant
©flnnocency, fee more after Sett. 5, §.3^ & c -
§.30. They
[iai]
§ 6 30. They pervert this Covenant by their un-
proved Fidions, who fay> that the fence of it was
[Thou, or one for thee, fhall obey, and if thou Sin,
thou or Chrifi flail fnfcr.2 And fo that we are jufti-
ficd by this fame Covenant which condemneth us,
as having been innocent and perfedtly righteous
(habitually and adtually ) in and by Chrift.
SECT. IX
Of the Law of Mediation cr Covenant v?i$h
CHRIST.
§. 1. A S the Mediator in Per fin and Office, dif-
J\. fercd from all other Creatures, fo he
was under a J.aw and Covenant, proper to him-
felf. •
§. 2. This Law and Covenant was made t§
2nd rcith Christ incarnate : For fo he was a Skbjefl:
under Law. It is too bold, improper and ofFenfive
a Fhrafe to call God's eternal Decree of Redemption
by the Name of a Law, yea, or a Covenant of God
with Himfelf, that is, of the Father with the Son.
§. 3. Therefore all the Defcriptions of it in the
Old Teffamcnty are but Prophecies and Promifes
containing the terms of the /attire Covenant ; (as
we call a form of Pray :r, a Prayer, though it be but
matter fitted to be a Prayer when it hath the for-
mal aft. ) But Chnft had truly a Law and
fromifes.
§. 4. The Preceptive or impofed part was., in
general, that he do the Office of a Mediator : par-
ticularly, 1 . That habitually and adlually he fer-
ft&ly fulfill all the Law of Nature, which he was ca-
pable
C 122]
pable ef. 2. That he fulfill alfo the Law of Mo [es.
3. That he alfo do thofe things proper to the Me*
diator, in his Miracles , Sacrifice, Refurretkion, Inter -
ceffiony Teaming, Government , &c. which he under*-
took.
§. 5. Chrifttook the Nature of Man, but not
ftri&ly the Real or Reput at ive Perfon of any wan,
but himfelf, much lefs of every Man or every Belie-
ver: I mean, that his Perfon was not the natural
Perfon of any other, fior efteemed of God fo to be ;
nor yet was he the fall and proper Reprefentative
or Civil Perfon of any man, much lefs of a'l men ;
that is, One that the Law allowed us to do and fuffer
by, fo that in Law-fence his doing and Offering
fhould be reputed ours ; as a man payeth a Debt
by his Servant or Substitute ; which is morally or
reputatively his Adt and Deed, or |^cepted in the
fame fort and to all the fame efFe&s and purpofes,
as if he had paid it with his own hands. The
perfon of the Mediator was not in Law-fence, nor
God's account, nor Chrift's undertaking the perfon
of the Sinner himfelf
§. 6. Elfe Chrift fhould have been in God's nc-
count a Sinner, and the greateft Sinner in the
World, and hated as filch by God above any other
Sinner *, which whoever fhall affirm, fhall fpeak
prefumptuoufly and blafphemoudy.
§ 7. Yea, elfe Chrilt fhould have been man*
millions of per fon s in Law-fence, and many millions ol
Sinners ^ which is not agreeable to God's Word.
§. 8. Chrift neither was a Sinner ; nor reputed
Sinner by God : And his being made fin for us, fig-,
nificth, 1. That he was made a Sacrifice for Sin, anc
was taken and ufed by God as one that undertool
to fifferfir our fins, in our Head, though not 11
oui
[12?]
our perfon. 2. And that he was really acceunted
a Sinner by thofe that crucified him, and ufed as
fuch.
§. p. Firft, Chrift did not fulfill the Law of In-
nccency in our feveral perfons •, He did not all thofe
things materially that Adzm was obliged to do ;
nor which moft of us are obliged to do. We did
not reputatively fulfill that Law by him, fo as
that his Perfeftion is taken as onrs, in Habit and
in Aft.
§. ic. Secondly, Chrift did not fulfill the Law
of Mofes in the per/on of all them that were ne-
ver bound themfelves to fulfill it ; fo as that they
are reputed Fulfillers of it in and by Chrift : For
fince his Afcenfion it is abrogated even to the Jews
themfelves, and now bindeth none in the World
(3s Mo/sicaQ
§. 11- Thirdly, Chrift did not work Miracles,
rife, afcend, 'intercede, reign, teach, give Laws,
and Minifters, and Grace, in the Perfon of every or
<*ny other, but only in his own Perfon as the great
Mediator and Saviour of Man.
§.12. If any will ufe the word [ PERSON 3
in a private, narrow and improper fence, and (ay,
That £ He who nndertoik^in the perfon of a Med"
to obey and merit for our J unification, and to fuffer
in our fteadto fave us from deferved fuffering,may
therefore be called The Perfon of every one th.r
merited and fnjfered for, though I will not (6 prc-
fiime to thruft Phrafes on the Church which Scri-
pture never ufed, when their obvious fence is perm-
riot**, yet if that man will by Explication of tbe
word PERSON(orRE PRESENT A TIVE)
notifietb the World,that he taketh it in a found
fence*
[124]
fena % I will not quarrel about an unfit word, whi!<
Pvdigion is fafc.
*Jf>hn 12.32. §• t3- * Chrift undertook not on-
John 7- 39- & ly to wmr and faffer for Man, but
£ 6o > 6i*6* 9 alfo to ^a? all men to him, and tc
*3,S4. JoM. f end f orth hi$ Spirit and Miniftry.
joh 23 io 2 t?^ and t0 g ather together the Eleft oi
4,7,8, 11, 14) God that arc fcattered through the
15, to*. & 2. World, and to intercede for them,
16, &c Heb- and ro gi ve t h em eternal life, having
13. 20. joh. 6. raifed them at the laft da
33>34>35>4 8 > '*
51,53,63. &
8.12,13. & 10.10. & 11. 25. & 14. 6,7. & 20. 31. Rom. j-
i7> 18, 19, 20. & 8. 1,2,3- Col.^. 3, 4. 2 Tim. 1. 1,
Tit. 1. 2; 2 Pet. 1. 3. Joh. 12. 2$, & 17.2,3. Tit. 3. 5, 7.
ijoh. 1. 2. &2. 25. & 5. 11, 12, 13, 20. 1 Tim. 1. 16*.
Joh. 4. 14. Gal. 6. 8.
§• 14. The premiant pan of the Law of Media
tion, or the Promife of God in this Covenant to
Chrift, was, That All fewer fionld be
f Mat. 28. 19, £tt/?;? him in f Heaven and Earth, and
Joh. 17. 1,2, 3. hefhotfild be Lord both of the Vestd and
eXi 4 *? 1 * ' °f the Livitig, ZXI& He*d ever all
Phil. 2. 7° 9* " things to the Church, and that he
Joh. 5 22. fhould be glorified at God's right hand,
Col. 1. Joh. 3. andhanjeaName above every Name^
I?' 3g ' at which every knee fiiould bow, and
Eph 4 7 'z&e that Principalities and Powers Jhon/d be
Rom 8. 9. ' fab jed to him. That he be authori-
2 Tim. 1. 7. zed to gtvc Laws to the World, (all
Rom. 8. 1, to Judgment being committed to him)
28,34_Heb.7. and tQ raake w ; th Men a Covc-
•j. 3 £ om - 8 - nant of Grace and Life, and fend
forth Mnifiers to proclaim it, and
fehe
It Spirit to iff \tt the gathering of his Churchy that
is Interceffion for them (hall be accepted, and that
5 fhall Judge all the World, and jufiifie and glorifie
is Chofen according to the tenor of his Covenant
f Grace : Which is all accordingly performed.
§. 15, Though if Ghrift as a Creature had fin-
ed, he had deferved Punifhnient, yetthefuppo-
tion being of a thing impoffible, by reafon of the
Inion of the Divine Nature, it is improper to
ilk of any penal part of the Law that was given
im : For penal Laws are for thofe that have need
>y fear to be reftrained from Sin, or conftraincd
o Duty i which Chrift needed not.
§, 16. Chriffc's entire Ri*hieo*[nefs (as before his
ixaltation) habitant, active, paffivs, elevated by
inion with the Divine Perfection, was his pcrfor-
nance of the Condition cfhis Covenant with the Father :
tod his performance of that Condition was his me-
'itoriom Title to God's promifed Effefts : And that
is it was one entire Righteoufvefs or Condition per-
formed : And our Jollification and Salvation are
part of thofe promifed Effefts : Therefore it is
abufive fubtilty to divide Chrifi*s Performance into
little Parcels, and then fay, This Parcel is imputed
to me for this ufe, and that for that ufe^ and by one he
merited this, and by the other that, when (though
each part of his Condition ©r Duty had its proper
reafon, yet ) it was only the entire performance that
was the Condition of the Benefits, and fo of our Jujti*
fi cation and Salvation.
§. 17. But I fay, £ before his Exaltation'} bc-
caufc the Benefits being of feveral forts, fome of
them were given upon Chrift's merit prefently, and
fome apon Marts believing, and fome not till long
after by application ; But to all thefe. what Chriffc
did
[126]
did only as under the Law of Mediation, was proper-
ly his merit, by which they were procured: But
his [undertaking^ what he after did, (in gathering his
Church and interceding and ruling) may be num-
bered with the parts of his forefaid merit • and
////, as a Creature, he is under his jCreat oPs Law*
even the Law of per fell uniting Love, and fo doth
eminently ment.
§. 1 8. It was neither the Covenant nor Will
of the Father and Son, that we fhould either have
fttll foffeffion, deliverance, or right thereto > imme-
diately upon Chrift's Merit and Sacrifice fas we
fhould if we had done all by him as our Perfbn) :
But that we and all things being delivered to
ChrilFs Power and Will, he fhould convey the
Benefits of his Death and Merits , upon terms,
and in an Order fuitable to the intereft of his
Wifdom,Love, Mercy, and Juftice, even by a
Law of Grace, and a Miniftry and Means adap-
ted to the end, and in the time and degrees which
his Wifdom (hould make choice of : Which accor-
dingly is done. This Covenant which giveth
Right and Reward to Chrift, is not it that giveth
any Right or Reward to us.
SECT. III.
Of the Law or Covenant of Grace in the firft
Edition.
§. i. AS God delivered the Law of Innocency
l\ partly by natural and real, and partly
by fetpernatural and verbal iignifications of his will,
fo hath he done the Law qJ Grace } which is the
fig-
[127 3
signification of his Will concerning Pardon and
Life granted to guilty Sinners , and the terms
thereof.
§. 2. The Promife, Gen. 3. 15. The feed cf the
Woman Jh all break the Serf ems head, &c. Was a Bre-
viate of the fupewatural fignification ; but it is not
unlikely, that God did more fully acquaint them
with his Law of Grace and Redemption, than
thofe words alone could make us underftand : Bc-
caufe we find in their facrificing, fome fuch inti-
mation ; (and in other figns.) •
§. 3, God's actual Continuance of forfeited Life,
Liberty, Health, and other comforts, and his actual
ColUt ion of many great Mercies by the courfe of
Nature^ to fuch as by Sin have deferved prefent
Damnation, is a degree of fignification of his /?^r-
demng will and mercy by thefe natural figns : (which
they were not before fin and forfeiture.}
§. 4. Man being after guilt of death, thus re-
prieved and enriched with manifold Mercies ,and his
life and faculties continued with many inftru&ing
providential helps and means, the very Law of
Nature now obligeth him to love and thankful™ fs to
God that flieweth him fo great kindnefs.
§. 5. And the fame Law of Nature obligeth hum
to take that GodfHU for a God of Love and Mer-
cy, and to believe, that what Mercy he hath alrea-
dy fhewed the World and us, is on terms which
he knovveth to be very well confident with his
Holinefs, Truth and Juftice : And it oblige ch us
therefore to feek to him for Mercy, and to
all poffible means for farther hope and pardon and
recovery, and not to fit down in def^ i
§. 6. The common fence of ail Mankim t\
Adam to this day ? acquainterh us by that expe-
rience
[ 1 28 J
rience, That thefe Hopes and Duties arc found in
the Law of Up fed Name : For all the World that
never heard the Gofpel, do yet take God to be a
merciful, forgiving Ged y and take themfelves to be
under forae duty for the obtaining of further mer-
cy, recovery and felicity.
§. 7. Though want of the fenfe of Sin, and its
defert, and Man's mifery may be thought by lbme
to be the only caufe of this, and fo. that it is but
finful prefumption , and no part of Nature's obli*
gation } yet* this upon trial will prove falft.
( Though what they alledge be one pan of
the Caufe). For, 1. Thefe men do acknow-
ledge themfelves Sinners, and to deferve punifh-
ment from God. 2. They find fome mifery and
fear more. 3. It is not preemption to judge God
to be merciful, when they and all the World do
find him fo. 4. It is not preemption to judge,
that he can and mil pardon Sin, when full Expe-
rience aflureth us, that he hath already pardoned
much. To remit the Sin, is (as we now lpeak of
it ) to remit the deferved punifhment. And He
that giveth Man forfeited life, health, time, and
all the abundant Mercies which the World is full
of, doth thereby fo far aftually forgive Sin :
Saith Chrift, Whether is it eafier to fay thy fins
be forgiven thee, or to fay arife, take up thy Bed and
wal^ that is, Executively 10 forgive them , which
is the fall forgiven, fs, by taking away the punifh-
ment. 5. It is no prefumption to believe fuch
Duty to be incumbent on us, as the remaining
Law of Nature doth oblige us to. 6. Nor yet to
take God's own Encouragements to feek our own
recovery and felicity.
§,8. The
Ci29 3
§. 8. The Light and Law of lapfed Nature doth
convince men of the duty of repenting and retur-
ning to Gcd, and oblige them to it. So that as
Perfect Obedience was the duty of entire Nature, fb
Repentance is the duty of Upfed Nature : And I
think few will fay that all mea are flot hereby
obliged to repent, and that in hope of mercy.
§. 9. Hence it is that it is found among the
Communes noittU, and all the World as well as
Ghriftians acknowledge it and plead for it.
§. to. They tnat by God^s Patience and Mercy
are invited to Repentance, which is a return from
fin to God, and are by Nature obliged to it, ought
to believe that it is not made their Duty in vain^
nor fhall they lofe by itif they perform it ; for that
were to accufe God of making Pvfans Duty in vain,
or to his lofs, which is not to be fufpe&ed.
§. n . Therefore they are bound not to defpair
of Pa don and Salvation } for an obligation to ufe
means as tending to recovery, is inconfiftent with an
obligation to defpair. Therefore hope of Mercy.
and ufe of ibme means Mankind is obliged .to b) '
the Law of lap fed Nature.
§. 12. This is not the obligation of the Law or
Covenant of Innocency -, for that Law t)ound us
only Zslnneccnt to keep our Innocency ai\p perfe&4
ly therein obey ; But it giveth no p*rd>>^is&x
pointeth Man any Duty in order' to pardon am
recovery : Whatever doth this, is a Law of
Grace.
§.13. The fum' of that Duty which the Law of
Nature now obligeth Man to, is, To conftder efall
the Mercies which God vouchfafeth Sinners, and
thankfully to improve them ', to repent of fin, and
turn to this Cod, who fheweth himfelf a merciful
K far*
T&rdoning Cod -, To rcfgn themfelves to him as
Vatir Owner *> to obey him as their Ruler, and to love
and /ert him as their ultimate End ; and to believe
that his Mercy will not let us be lofers info doing,
nor to do it in vSin.
§. 14. But the Supernatural Revelation telleth us
much more than all this, Of the promifd Seed, the
means of our Solvation, and of our Duty in belie-
ving them, and of the Certainty 2nd Nature of the
Pardon, Deliverance, and Blcifedncfs which we
{hall-attain.
§• J 5.. The Preceptive part at firffc was notte
Believe as much of Chrift , as is neceflary fince
his Jfcenfion; but to Believe what God prom/fed
and revealed of him to the Church at that time.
§. 1 6; Even under the Old Teftament, God in-
xreafed his Revelation of the Afejfiahjirs dually : The
Prophets fpake plainlier of him, than -any thing
ten before. Therefore a more extenfive and
dijhnu belief, was needful in one Age than in a
form
i£. Yet, even the Apo files were in a ftate of
4pion, before they under fiood and believed, that
Chriic mult jD/> /or S/#, r*/i *g- ^ Afcend &nd
Intercede :r. He.wen for his Eled.
k. 18. lps£ all this was partly revealed before
yby the Prophets, and plainly foretold them by
Chrifi himfeif : Tiisrefoie it was not of abfolute
fteeeffity to Salvation then, to believe all of Chrift
wi ich had b:cn before Revealed, though it was
jty to them that knew it.
§. 19. Therefore under the Covenant of Grace,
n ef our right, is narrower than the
hich we arc commanded to perform.
The From! fed Benefits ( prefuppofing the
Com*
[ I?I ]
Common Antecedent Mercies) were Summarily
Ch-ift and Life in him : That is, that for the fake
of Chri/t's future Merits we fhould have Pardon,
Juftification, Reconciliation with God, Adoption,
Sanftification and Glory, and all neceffary Helps
and Means thereunto.
§. 20. The Penalty was, i.The John^-is,^.
■Privafbn of Recovery ; 2. and a Matth. 28,20.
far fortr pimfimext for In/ratvude £*\ 10 " 20>
and contempt ofChrifi and Mtrcy7
§. 21. This Law or Covenant
in this firfi Edition was made with Adam as the
Father of v all Mankind; and fo with <*// Mankind in
him, as truly and as much as the Covenant of In-
nocency was : For', 1 . God's Word maketh no
difference. 2. Adam was as much after the Com-
mon Father of Mankind, and all we as much in
him, as before the Fall. And he that will fay that
God arbitrarily Judgeth otherwife of us , muft
prove it if he can. 3 . The exprefs Word of God
in many places nroveth it, joyning Children with
their ParentTin foch BlefTings, and therefore inclu-
ding the Children of Adam.
§. iz. The fame Covenant wifh fome pofitive
Additions, it pleated Gcd to renew to and with
Noah, bc:au(e he was as a fecond Head and Fa-
ther to the generality of all Mankind, all coming
from his Loins as they did from Adams.
§• 23. As all Mankind was made the Subjects of
God under this Law of Grace, fo by it they were
all to be Governed and Judged, allowing a diver-
lit y of Degrees, in the Promulgation, Mercies and
Penalties thereof.
K SECT.
SECT, IV,
Of th$ fame Law rrirh Abraham^ Covenant of
Peculiarity , and the Mofaicd Jcwifh Law of
§. i. A jBrakimbeing a fubjeft to this fame Law
jf\, of Grace) did fo faithfully Believe and
Obey it, that it pkafed God to reward him extraor-
dinarily, by, i. Renewing the Covenant by fpeclal
application to him, and by the promfes of Peculiar
Privileges to him and his feed.
§. 2. Net that his Infant feed was the fir fi that
was tdken into Covenant, for the Covenant
of Grace had from the beginning been made with
the Faithful and their Seed, as well as the Cove-
nant of Innocency was.
§. 3. The Peculiarities of this Covenant werje
Initially promulgate to Abraham , Ifaac and Jacob \
and more fully to the Jews as a Politicl^Body^ by
Mofes in the Law - 7 with fome particular Sub-addi-
tions by David and the Prophets.
§. 4. ilt. The Vromife to Abraham was, befides
the Common 'Covenant of Grace, renewed. 1. A
promife of peculiar Favour to his Seedincreafed to
k politipal Society in Canaan^ and differenced by
fpecial Mercies from all the People of the Earth,
2. A promife that the Mrffiah fhould be of his Seed. -
§.5. This Covenant did not DiJ 'covenant the
r?ft that the World, nor put them into any worfe
Condition than they were before.
§. 6. The peculiar Precept of that Covenant
was, That by Circumcifion as a Seal and Symbol r
and by peculiar Gratitude anc| Obedience, and re-
linquifh*
linquifliing the Sins of the Degenerate World
about them, they fhould difference thenjfelvesfrom
others, as God's peculiar People.
§. 7. As the Covenant of Peculiarity was not a
[titrated fate, bat an additional Privilege and
Reward to Abraham as faiihful to the Common
Covenant of Grace ; fo Circumcifion was the Sym-
bol neither of Abraham as under the Law of
Grace alone, nor as under the Covenant of Peculi-
arity alone (for that was never alone) but as of
One under both y even under the Utter as a Reward
for his fpecial Fidelity in the former. And fo it
was a Seal of the Right coufaefs of the Faith in the
Common Covenant of Grace, which he had being yet
Vncircumcifed, though a Symbol alfo of his after
Peculiarities, Rom. 4. 1,2, &c.
§. 8. Infants intereft in the very Covenant of
Peculiarity j and Jewifh Church-pate, was not in£-
parable from Circumcifion. As Infants were ever
Members in the Common Church and Covenant of
Grace with their Parents before Circumciilon, fo
they were alfo without it Members of the jevrifi
Church y when as all the Females were Members,
and all the Males in the Wildemcfs, who for Forty
Years w^re Uncircumcifed : Yeris it called, The
Church in the Wilder nefs , when except very few
at laft it was an Uncircumcifed Church , Acts
§. 9. Much lefs did Gcd lay fuch a neceffity on
the outward Sacramental Aft, as to de amn
to the Uncircumcifed aforefaid,as fome would have
us think that even under the Gofpel he doth by Sa-
craments,The Covenant was ftill ncceffery as confent-
ei to by the Adult for themfeives and their Infant
K 3 feed
[*34 ]
feedjovfc net alway the onward facrament or fymbolc.
§. 10. The gathering of Ifrael into a Policy
by Mofes y as a Theocracy, and their receiving a
Law from God himfelf as a Political Body, was
but the full Eftablifhment of the Covenant of Fuu-
liarity, in performance of what God had promi-
fed to Abraham, and in Circumcifion had begun.
§. 1 1. This Law of Mo fis therefore rauft be
Confidered as an Affix or Appendix to the Com-
mon Law of Grace, and fo either as related to it,
or as confidered limply and diftin&ly in it felf
without that relation. And as it was a Divine
Political Law, for the Government of a R^pub-
lick as fuch.
§. 12. The Common Covenant of Grace was
the Soul as it were of this Political Jewiih Law j
and therefore was really exprelfed in it, in the
Qecalogue and other parts : As it was the Seul of
their ftate of Peculiarity, which was the Reward
of Abraham's Faithfulneis in the Common Cove-
nant : And their peculiar Promife to Abraham's
Seed as the Nations Bleffing, with their Types and
Prophecies all led them to Chrift more plainly than
, he was revealed to others.
§. 13. The Lav/as fuch anjfpptndix, contained
Preceptively the DecaUgue as the Summary and
ftam'wa, and the particular Determinations under it,
as belonging to the Firfl: and Second Table; For
all thofe ( not accurately diftinguifhed as Moral?
Political and Ceremonial, ) are but the particular
Determinations of the things only Generally ex-
prelTld in the Decalogue, according to which they
are fitlier diftributed,
§. 14. It pleafed God td make the particular
Treccpts ( about Worlhip and Political Converfe )
fo
Afls
H-
10. Gal.
<:. i.
&
Rom. 7.
&8.
3,4
. Git 3.
& 4 .
&
5. Heb.
7.&
IQ.
Rom. 3.
& Ogk
k
fo many, and the Sacrifices fo Coft!y,and the Penal-
ties fo Severe, as that it became a
very operous Employment to do
the External Ads of it } which the
PcopLe made a Snare of to them-
felves: For, 1. Thereby they
were fo taken up with the outward
Work, that they negledted the in- 5-
ward fpiritual exereifes of the
Soui,without which all the reft are dead and carnal
things. 2. And they hereby grew into fo high
a conceit with the Letter of the LAw it felf, and
theft^ External Duties, as that they thought the
very doing of them was enough to make them
jult and acceptable to God, and forgot the true
Doftrine of the Promifed Meffiah , and Righte-
oufnefs by him. 3. And hereby they grew Proud
as if they had for thefe Externals, b:en fo much
better than all other People, that all the World
was Abominable fave they. 4. And they w r ere
fo intent on the prefent Political Punifhments to
be efcaped or fuffered, and Rewards to be won or
loft, that they much overlooked the everlafting
Punifhments and Rewards : And this Corruption
increafed till Chrift came to Cure it } who found
the Sadnctis not believing a Life to come, and the
Pbarifees deceived by their External Legal Works
2nd Righteoufnefs, and moft of the People too,
ignorant of the true Spiritual Rightcoufnefs re-
quired by the Law it felf.
§♦ is- It may feem to fome a difficult Qucfti-
on whether God by fuch a Law made them H*p~
pier or Worfe than the reft of the World ? And
whether Chrift's Abrogation of it was not a re-
turning them to the common , eafisr and better Condi-
K 4 tion
tn6i
fcion of Mankind ? Anf. i . You muft know, that
though God made a common Covenant of Grace
with Mankind, the reft of the Nations about them
were fallen into Ignorance and Idolatry ; and the
Jewifli Law much tended to cure both, and to make
them better know God and the meaning of the Co-
venant of Grace, and to return to him from Idols,
and worfhip him aright. So that the Jews were
happier than other Nations. 2. The abufe of
their Law was through their fault and folly, and
the Law by the faithful among them was better
underftood and ufed. 3. Chriit, after fetting up
a better Covenant in its ftead, did bring the Church
into a better ftate than the Jews were: But the
Unbelievers and idolatrous World, that had not
Chrift's better Covenant, were ftill left in a worfe
Hate than the Jews were before Chrift's Incar-
nation.
§. 16". And God by this of crow Law would hum-
ble the Jews, that by their peculiarity were apt
to be puffed up with Pride : And. as all his works
grow to Perfe&ion by degrees, even the Works
of Grace in particular Souls, fo did his Means
of Grace, and the welfare of his Church -, which
was to begin at their Rudiments, and grow up to
better means and knowledge : -yet fo that all were
to be judged according to the Law that fliey were
under.
§. 1 7. It is this oferopts Law efMofes which Paul
meaneth ufiially by the £ Law of Worh, and the
old or formr Covenant'] and neither the Law or
Covenant of Innocency made to Adam, nor yet as
if this Law of Mofes were of the fame Tenor or
Conditions, and fo called a Covenant of Works,
as making Innocmy its Condition : But this Law
which
E.IJ7-3
which was an Appendix to the Law of Grace,
and was a peculiar Law of Grace it felf 7 is died,
The Law of Works, bccaufe of the great and hur-
denfome and coftly Externals before mentioned,
2nd bccaufe as a political Law in fo much inlifteth
comparatively on thofe Externals, 2nd the Do
ftrine of Grace is comparatively more obfcurcin
k than in theGofpel; and bccaufe the Jews had
by their abufive Interpretation overvalued the
Externals and operous Ceremonies and Sacrifices
of it.
§. 18. The mifhke of PauPs meaning in this
Phraf^C^r Law of Works, or old Covenant] hath
led fome men to a new frame of Theology in a
treat part, and engaged others in Errors, and
fruitkfs Contentions.
§. i£. By the words [He that doth the fs things
Qiall live by them'] as diftinguifhed from btlievir^
Paul meant not that the Condition of the Jewifh
Covenant of Peculiarity or Law, was the fame
urfttt Imocency as was required in the firftLaw
)f Adam ^ for when Man was adually guilty, it
vas impoffible that he fhould ever become one
hat had not finned : And w r e mud not pucfuch v
1 fcorn on the infinitely wife and righteous Go-
ernour of the World, as to fuppofe him to have
iich a Law or Covenant as this [// 'you that are
Inxcrs are not (inntrs yon Jfiall be faved~], much
*fs to make this a Covenant of peculiar favour.
§. 20. Nor doth Paul mean, That the Laws
Condition was [If you will never [in more, I wtll
wden allthat*s fafil* For God r.ever made fiich a
aw with man -, not to fin being morally impofTi-
lc to them, and Pardon never offered on fuch
srms.
§•21. To
1 138 1
§. 21. To put all out of doubt, 1. God be-
fore-hand proclaimed the Name ofthat God from
whom they received their Law, Exod. 34. <5, 7.
The Lord the Lord God > merciful and gracious^ lon<*
f«fftring and abundant in goodnefs and truth, keeping
Aiercyfor thwfands, forgiving iniquity ', tranfgrejfion
and jiVy though he wM by no means clear the guilty.
• ( That is, He wilt not judge a Sinner to be no Sin-
ner, nor the Wicked to be Godly, nor pardon
and fave any contrary to theeflabliflied terms of
his Covenant.,) 2. And the Law it felf hath ma-
ny exprefs means of fcrgivenefs of Sin appointed,
as facrificing, confefling, &c. which fheyvetlj that
it was a Law of Grace.
§.22. By the Law , Paul ufually meaneth the
rpritten Law of Mofes, as contained in the very words
now in car Bibles: As by the Word of God we ufual-
ly mean the Scripture. Therefore though it con-
tain much of the Law 0/ Nature, yet as a written
Law j and part of a Law of 'Peculiarity and Policy
of that Nation) even the Decalogue maybefaidto
be done away, though as the Law of Nature and of
Christ it ftili rcmaifl.
§. 23. By the Works of the Law then, which
Paul moftly difputeth of, and by [_ He that doth
thefe things Jhall live in them ] is meant, That this
Law, befides the fweet and eafe Precepts of faith
and Love, did as part of the Matter of the Jews
Obedience, require abundance of bardenfome Ex-
ternals, and he that would not do all thofe muft die
( for Obedience even to thofe commanded Task*
was then made neceflary by God) : And as to tern-?
poral dcarh, it was not by -that Law to be efca-.
ped, but oa the ftrift terms thereby required : So
that doing thefe things^ was necefTary to life tempo-
ral,
0F, (and to eternal in iincerity) : And the driving
>n the People by temporal punifhments to^ thefe
internals, was that Body cf the Law which the
niftaking Jews had feparated from the Soul
)f it. ^#
§.24. And he faith, None could he juftifitd by
he Works cf lbs ''Law, becaufe this written political
Law and its externals, were in this Diipute put in
>ppo(ition to Chrifi, and the Law taun lor the
neer Body of MdfsPs Law, feparated from the
Law of Grace, which was its&wrf; and no doubt,
:. It is Faith in tie Redeemer and Covenant b£
jracc, which is the Condition of 'constituting Men
hi ft, (which they muft have before any Obedience
o their particular Laws could be fcicere and ac-
cptable :) and the faithful keeping cf the Lmv of
^racc, which is made the Condition of falvaiiw.
. And to dream that legal Stri&nefs, Ceremonies,
Sacrifices , or other legal Works , would juftifie
hem without Chrift and Faith in him, or any
>therwife than as A As of Obedience to their Re-
ieemer, b/ which their fidelity to the Covenant
>f Grace was to be exprefied while that Law was
n force, was contrary to the true meaning of their
^awitfelf.
§. 25. The reft of tte World were not in the
Covenant, nor under the Law of Peculiarity or
ewifh Policy. And as fuck' (*s is faid^ it is
low all abrogated, even the Decalogue it felf,
hough its Matter be ftill in force, as aforefaid.
SECT.
1 140 ]
SECT. V.
Of the Law or Covenant of Grace in the laft Edi'
tion , or the Go f pel.
§. i.X 7T THether the Covenant of Grace in
V V the firft edition to Adam, and this
of the fecond edition by Chrift, fhall be called
One or Two, the fame or divers, and the old
Church and the Gofpel- Church the fame or not
the fame w fpecie, are but needlefs queftions about
the bare Name of Onenefs, as long as we agree
wherein they differ > and wherein they differ not.
In fome refpe&s they may be called the fame,
and in fome not the fame.
§. 2. The Parties in the firft Covenant of Grace
were really but two: GOD and Man fiinlefs you
could prove that Chrift had then fuch ajitper ange-
lical Nature in which he mediated, as fome before
mentioned hold). But the Parties in the new Cove-
nant of Grace are really Three, viz.. G O D as the
abfoluiely Supreme, who gave us 2. Mediator \
and Chrift the Mediator, as tho fupreme Subad-
miniftratorto whom all Power is given, and Man
the Subjeft to both.
§. 3. The Benefits of the firft Edition, refpefted
a fkture'SavioHr and his future Right eon fine fs ,S*cri-
fiec, and Mints: But the Benefits of the fecond
Edition refpeft an exiftem Mediator and his merits
and facr'tficc already performed, and accepted of
God.
§. 4. The revelation of life eternal and Man's
fpiritual felicity nnd duty, is far clearer in the
fecond Edition than in thp firft.
§•*• As
[ Mi 3
§. 5- As there is more done for us, ib there are
ore full and excellent means provided for Man's
iformation, converfion , fan&ification and ialva-
on, in Apoftles, Scriptures, Miracles, fpiritual
ordinances? than under the firit.
§. 6. As the means excel, fo the Spirit is given
i a greater me a fur e, anfwerable to the greater Re-
flation and tr.eans : And is fpeciaHy Cbri/PsWit-
fs and Agent in the World, and the mark, of h : s
cculiar ones.
§. 7. And as mere is done for us, fo more is
ow to be believed by us : Many r.eceflary Articles
*e added to our Faith : That this Jefiu is the flfef*
*h, that he was conceived by the Ho!y Ghoft 7
3rn cfthe Virgin Mary, fufFered under P. tilatt^
as crucified , dead and buried , defcended to
f ades> role- again the third day, alcended to Hea-
:n, is there glorified in our Nature, Head of
1, &c. are all new Articles of our Faith, which
kfore were not required, becaufe not revealed, or
ie matter extant.
§. 8. This fecond Edition is both the Covenant
Cf,_a:;d a Covenant of Peculiarity, far excel-
ig the Jewifl] Covenant cf Peculiarity : Believers
e a holy Nation, a royal Priefthood, a peculiar
*ople, &c.
§. 9- This Covenant fuppofeth the antecedent
fts of a Saviour to be incarnate, and do his wr-
torious and facrifieing part, and all fuch Prepara-
>ries, and of Life, Gofpel and Opportunities gi-
*n to the Sinner.
§. 10. The parts of the Covenant are, 1. The
mditional Gifts or Bent fits. 2. The Condition cr
:ms of Right. 3% The Rule of Duty. 4. The
Pen4:y
[142]
Penalty for violation or negleft of the Cov
nant.
§. j r. i. The Gifts are, Cod the Father, S
*nd Holy Ghoft in their Covi nam -Relation to its, a\
i he love of the Fat her , the Grace of the Son, andt
Communion of the Holy fpint. x Or as it is briei
exprefied in I f oh. 5. 10, 11. Chrifl and life
him, that is, Pardon, J unification, the Spirit, A&
ptionzxA Glory, at fir ft in right, and after in p
' feffion -, and all means and mercies which God fee)
meet to bring us to it.
§.12. 2. The Condition of cur firft Right i
1. That of -natural necclfity, viz.. Repentance ar
Return to God ; 2. Of natural and inftituted necc
fity, Belief and Confidence in C hrifl, and Cov
nsnt-Conlent.
§. 13. The Condition of our continued and co\
fummate Right and full PoflefTion, is the form<
Faith and Confent continued, Repentance renew
ed when we knowingly fin, and iincere Obcdicnc
nrdPerfeverance.
§.14. 3. Seeing fincerc Ohcdience fuppofeth
Law, we muft know chat more is in the Precej
than in the Condition : Therefore we diftinguifli <
neceffita* prtceptr & medii. The Precept rcqu
reth perfect Obedience as rlne ; But Sincerity
the Condition , and will fave without Perfi
dion.
§ 14. The Precepts or Lavoof Chrifl now cot
tain , !♦ TheLaw of Nature ( for all Things an
Judgment are given up to him. ) 2. The new f
culiar Laws of Grace, containing our fpscid Fai\
in Chafe, and his facial Inflitmims of Churcl
Order, Miniftcry, Worftip, &c.
§. 1$. Ti
C HI ]
§. 15. The Tevalty of the Law of Grace in this
Jit ion, as as in the fir ft, 1, kPrhmion of its
fits to Nor:con[enttrs or h.-fdels, with a greyer
gree of psqufoment for Ingratitude. 2. And wkb-
rawing* of the Spirits help for our quenching
[id relifting it, and abufing Mercy. 3. And tern-
oral caftigatory Punifhments to Believers for
leir faults.
§. 16. The Sum of all efiential to this Covenant,
1 in Baptifm,and the Lords Supper , which are there-
>re Sacraments and Symbols .of it} and Baftiftt
as appointed by Chrift himfelf to be the foiemn
fikiation, Badge, and Character of his Diiciples
id Church-Members.
§. 17. The Hiftoryof Chrifh's Life and Suffer-
igs, and of his Apofrles Life and Preaching, and
I the reft of holy Scripture, is God's Word, and
is Doftrire belonging to the Gofpei-Covenant.
Ut it is thsCovenant it felf, or Lav of Gr/rce,
hich all that are under it, muft be riiled and
dged by v and conftituteth the Elfentials of Chri-
ianity.
§. 1$. This Covenant did conftitute Chriftiani-
r many years ( fuppofed eight ) before any part
: the New Teftament was written, as now extant,
id near feventy years before it was all wric-
:n.
§. 19. As Man hath an httt&&, a 9F& $ 2nd an
xtcMive power, and the Gofpel is to work on alU
the Creed is the Summary of our Belief, the
ords Prayer, of our Defire * 7 and the ChrifiUn De-
legate and Inftitntions^ of our pra&ice, as expountl-
g whan Baptifoi generally expreffeth.
§. 20. Though to the Jews that were bred up
^der the ufe of the Old Teltament, and that ex-
pected
[ 144 3
;cd the Mefiiah, theApoflies ftaid not long in
itrudting them, before they baptized them, whei
they profeffed Repentance and Faith in Chrift
ye: it cannot be conceived, but that with tfr
ignorant Gentile Chriftians, all Teachers took pain
10 make them underftand, firft what they were t<
profefsand promife •, for ignorant doing they knov
not what, pleafeth not Gcd. And therefore tha
the Faith contained in the three Baptifmal An\cle\
was certainly explained in more words, and accord
ingly prcfeflbd ; which muft be in fubftance tha
called the Apoftks Creed, which the Churches pre
fervation and ufe, with the Cuftom of long inftru
ftingCatecumens, giveth us notice of, as well as th<
reafon of the thing,
§. 21. When we find Chrift commanding hi
Apoftles to difciple the Nations, and baptize them ii
the Name of the Father, Sor? and Holy Ghojt, anc
t each than all his Commandments ; and when W r e dai-
ly fee, afcer people have learned to fay, Tkey belief
tn the Father, Son, and Holy GhoSi\ how long it i
ere they' underftand the meaning of thofe three Ar-
ticles ; and when we know that it is not bare words,
without the fence, that conftituteth the Chriftiar
Faith ; no fober Man will doubt, whether the per-
fonsto be baptized were taught the fence as well a!
the words j which muft be dope by more words. And
it is certain that thofe Words were not to alt &
Chrift' s Baptifmal Covenant, nor the Nature and
Terms of Chriftianity, hut to expound them; And
it is certain, that multitudes were fo weak, thai
had thofe Words been very long and many , they
would rather have burdened them, than become
their own profeffion,as underftood and remembred
And it is certain, that the changing of words doth
eaiily
[14?]
eafily turn to a change of the fenfc j and that even
then Herefies quickly multiplied ; which made it
ncceiTary to the Church to be careful to preferve
found Do&rine. From all which it clearly follow-
ed^ that a Creed ( that is, a Summary Profeffion
of Belief explaining the Baptifmal Articles) was
in common ufe in all the Churches many years be-
fore the writing of the New Teftament. And it
is not likely that in the Apoftles days the Churches
did receive it from any but themfelves.
§. 22. Yet it is not probable that they compo-
fed exactly fuch a Form of Words as might not at
all be altered, and ufcd ftill the very fame terms
for the Creeds rec-ited by her.&iu, TertulUan, Mar-
cellw in EfiphaniM*, and others, do all differ in fome
words from one another, and fome Articles have
been added fince the reft ( of which fee Vjhcr' and
foffitu de Symbol**. ) But ( except thofe few Ad-
ditions ) they all agree in Sence j which may per-
fwade us that the ancient Churches kept ftill to
Word* which figniSedthe fame matter of the Arti-
cles of our common Creed, and admitted no vari-
ation of the Words, but fuch as was fmafl, and
endangered not the Doftrine.
§. 23. Though Eaptifm explained by the Sym-
bol of Faith, Lords Prayer, and Decalogue, contain'
at haft the Constitutive Ejftntials of Chriftianity,
yet the Integrals are much larger, and all that
Chrift commanded was to be taught the Church.
And though this was done by Voice many years by
the Apoftles before they wrote any part of the
New Teftament, yet the Memory of men from Ge-
neration to Generation, would have been a very
unfafe and treacherous Prelerver of fo many things,
iad they been committed to Memory alone s
* L There-
[146]
Therefore it pleafed the Wifdom and Love of God,
to infpire the Apoftles prophetically and infalli-
bly to commit the Sum of the Hiftory of Chrift's
Life, Sufferings, and Death, &c. with all the Inte-
grals of his Word, to thofe durable and facred
Records which we call the Holy Scriptures, for the
caller and fullerPropagationandPrefervation of the
Chriftian Faith, and -all its Integrals, efpecially his
Example and facred Precepts •, yea, and the ne-
ceflary Accidentals, or Appurtenances.
§.24. Becaufe the Scriptures contam both in
Words and Ser;ce y much more than the Lflentials of
Chriftianity, and fo more than isofabfolutenecef-
fity to Salvation •> many a million may be faved,
that underftand not all that is in the Scriptures ;
nay, no man on Earth underftandeth it perfe&ly:
And he that underftandeth and receiveth the £/"-
fentids, (hall be faved, though he were ignorant
of athoufand particular Texts.
§. 25. Therefore it is that the Church hath
ever feledted the great and molt neceffary Truth?,
and taught Children and Catechifed Perfcns thefe
before the reft, by way of Catechifm - 7 of which
the forefaid Creed, Lords Prayer, and Decalogue
are the Sum, and the Sacramental Covenant is that
Sum yet more contracted. And it hath not been"
the Churches way to teach Children or Converts
the Bible over in order indifferently, without fe-
lefting firft the Marrow out of the whole, which
the Ignorant cannot do for themfelves.
§. 26. Befides the Method or Order of the
Scripture books, there is fpecially to be ftudied
bythofc that will be more perfedt than the ruder
fort , the trnt Method of the Body of Doftrwe,
contained in al] the Scriptures : For ail the parts
of
C47J
of that Doftririe have that Place, Order, and Re«
fpect each to other, as maketh up the Beauty and
Harmony which is in the whole. And even in
the Covenants, the Creed, Lords Prayer, and Deca-
logue, there is a rooft excellent Order and Method,
above all that is found in Ariftorte, or any humane
Writers, though, alas ! too few perceive it.
§. 27. Therefore they that gather true Syftems
of Thcohgy 7 do not add to the Scripture, nor
feign it to have a Method which it hath not ( no
more thaa Cstechifms do ) but only gather out
that Doftrine which is there, and deliver it in the
true Scripture-niethod ; rot as it lieth in the or*
dcr of Words^ but in the order of Relation that ■"
one Truth hath to another. And to defpife this
leal Method, becaufe every dull and flothful Wit
doth not fee it in the Scriptures, is indeed to
defpife the Matter and Defign of the Scripture ,
and to defpife all true and clear Knowledge of
things Divine : For to fee Truths placed in their
proper Order, doth differ from a knowing of
fome csnfufed parcels , as knowing the parts of
a Man, a Pidure, a Clock, a Houfe, a Ship, &c.
duty compaginated, and feeing all the parts caffc
confufedly on a heap. But to draw up a true Me-
thod is the Work of a skilful hand*, andmiftaken
ones fo feduce, that one Error in the Order leads
to many.
§. 28. Yet even Catechumens and young Chri-
flians fhould learn what they learn in method :
And that is firft the faid Bapifmal Covenant, and
our Relation to the Trinity thereby } and all that
is added to their Knowledge daily ( be it never
fo little ) fhonld be methodically added : For a
weak head may perceive the true method of the
L 2 few
I M* J
few Eflentials (being great and phin), though the
ftrongeft cannot follow the due Diftribution of in-
numerable Integrals and Confequent Truths : As
the firft partitions of the Tree into its greater
Boughs, are eafily perceived, though not the in-
numerable fprigs thence arifing.
§. 29. Accordingly a wife Teacher will pro-
ceed with Infidels tn proving the Chrifiian Religion^
( yea, and » with himfelf ) 5, and will firft prove the
Truth of the hffentials (which are delivered us bath
in Scripture, and other infallible Tradition) be-
fore he undertake to prove all the Scriptures to
be the Word of God : For he that will begin here,
1. Muft Ihevr the Book whxh he will fo prove ^
and when he cannot vindicate it from variety of
Lections 1 and the Errors of Scribes and Printers (to
fay nothing of the greater of Tranjlators ) it will
ftophini in his Defigns. 2. And when he hath fa
many thoufand Words to prove to be Divine, and
fo many Integrals and Accidentals to make good,
he makcth his Work difficultly allowing his Scho-
lar to doubt as much of the Eflentials of Religi-
on, as he fhall doubt of the Truth of any particu-
lar Book or Text, Hiftory, Genealogy, arc. in
the whole Scripture. A blind Z«al for Scripture
bach led fome to this dangerous w ay ^ but the an-
cient Churches did otherwife, and ft will all that
well underftand what they do. And really on
fuppolition it could be proved C as it cannot ) that
any Penman of the Scripture erred in a Ckation,
a Genealogy, the Circumftance of a bye- Hiftory,
&c. it would not follow >that we muft be therefore un-
certain of all our Religion, even the Eflentials ;
and they ignorantly betray their Faith, that fay,
If wchld fo follow.
§• 3°'
[H9l
§. ao. So far is it from being true, that the
Scripture is too narrow? as to the matter of Di-
vine Faith and Duty, without the additional mat-
ter cf Tradition , that indeed, as the complcat
Body of a Man hath more than his Efentials? yea,
or Integrals, even Hair and Nails, as Accidents, fo
hath the Holy Scripture, as to the matter of Di-
vine F *i 'th and Duty. There 13 more than is ab-
solutely neceflary to Salvation, but not lefs.
§.31. They that in peevifh oppofition to
others, tell us, That Chrift made no Law , and
that the Co/pel is not a Law, if they ftrive not a-
bout equivocal Words, but mean that Chrift is not
a Legislator , nor hath a Law and Covenant by
\hich he will govern and judge the World, do deny
ill our Chrifthnity at once : For Chrift is not Chrift,
f he be not the King of the Church ? nor is he
^ing, if he be not a Lawgiver? nor doth he RhU
aid Judge, if he have no Law ? which is fo far
rom Truth, that there is now?** Law of God that
e are under, but what is truly the Law ofCbri&:
or he is Lord of all, and Head over all things to
i* Church ? and all fower in Hea-
en and Earth is given to him 5 and J olm - 1 7- 2 - & l V
ie Father (alone , or mcerly as £ Matr - lS - '*
re.tor, by the Law of Innocency j f om 22 H E 9 p ft
'Hgeth no man? hut hath committed 23.
judgment to the Son? as Redee-
er and Univerfal Adminiftrator. The lapfed
~orld, and the Law which they are under, asra-
*al Creatures, are now delivered up to the Re-
enter, whofe Law ( as is aforefaid ) hath two
rtsj 1. The Law of lapfed Nature, i common-
called the Moral Law. ) 2. The Remedying
iwof Faith ? of which before.
§. 32. But it is not to be fuppoled, that th<
very preceptive part of the Law oilnnocency is nov
in Force to us, as it was to Adam\ For itboun<
him to be perfectly innocent in Acb and Difpofniom
But to a Man that hath hfi his Innoctncy, and i
already in Aft and Habit finful, it is not to b
fuppoled, that the Law faith, Thou fhalt be innocent
For that were to command not only a Moral, bu
a Phyfical abfolute impoffibility, as faying, Thou Jbal
not have finned.
§.33. Ob). God changeth not his Law when ma)
changeth his capacity : Therefore the Law maybe th
fame 04 in Innecencyj both as to the Precept, Threat'
King, andVromife : God may [till fay, 1. Sin not, 01
be innocent : 2. And if thou be per fell, thou Jhali
live : 3 . Elfe thou [halt die. And tf man will fnaki
himfelf uncapable, it^s his own change.
§.34. Anfw. I lpake to this before, and now
further add ^ God's Law is not to be taken for ;
meer fcript of Words confidered as Handing in <\
JBoek^ not obliterated, or as written on flone, and no.'i
broken, or cafl avpay: The fignum materially maji|
Hand, and the Law be changed, and the fignifca^
tion ccafe : As a repealed Statute may be ftill in tfrj
Ttook^vxA Records: God's Law isfiwumvoluntam
divina, dtbitum conftituentis : Therefore if it figli
nific not God^s Will as conftituting what fhall be dtX
from us, and tow, it is no haw. And that it mal
fofignifie his Will, and conftitute Duenefs (Debit m\
or Jus ) (or as they ufe to fay, oblige and givel
the Subject muft be in a natural capacity : Fcj
where there is no S-ubjeH to be obliged, there T
no Law. And where natural capacity ceafcth (>:!
in a dead corps ) there is no Subjeft to be govefl J
ed: And the Law is InfhHmmitm ngiminis. !
[MO
that if you do not only fay, This was God's L*#,
but This is God's Law? you muft mean? Thus he
now obligeth man, and This he threatneth now, and
This he conditionally giveth him. So that if it be an
unchanged Law to us, juft as it was in lnnocency?
you muft make this the fence of precept , threat? and
tromfc. i . f Prefcrve thine Innocency, and fin not
in *l~l or habit) hut be thou a pe feci Obcyer of my
J^rpj;] and this to one that hath finned already,
and is habitually inclined to more: q.d. ULetnot
th.it be which is, or quod fiittum eft tnfe&Hm fiat.
2. If thou fin, thou fiialt be an Heir If Death. ]
When we are Sinners, and Heirs of Death alrea-
dy: 3. £ If thou be, and continue jinle fs and per*
r ecf, thoH fi^lt not die but live. ] When we are Sin-
ners and dead before. In which Cafe, all Law and
deafen faith, That the Law doth tranfire in jen-
er.tiam, vel rem ju die at am.
§♦35- So that, as was before-faid, the Cover
$dnt of IVorkj is ceajed \ yea, the Law or Precept
rindeth not now, as it is a Law cf Innocency made
innecer.t Nature for its prejervatiox, for Nature
s not innocent : But the Law of Nature is now the
^w cj lapfied redeemed Nature, and not of inno-
' Nature. And it obligeth us for the future to
as much perfettion of Duty, as we are naturally ca-
pable of per forming at that time, though vicioufly
indifpofed, it being only natural ctijabiiity, and not
moral zicioHs unwilling* efs that hindercth Obliga-
ion : But though ( not to do all that we can) be pec*
jjrr, yet it is not to fin mto Death or Damnation,
if he perform fo much as is made by Chrift the
Condition of life. In fliort 7 1 - Before mans fin,
'be was under the proper Law and Covenant of
I Innocency, which made perfett perfonal Innocen-
L 4 cy
cy the Condition of life. 2 . Immediately after fin-
ning, before the Promife, man was not under any
Promife oi life on condition of Innocency, nor yet
under the Command of being innocent, nor of
feeking and hoping for life on that Condition ; For
upon the Imp ;ffibility thefe ceafed, without a Re-
peal, ctjfantc capacitate fuhditi : But man was then
Hnder no Covenant or premiant Law : But under,
1. The Command of perfect Obedience for the
future. 2. The Obligation to Punifhment, not
peremptory, but due for every fin, unlefs it fhould
be pardoned on due fatisfadion: Thefe two Obli-
gations man was under between the Fall and the
Promife.
3. But next, fin/itl condemned man^ with his faid
Obligation, was delivered into the hands of thp
Redeemer, who now continueth the faid Law of
lapfed Nature ( making peffeft Obedience de fn<
turo due, or Death for fin in frimo wftanti \ } but
adding the Remedying Law of Grace , giving
Chrift, Pardon and Life to penitent Believers.
§. 36. The Queftion, What Punifhment is due
to Venial fin^ muft be refolved from the fence of
the Law that obligeth us : And the Queftion is not
what Punifhmerkt would have been due to thefmal-j
left fin, if the Covenant of Jnnocency had conti-
nued ^ but what u due to it by the Law of Redeem* \
td Nature and of Grace, which is in force.
§. 37. There is a three-fold Duemfs (or Defert} j
here confiderable (without diftinguifhing of which, ,
jnany fuchQiieftionstannot be anfwercdo i.A Due- j
Tiefs of natural Congrnity , without any Remedy
which the Law gave, or took notice of : So Death
was due for every fip by the Law of Innocency ( as
1 think J).
2. A
[i»3
2. A Dueytefs of natural Congruity with an *$x~
qj **' Remedy, which hindereth the guilt from being
compleat and fixed. And fuch is the Duenefs of
fwnfhmcnt to the leaft real fin, by the Law of Re-
deemed Nature, to which the Law of Grace is an-
nexed, giving a Conditional Vat den to all the World
for the Merits cf the Redeemer. As if God faid,
t Thy fin in flriSl Jiftice is worthy cf death, but i
mil forgive the:, if thou repent and believe inChriftr\
Here is fo much Dueuefs as needtth pay don ; but it
is virtually, conditionally pardoned as foon as com-
mitted } andioitisnot a plenary Obligation to
punifhment.
3. A Remedilefs Duenefs ( or Guilt ) by natural
Gongruity and }e, emptory determination of the Law-
giver : And fuch was the Guilt of temporal death
for finagainft the Law of Innocency v (at leaft
the eating of the forbidden Fruit ) ( for fb far it is
net forgiven ) } and the Guilt of perpetual mifcry
to impenitent Unbelievers and ungodly Ones, that
fo die.
§. 38. By this itappeareth, that fins of meer
Infirmity, confident with fncere Faith, Repentance,
and Hoiihtfs, in the fecond fence deferye punifhment
( not all alike, but ) according to the degree of the
Offence : But not in the firfi fence, or the lafi.
§. 39- Accordingly a great Question muft be de-
termined , Whether the fins of the Faithful de-
lerve any more than a temporal Chajiifement ? And
whether they may pray for pardon of perpetual pu-
pjjhmenu or need any fuch pardon ? Anf The fins
of the Godly defcrve evcrlafting punifhment in the
fetend Stnce, or Degree of Defert or Duenefs;
which is fb far as to need a Saviour and Pardon, and
To as they muft pray for , and receive that par-
don .•
d54]
don '• But not in the fir ft or third Sence. :
§. 40. It is the Law ofChrift^ or of Grace, which
is norma officii & jitdicii^ and by which we mud .
be judged at the laft day.
§.41. it is of grtat importance in the Ccntro-
verfiesofjuftincation, to know whether, or how
far we {hail be judged by the Law of Inmcency, or
whether only by the Law of Grace.
He that is judged by theL*w of Inmcexcy? mull
be j unified by perfonal, pcrfttt^ perpetual Obedience
(not by ami hers) or be condemned : But he that
is judged by the Lav? of Grace, muft be juftified
by Chrift's Merits and Sacrifice ( or Righteouf-
nefs ) as purchafing his Grant of a Pardon and life,
or Right to Impunity and Glory, given by the
Covenant of Grace conditionally, with his own per-
formance of that Condition.
CHAP. XIII-
Of the Vniverfality and Sufficiency of Grace.
§. i.IT was not only the Nature of the Elect , but
A of all Mankind, that Chrift aiFumed in his
Incarnation.
§. 2. It wis not to Adam only, as the Father
of the Elctl , but as the common Father of Mankind
(lapfed) that God made the Promife,or conditional
Law, or Covenant of Grace, Gr;/. 3. 15. And fo re-
newed it with Noah.
§. 3 . It was not the fin of the EUtt only, but
of all Mankind that were the occafion of Chrift'}
frfcr-
C*553
\kferittgs, ( called by fome, An affamed mtriterioM
7/ufe, becaufe by his confent they were Leo Can-
't- )
4. it is not to the Ele&wly, but for *// the
World ( as to the Tenor of it ) that Chrift hath
Ipurchafed, and given a conditional Pardon of fin,
land a conditional Venation of Life eternal in the
[Covenant of Grace, both of the firft and fecond
[Edition: Thai is, the conditional Grar,t is Uni-
iverfal} Whoever believeth Jhall be faved: Though
I the Promulgation of it may have many Hops.
§.5. It is not to the EUVv only, but to All, that
Chrift hath commanded his Miniftersto proclaim
this Law or Covenant, and offer the Benefits, and
require their Confent, as far as the faid Minifters
are able.
§. <5. It is not only to the Elect, but to all Man-
kird, that many Mercies procured by pardoning
and reconciling Grace are a&ually given, which
were forfeited (or not due) by reafon of fin a-
gainft the Lav/ of Innocency.
§. 7. Thefe Mercies given to all Mankind after
fin, and contrary to defert, are not given by Gods
Mercy ahne, without refpeftto the Blood And Me-
rits of Chrift : But his Blosd and Merits arc the
Caufc of them, as truly as of the greater Mer-
cies of the Elctt. And they that fay, That God
doth give all thefe Mercies without a Saviour's
Merits, astheCaufe, prepare the way for Infidels
to inferr, That then he might have done fo by the
Mercies of the Eledt.
§. 8. All thefe actual Mercies given to mankind^
contrary to Merit, are a degree of Promulgation of
>the Law of 'Grace ■, telling all the World, That God
doth not now rule and judge them raeerly by the
Law
•f:
s ?
d5^
Law of Innocency, but upon Terms of Mercy ( a:
is aforefaid )
§. 9. Hereby it is fignificd to all the World^
that God is as he proclaimed his Name to Mofes y
Exod. 34. 5, 6, 7. The Lord, the Lord God, mem
cifal And gracious, Iwg'faffering^ and abnndant in
goodnefs and truth , keeping mercy for thoufands, for-
giving iniquity, and tranfgreffion, and fin, and that
-will by no means clear the guilty ( by falfe judging : )| *
and that the World have no caufe to defpair of
'Though this be forgivenefs, as if they were * un~
faid before, a new der the remedilefs ( or unreme-
cafe here caufeth died*) Sentence of Damnati
me to repeat it. q^ *
§. 10. There are no People on Earth that are
not obliged to the ufe of jome mesas appointed
them to be ufed for their full Pardon and Salvati-
on, elfe Beffiir would be their Duty, and they
(hould not be judged Sinners for negle&ing any
fuch means. And were they not bound to do any
thing for their own Salvation, their Sin and Mi-
fery that ncgledt fo to do, would be far lefs than
it is.
J. ik Therefore all People have fome fuch
Means, that have a tendency to Recovery and Sal-
vation afforded them by God.
§. 12. They that fay, That all the Mercies of
the Non-ele&, are no Merc es, becaufe through
mens Sin, they end in their Mifery, do perverfe-
ly extenuate Gods Mercies and Man's Sin,and teach
Sinners falfely to plead in Judgment, That they
never abufed, or finned againft Mercy, which
God and their own Confciences will cafily con-
fute.
§•13-
CM73
;. 13. In the Controverfie, Whether Chrifi died
the Elttiordy, *r for all Mar.kirJ, itfeemethto
, thai we little differ about the matter, but
y ftrivc about ambiguous Words 1 , even about
e Syllable . [_for. 3 If to die L for J fignifie C for
ir fins, ] under the reafon of a Caufe of Ghriit's
rath, fo ( as P*r**s doth ) we muft all grant,
t Chrift died [/or] all.
2. If (for*) fignifie [ m eorumloc§'] in their fieady
the Phrafe hath yet great Ambiguity, and will
juire a great deal of diftinguifhing for its due
plication: The various kinds and degrees of
efits to which the Intention islimitted, do leave
word liable to various Serxes. Chrift died fo
in thefieadefjll Mankind, ^% to fufFer Death
y his voluntary fponfion ) as a punifliment de-
ed to themfelves by fin, to free them all from
n condition of their fuitable acceptance of his
cc. But if by {_ fa 1 be meant ( in the civil
fen of all men, a* rcpre'unting them ) the Word
"ill among Lawyers and all Writers, ambigu-
In a large fence 1 e may be faid to ( perfc-
e or rtfrefent ) another who doth it but fecttn-
quid, and not ftmpltciter y in pane aliqua, <vtl
txtum & ad hoc , and not in omsi, vel td omre.
if any will fo far ftretch the Phrafe, and
aufe Chrift fuffered in the common Nature of
will fay that he fuffered in every man s Fer-
or becanfe he had a fpecial purpofe of faving
left, will thence fay, He died in the per [on of
r, John^ and every elect • S inner m 7 I will not
e againft mens Phrafes, if they will explain
foundly : But in ftrict Sence, as Reprcfcnt-
aman, or doing it in his Per fin, fignificth,
Chrift fo died ( and merited ) in feveral
mens
mens Tcrfinsjs that the Law or Lawgiver doth t
it to have been in fenfu civtli, their own fufferin
and doing, and meriting, or to all intents, puri
fes, and tifes j all one to them, as if they had
died and merited themfelves : ] thus Chrift neith
died, nor obeyed for any man ( as {hall be here-'
after proved. )
But if by [for ] is meant Zf or mcns bint fit A
good ] fo it is yet ambiguous, and liable to I
threefold fence, viz.. i. Intentionally, 2. yipiitm
dinaUy, 3. Eventually, for their good. Aim
1. Intentionally, the Controver fie either fpeaketh J
Chrift's Divine Nature and Will, or of the Hnmarm
Concerning the former, the Queftion is the fat*
with that about Election, or Gods Decrees, whiff
is before fpoken to, w,. How far God decrelj
good to all men by ( brill's Death. As to Chrifm
Humane Nature end Will, it will prove but an all
rogant unprofitable Queftion, Whether ChriftlJ
Man, knew the Names of every individual peri*
in the World, or of every one of the Eleft, aj
had a diftinft Intent tofave every one of thofe
Name that are faved : It's better let fuch Quel
ons alone. 2. And { m j1ftitHdinally } m } there is
queftion but there is that in Chrift's Sufferings
Obedience, Sacrifice and Merit, which is in its
ral Nature adapted to the Good and Salvatio,
all, and hath that fufficiency thereto, which w<
accomplish it, if it were duly accepted and
proved.
3. And as to the Event, we are agreed,
That feme, and not all are faved by CbrijVs D<
and Merits ; but that all have great Mercies, w'
ere the fiuits ofthele, though many wilfully
them to their Sin and Mifery.
5>J
CM9]
§. 14. By all this it appeareth, that it is a mcft
nfavoury thing for men called Divines to difputc
>tly, That Chri$ did or did 'not die and merit f.r
/, and bitterly revile their Adverfaries in the
ontroverfie, without ever explaining that one
nbiguous f) liable C F O R 3, or telling men what
iey mean. And when it is well explained, we
arce know how to differ.
§.15. For few will deny but that Chrift fnpred y
I ~yt immediately bcaufe Man finned (as if Suffering
ere due to him meerly becaufe we finr.ed) but
xaufe he underto^kjo to do, and was obliged fo
\ do by the Law of Mediation : But remedy he
ffered, not only becaufe the Elect had finned, bu:
xaufe aff Mankind had finned. Thst is, The Con-
tion.tl Pardon and Mercies given to all Mankind,
e fuch as Chrift's Sacrifice aid Merits muft hi
mgruoufly the Caufes of, as well as the a&uai
irdon of Believers.
§. \6. But if the ftrefs of the Controverfle be
:d on Chrift's per fonattng oz reft fenthg tb* man
fbzt, by that time this ( humane, invented, am-
guous, unfcriptural ) Phrafe is explained, either
cfhall be found to be all of a mind, or elfe fome
ill run into an intolerable errour about C thrift's
ing and meriting in oar civ.i ptrfen, and our dying
id meriting by kti natural per [on ] •, or elfe they
ill difpute themfelves into a Wood of Uncer-
inties, and be loft about the fence of a word that
nnot be fufficiently explained.
§• 17- And they that will lay the ftrefs of the
ontroverfie on the Aptitude or the Event , mutt
men of fome fingularConceits, and not of the
mmon judgment of the Feformed Churches^ the
tberanj, the Jefuites^ or the Dominicans, if the v
will
[ i6o ] s
will difagrec \ for here we are commonly agreed.
§. 18, Bat as far as I can difcern, moft Conten-
ders lay the Controverfie upon the point of JD*-
vine Intention, Vnrpofe or Decree : viz.. Whether
Chrift as God did pitrpofe to jaftifie ardfave all men by
his death t or elfe, Whether hepurpofed to do good to
all men by his death ? Which Purpofe is nothing but
God's eternal Will or Decree. And why then do they
make two Controverfies of Election and Redem-
■ptfafc when they mean the fame in both ? And
here methinks there cannot eaflly be a difference.
For (in a few plain words'* whatever good Chrift
giveth to any, that he from Eternity decreed to give
them: But we are agreed that he giveth not Salva-
tion to all men, and yet that he doth give many
and great Mercies to all men } ancfefpecially, that
he hath given to the World (and not only to the
Eieft) an exprefs conditional Pardon of Sin, and con-
ditional J unification, Reconciliation* Adoption and
Right to Glory : And fober Divines had rather fay
that this univerfai conditional Deed of Gift r is the
effect of ChrijFs Sacrifice and Sufferings, than that
Gad giveth it to one part of Men for Chrift's death,
and to the other part not fir his death, but as with-
out it. And we are agreed, that Chrift doth give
to fomefuch fpecial Grace, as /hall and doth infalli-
bly prevail with them to repent and believe, and^
alfo acftual Pardon, Juftification, Adoption and
Salvation.
§. 19. Therefore in this fence Chrift died for all,
but not for all ahk* or equally ; that is, He intended
good to all, but not an equal good with an cquil intent
tion. Whatever Chrift giveth men in time as the
fruit of his death, that he decreed from Eternity
to give them. And whatever Jie never * giveth I
them,
[ i6i 3
them, he never decreed to give them. What he
giveth them abfolutely, he decreed to give them
abfolutely. And what he giveth them but condi-
tionally, he decreed to give them btit conditio-
nally. Therefore being agreed of the ftft and
event , we muft be agreed of the Intention or De-
cree 9 and what needs there more ?
And bv this time you may anfwer their Objecti-
on that fay, Why not a common and conditional Ele-
ulion^zs well as a common and conditional Redem-
ption ? Anf. Neither of them are conditional as
to the Ad of God and Chrifl : There is no ad of
ours the Condition of God's decreeing ex parte Dei^
but only of the thing decreed ^ nor of ChrifFs
Death or Intent^ but only of the benefit: That a
conditional Aft of Grace, or Deed of Gift of Chrifl:
and Life to all Mankind in common (in the tenor
of it) fhould be made, was both decreed by God
and purchafed by Chrifl:. But, i. This is not the
whole of God's Decree or Chrift's Purchafe and
Intent. 2. And this is not to be called ElcCticn y as
it fignifieth a chooling of fome from among the
reft : Common Redemption and the Decree of
Common Grace, both antecede that which is pro-
perly called Eleftion, inorder of Nature in cjfe ob-
jettwo i that is, God decreeth to give Faith and
Salvation efFeftively to fome of them that had com-
mon Grace.
§. 20. The old Solution which Schoolmen and
Proteffcnts have acquiefced in, is, That Chrift died
for All, m to the /efficiency of his dea*h, but not as to
the efficiency of their falvat ion: Which is true, but
muft be thus explained: Chrift's Death and Obedi-
ence were not only Sufficient but effects- as to their
fiyfi effects , that is, They effected that which is
M com-
{ 162 ]
commonly called , Satufrfbim and Merit < 7 and
hence and from the Covenant of God they were
alfo efte&ual to procure the Covenant of Grace as
of miverfal tenor, and therein a free far don of Sm
and gift of Right to life-eternal to all, on condition of
due acceptance : This conditional Gift of Chrift and
Life is effected : And this efficacy of the antecedent
Mercies, muft either be called part oitht fnfficierxy
of Redemption, as to the confequent Mercies (vit.
A&ual Pardon and Salvation) orelfc an efficiency
beyond the fufficiency, antecedent to the faid fpe-
cial efficiency. That Chrift's Death hath effectu-
ally procured the Aft of Oblivion or conditional
Gift of Life to all Mankind ; but it doth not effeft
the a&ual falvationofall : To xhzuniverfal Grace
it is both fnfficient and efficient *, but to the fecial
Grace and actual Salvation it is fufficient to All (as
after fhall be opened) but not efficient, (which is
by the Refufer's fault and forfeiture.,)
§. 21. When we fay, that either Chrift's-De^
or Grace is fufficient to more than it effefteth, the
meaning is, that it hath all things on its fart which
habfolntely necefary to the eflfeft, but that fome-
what elfe is fuppofed neceflary to it, which is wan-
ting.
§. 22. As there is a common Grace a&ually ex-
tended to Mankind, ( that is, common
Cf Sufficient Mercies contrary to their merit) fb thei e
grace. is fuch a thing as Efficient Grace in fitct
gaiere, which is not effectual. So that
though it be difputable in what cafes this is found,
and what not, yet that there is fitch a thing is pail
difputtr.
§. 23. By fufficient Grace here I mean fuch
without which M^nsWiU cannot, and with which
it i
it c.V^ perform the commanded Act toward which it is
mov$d y wktn yet it doth not perform it • and this nith±
ont any other degree cf help than that which pracureth
not the ati. So that \t is not all that is ufeful to the
tffeEb, nor all that is necefTary to eafie or prompt
performance* or to the infallible sfcertaining of the
a#, nor to the melius effe only that we fpeak of;
but fo ntoch atf is necellary ad effe, and efficient of
the true poffe : When you can properly fay that a
Man can do this, you fay that he hath all that is of
neceffitytothedoingof it.
§. 24. Janfenipts him felf is fo far from denying
this Grace called Sufficient, that he afTerteth that
by this, improved by free-will, (without fuch
fpeciai Grace, as of it fclf, giveth the ACt as well
as the Power) the^W Angels flood when the bad
ones fell, and Adam ftood till the time of his Fall :
And fo that fuch a thing there hath been.
§. 25. And feeing God is tti/l the fame, and man's
will the fine in its natural faculties, andGodfeem-
eth to us to delight in Conftancy, it is very impro-
bably imagined, that God did for fo fhort a time
Rule Angels and Men by fuch a Grace, as he would
never after make ufe of in the World , and that
Mart s free-will did for fo fhort a time do its Duty
by that Sufficient Grace, and never after do any ene
ad by the like Grace, in any one to the World's
end.
§. 26. It's true, that fuch Grace will not ferrc
our turn to do that now in our lapfed ftate, which
Adam could have done in Innocency ( no, nor will
all our effectual Grace yet reach it) that is, to have
continued finlefs : But it is incredible , that no
common Grace of Gcd now is as fuffdr.it to the per-
formance of the leafigood a& (which is good but
M 2 fee
fecundum quid) as Adarn\ was to the fulfilling of
all God's Law -, and that the beft unregenerate
man is not able to do any better than he doth, or for*
hear feme Evil that he doth, as well as Adam to
have forborn all.
§. 27. Atkaft, to the Regenerate fuch a Grace
muft be acknowledged : For though of the reft
Janfenm will fay, They do no good, becaufe they
love not Gcd and good nefs (and on the like reafons
others will fay, That the Regenerate do no good, be-
caufe all hath finful mixture or imperfe&ionj; yet
he will not fay fo of the godly t And mull we be-
lieve that no godly man can do any more good
than he doth? andfo, That he hath no meerly-
lufficient Grace to any one ad in all his life ?
§ 28. The Gontroverfie about /efficient Grace is
the fame in the true meaning of it with that of the
Tower of Man s Free-will : For when by [uffiaer.t
Grace we mean nothing but the enabling a Man to
the aft, or giving him Power to do it, the ftrefs
of the Queftionis, Whether Man hath truly any
Fower to do more than he doth ? For if he have
fiicha Power, Grace hath given it him, if it be for a
Work that Grace is needful to. So that indeed
were it not for Cuflom and Expectation, this
Queftion fhould be handled under that of the /o-
wcr and Liberty oiMatPs Will.
§. 29. No man hath at the prefent Grace fuffi-
cient for his Salvation, if he have longer time to
Jive : Becaufe the Grace or help of the prefent
hour is not fuffieient for the next, but there muft
be continual Supplies from God ; fuppofing that
nt diftinguifh of Grace by the diftindt numerical
^3/ and hours fcr and in which we need it : But if
you diftinguifh of Grace by the [fecks of Acts for
which
which it is needful, and not by the numerical afts*
then it may be truly faid, that the fame Grace (Jn
facie) which a Believer hath to day, may be fuffi-
cient to his Salvation, or to his life's end.
§.30. Butifyoufpeak degrade, that Grace may
be iliiicient; to one things which is not Efficient to
another: And fo, 1. An Infidel may have Grace
fufficient to forbear fome Sin, or avoid fome Tew-
ftation, or ufe fome mt*ns that tendethto Faith and
Repentance, who hath not Grace fufficient to bt-
Ueve and repent unto Salvation. 2. A man may
have Grace fufficient to enable him to believe and
j^/wr untojuftification, and yet not have at that
inftant Grace fufficient to enable him to love God
above all as God, with a fixed habitual Love, and to
live an holy life ( for the Spirit and Sanciification are
promifed on condition of Faith and Repentance').
3. kfanttified man that is yet but weak, may have
Grace fufficient to live to God a holy life at pre-
fers, and yet not have Grace fufficient for greater
trials of Duty and Temptation : And therefore
jiugnftine and all his Followers ftill fay, That the
Grace cf Perfererance is a Gift over and above the
Grace of meer Sancfrification in the weakeft degree.
§. 31. By all this it is evident, that he that
difputeih of the fnfiiciency of Grace, mull firft di-
ftinftly tell us,
1. Whether he mean extrinfeck Grace 5 or in*
tr in feck*
2. If extrinfeckj) Whether he mean it compre-
I henfively of all extrinfeck^Grace together, or only
j of fome particular part or fort.
I 3. If the Utter, Whether he fpeak of the fufficien-
| cy of ChriJPs Death and Rightewfne[s y Sacrifice, Me-
, nt^Intercefiion, &c. or of the/ Efficiency of the GofpeU
M 3 Co*
Zl661
Covenant or Pr&mife :, or of the fufficiency of Preach-
ing, Praying, and other means ; or of the Scri-
pture-Records, &c.
4. Ifhefpeak of intrinfeck,Grace, Whether the
Queftion be of Sufficiency ex parte Dei agen-
tis, (which none muft queftion) ; or ex parte
tfe&i.
5. If the latter, What is the effect whofe fufficien-
cy he queftioneth ? 1. Is it a Grace or Power to
do fome more common good, ufe fome means, forbear
fome evil, as the Unregenerate may do? 2. Or
is it a Power truly to repent and believe ? 3 . Or to
love God habitually , and live holily ? 4. Or to over-
come greater Temptations, and per fever e ?
6. And he muft tell you whether he fpeak, i.De
fpecie, whether the Grace or Power iufficicnt to
this fort of Ads 01 Duty be fufficient to another, or
to all. 2. Or de gradu, Whether this degree be
JuffiGient againft a greater degree or fort of Tempta-
tion. 3 . Or as men ufe to diftinguifh Grace and
Help by numerical Ads and Hours , Whether the
Grace of this Hour and Aft be fufficient for the
next, or for alQ The fence of all thefe Queftions
isdiftinft.
7. But his laft and greatcft difficulty will be, to
tell you truly and plainly what is that Grace which
is the fubjeft of his Queftion, of its fufficiency in the
general nature of it, and as related to the thing
which it is called fufficient to.
§. 32. For, by Grace he meaneth, 1. Either
fomewhat ex parte Dei agentis, 2. Or ex parte effecti,
or, 3 . Quid medium • 1 . Grace, as it is in God the
Agent ;2. Or as it is in Man the Recipient •, 3. Or
as it is fomewhat between both.
[1*7 3
§. 33- I- ^<*^, as it is in God, is nothing but
his Effence, not as Efftnce, but as an tffential Power ,
Intellelt *nd Will denominated by Connotation from the
effect: This is commonly agreed on : God doth
operate per effentUm, and not by Accidents.
§. 34. II. If they mean any mediate thing be-
tween God and the EfFedt,. either they fpeak of
the fiyft effk£t or zfecond, and foon : If they lpeak
but of fecondary efFefts, and the meaning be on-
ly whether one efFedl be a fufficient Cuufe for ano-
ther, they mean either an onward or an inward
Grace or Effect. If an outward, then the fence
of the Queftion is, Whether fome other Work
of Gcd be fufficient to move the Will of Man ?
And then it muft be told what other Work you
mean : Whether an Angel, or the Planets, or the
Word or Preacher, or an outward Mercy or
Affli&ion, or vyhac it is ? But if you fpeak of
the very firlfc efFe& , then the fancy is almoft
proper to Aureolm among the Schoolmen , to
think that there is fomething from God antece-
dent to the Cr e*mre and Motion, which may be
called A&ion or Energy, or Efflux, which is neither
the Creato: nor a Creature, neither Cauf* fubftan-
tial nor Effect, but Caufmion : As if fome Beam of
Virtue or Force went from God to produce every
Creature and Motion, which is neither (UoB, nor the
Creature, or Motion. But this is commonly and
jjuitly rejefted, as feigning a third fort of Entity
between #o& and the Creature, which it pafTcrh
the wit of Man to conceive of what it Humid
be.
& And if God do immediately per effentUm,
catjfe that middle Entity, cr Actien^or Force, which
M 4 he
[i68]
I\e faith is no Creature, why may he not as well
immediately per effentiam, caufe the Creature and
motion it f:lf ? This therefore cannot be the
thing meant by Grace in this Queftion.
To queftion the fufficiency of God's EiTence is
intolerable : To queftion the fufficiency of a me-
diate divine Efflux or Attion, which is between God
and the Creature and Effed, is to difpute in your
Dream of a Chimera fin unproved, and a difproved,
and commonly-denied Entity. . To difpuceof the
fufficiency of Angels, Scripture, Sermons , &c. to
work Grace, is not the thing commonly intended
in this Controverfie of Grace : Each federal fort
of means may htfufficient in its own kind and to
its own ufe ; but no one of them is fuffieient to the
effed. But if you will put the Queftion as of All
together, it muft be fo explained.
§.35. III. The Grace therefore meant in this
Queftion can be no other than either fome effett on
the Soul, as tending to a farther effect, or the afore-
faid comprehenfion ofnecejjary extrinfeck^mcans. If
the former be meant fas it is by almoft all School-
men and Difputcrs of this Cafe) then, t. It mull
be enquired, Whether fuch a thing be ? and, 2. What
it is if it be i
§. 35. 1 . Bradwardine, and fome that go his
Way, do deny the being of any fich thing as we
now difpute of} and fay, That God's effmid will,
£S a v(iL is the immediate Efficient, and the Ad of
Man is the Effect, ( c, f. Faith,) and becaufe God
willeth that Ad, it doth immediately exift, as the
World did, by his creating will : And fo here is
noplace for the Difpute of Sufficient Grace : For
Gcd y sWiH is certainly f efficient to caufe what he
will caufe : And Man's Ad; either is exiftcnt or not i
ABd
[i6 9 ]
And there is no Grace antecedent to it, to be called
inefficient, unlcfs you will vainly fay, that God*
elTential Will is fufficient to nothing but what
he produced), which is a Difpuie unfit for fober
men.
§. 37. 2. Butbecaufb the contrary Opinion is
far more common, that there is an inward Grace
.to believe or cenfent ) antecedent to cur Aft,
tyhofe fkjficuncy is queftioned, itpofeth the Wits
of all the Schoolmen f much more is it shove many
Contenders that never fo much as ftudied it) to fay,
what it it. The Notions of Alvarez. ( who calls
it mottu ) 2nd of Fxfdjuezy and others I have
elfewhere confidered, and here pafs by : And I have
mewed , that 1 take it to be fo far paft man's
reach, as to be unfit for hot Contention. Bnt fo
far as we may conceive of it, it muft be in this two-
fold notion : 1. As it is fome Divine Im^refs on
the Soul, which is Anaiogus to the Vis infpreffd
received from the Mover in the Patient in cor-
poral Motion. 2. That this Imprefflon received,
doth m frimd inft^'^ put the Faculty intofuch an
immediate Ability to the A& y or fuch a ftate of
Diffofednefs to the Aft, as may be called a Mitral
Po&er ( the natural Facultyibeing fuppoied ) and
puis the Will in fuch a ftate as to the aft of
Confent, as that it can do it, but is not necefli-
tated to it, nor aftually determined, but can for-
bear. And this is called fufiicient Grace. 3. And
in the next inftant when the Wt 11 doth confent , God
and Man are both Canfes or Agents^' and the
Grace is efftttnal by both Caufes, God the firft,
and Man the fecond.
§. 38. 2. The Pelagians and fome others iecm
to think that God doth not operate immediately on
mans
C 170 3
imns Soul? as to proximity of Caufation , but im-
mediately on fuferieftr Caufes and Means ( a$ An-
gel^ Word, Objects, &c. ) and that when all means
arc duly ordeiecj, man maybe ftid to Ik able in
his racer natural powers for the Aft, becaufethofe
wear^ are now 6'rai:* Juff.cient to e*fzre *>. And
that when^w Means of an hundred is wanting, it
is inefficient Grace.
§. 39. We all confefs, that God worketh •by
means, and we cannot name an Aft on us, which
he always or ordinarily doth without; any mans, or
fecond Caufe. And we acknowledge that there are
gracious means, and (hat ordinarily th.efe mull have
a fufficjency in their kind : But withal we muft
fay, that God worketh immediately as to proximi-
ty of Caufation, when he worketh not fo imme-
diately as without fecond Caufes : And that whe-
ther by means, or without means (as he pleafeth )
there mull be fuch a Dilfofiticn communicated to
a depraved, undifpofed Soul, as fhall be amoral
-poner, and put it into an immediate capacity to
confent (,oraft): And todifpute the fufficieijcy
of the means, is one thing, and to difpujte thefuf-
fcieney of this inward Diffofition or Power, is an-
other. And this muft be the quefticn.
§* 40. The common difputedqueflionis,Whe-
ther all men have Grace /itfficient to believe ? which
muft be negatively anfwered; They have not.
Thofe that never heard the Gofpel, have not.
g.41 . But, 2. have all that he*r the Gofpel fuf-
ficient Grace to believe ? An[ m No : many of them
are hardened by former finning, fo as to be fet at
a greater diftance and enmity , than many Hea-
thens.
§.42.
[17* 3
§. 42. But, ily. All the World hath Grace C or
merciful Help ) fufficient to enable them to do lefs
evil, a..d more good than they do, and to ufe fomt
mews better than they do, which tend to further
Grace. And they that do not this, are juftly de-
nied further Help.
§.43. 4. But the flicking difficulty is, Whether
any rr.tn in the World have Grace fufficient to recent
and believe fii>i*i%ly, who do not} To which I an-
fwer, 1 . The Qjieftion is of lefs moment than
it's commonly made to be ; feeing thofe are unci-
cufable who ufe not that Grace which was fuffici-
ent to their forcfaida/f of means, and lefs refifiar.ee
to God's Grace: 2. But cenain'y to anfwer the
queilion negatively cr affirmatively, I cannot \
as not knowing any more of Gods working on mens
Souls, than he himfdf hath told us of. 3. But if
we may conjecture upon Probabilities, it feemeth
to me mofl likely , that there is fab a fufficient
Grace or Power to repent and believe favingly in fome
that ufe it not, but perifh. For, 1. if Angels had,
andufxd fuch * fort of Grace : 2. And if AUm
had fuch a fort of Grace, and u r ed it a while;
3. And if unregenerate men have fu:h a gracs for
lower Afts, wWch tend to FsLith : 4. And if the
Faithful have/w:^ a grace to do more good, and
lefs evil th it; they do: 5. It feemerh very impro-
bable, that only to the fifth Inftance ( to repent and
believe) none in the World fhould have fuch a fuf-
ficient grace.
§. 44. And though Janferitv feem very lingu-
lar in denying that there is now any fuch fufficient
grace of Chrijt in the World, which is not effeftu-
al either to believe, or to do any other good ; that
is, That Chrift's grace cnablcth no man to do any more
good
L 172]
good thm he doth ; yet indeed it is molt in two a?n-
b'lguom Words, that Jnnfenim differeth from others,
( though many unskilful Difputants fuppofe it to
be much more material a difference) viz.. 1. In
one Syllable [GOOD.] For he will call no-
thing good in man's A&ions, but Holy Love and its
Effttts -j and fo faith, That no unfan&ified Man
doth c oid } and therefore hath not Grace fufficieat
to do it. But moral C Good 2 is taken in three
Sences (or Degrees) 1. Good, ft*
See of this my cnndnm quid, in a decree not predomi*
f a . th °> Sa ~ ,w: And fo Infidels and ungodly
ing ^ • Chriftians have fome good. i.Good,
ftCHndum quid, ve l imp er feci hw, bat in a degree -pre-
dominant. And fo the Godly do good, though mixt
with evil. 3. Good in perfection and unmixt with
evil : and fo none do good till they are perfe&ed
in Glory. ( To fay nothing of f ejfemisi fimple
Good per fe, and indcpcndant -,2 for fo none is good
but Gcd only. ) And all this is the EfFeft of Grace.
§.45. 2. Bnt,{zkhjanfcmm, there is fome^yvc*
which is not grmx Chrifii, the^n*^ ofChrifi ; and
fach is all that cometh from meer fe*r without
Love, which is a kind of providential preparatory
grace, but not-the^r^re of Chrifi... jlnf m It is not
that eminent and fpechl grace ol *Chnfi: But to
think that it befalleeh men without CfrifPs procure-
m:n:, and is noc a commoner fort of Christ's grace,
whzn all Power in Heaven and Earth is put into
bis Hand, and he is made Head •over all things to
Church, is below a Chriftian Divine to ima-
gine^ and too injurious to Chrift. But by all this
it appeareth, that even Jaufemiu differeth from
others more about the Names of £ Good ] and
[ Ckrtfi's Graces'] than about the Matter.
CHAP.
Ci733
CHAP. XIV.
Of M&ns Power and Free-mil fince the Fall.
§. i. CO much is faid, Chap. 9. of Mans natural
i3 Power and Free-rvilly and fo much now ,
Chap. 13. ofgrace, and the Power given by it, as
may allow me to be (hort in what is here to be ad-
ded.
§. 2. All that natural Power and Liberty which
wasefTentialtothe Will, remained] in it lincethe
Fall : Fcr Man is of the fame Species.
§.3. The Wit is flill a [elf -fitter mining Prin-
ciple, fuppofing, 1 . God's necefiary influx, as he is
the firft Gaufe of Nature, 2. And the Being and
convenient Petition of Gbjefts, 3. And the Per-
ception of the Intellect, 4. And the concourfecf
necefTary concomitant fecond Caufes.
§. 4. The three Faculties cf mans Soul are all
vitiated by fin* 1 . The vital active Power is fo far
dead to God and Holinefs, as to need the cure of
quickening, and firen^thcmng y and exciting Grace*
2. The Intellect is fo far blinded, as to need the
cure of illuminating grace. 3. And the Willis fofar
turned by Enmity from God, to the inordinate
k Love of carnal felf-interefi and Creatures, as to
need the cure of converting, fm&ifying Grace.
§. 5 . Grace healeth the Will of this Enmity and
yitious perverfenefs, fo far as it prevailed j which
is, i. common Grace enableth it to common good,
and prepareth it for better^. 2, Special Grace
caulethitadtually and habitually to will and love
fpe
I
[i74]
fpecial Good ^ that is, God as God, and the Crea-
ture for God, and Holinefs as his Image. 3. Per-
fetter Grace bringethup the Will to perfeder ho-
ly Afts and Habit-.
§. 6. Nature it lelf is not in lapfed man, di-
verted of all mortd or Divine Principles, Abilities,
and Inclinations : In the Intellect there are com-
mon Notices of a Deity - that is, That there is
cne God who is infinitely powerful, wife, and good:
And in the Will there arefomc Inclinations ftill to
good as good, and therefore to GWas far as he is
truly conceived of at good -, and fo far as that con-
ception is not conquered by a crofs Conception of
fome Enmity : And fo of other Good.
§. 7. Nature and common Grace may caufe a
man to go as far in Love and Religion, as thofe
whom we call the kiphe ft Hypocrites , or almtfl-Chri-
ftians may do ( which our practical Preachers do
frequently tell the People at large in Books and
Sermons.
§ . 8. Such may have a common fort of Faith
in Chriil ( even formerly to the working of Mi-
racles ), and of Repentance, and Reformation, and
of go:d Defires, and love to gocdnefs and good Men j
yea, to God himfelf.
§. 9. For men are not fo corrupt by Nature
C much lefs under the Effects of common grace )
as to hate allgoodnefs, or to hate all that is in God :
They m^y love God as he is the Almightv Creator,
Preferver, and Natural-Orderer of the World ,and
the Caufe of its Being, Motion, Eeauty, Harmony,
and all natural Good : And they may love him as
he is the Giver of life* and all natural Bleffingsto
themfelves, ardashe is the Prefcrverof them 3 and
their only Security and Help in Danger, and not
only
1*7*1
only as his Bleffings gratifie their Senfe*, but as all
their Hope ofeverlafting Happinefs is in his Power
and Love : They may love him as hedcth this good
to others alfo, and is the common Ben.fadtor to
the World, without whom it could not fubfift a
moment. And they may love him as he maketh
fuch Laws as preferve their lives, and Properties,
and Rights, from Fraud and Violence, and by ma-
king other Men confcionable, juft, and charitable
to all, do both gratine themfelves, and tend to the
common Order, Peace, and Welfare of Societies,
and of Mankind.
§. 10. J am not able to confute or deny what
Adrian ( afterwards Pope ) hath written ( in his
jQuodUbets} That an unfandtified Man (noc in a
ftate of Salvation ) may fo far love God, even above
himfdfy as to conftnt rather to die, and be annihi-
/~r^, than (wereitpoffib'e) God fhould be anni-
hilated, or net be God. For a Heathen might con-
fent to die for his Country : And he is a B.aft and
no Man, that would not rather be annihilated, than
all the ffirW, yea, or all the Kingdom, er all the
City fhould be annihilated, or than the Sun fhouid
ceafe to be, or to fhine. And he that knoweth that
if there were no God^ there could be no World, no
Being, Motion, Knowledge, Goodnefs, or Felici-
ty in the World ^ befides, that which is worfe, the
Ccflacion of the Infinite Good himfelf ; mull be
yet more unmanly, if he would not raiherbe an-
nihilated alone {if per impojfibtie , you fuppofe he
could live alone ) than all this greater Evil fhould
cometopafs. He that tells men, that they fhall
befaved, if they woald rather be annih:lated,than
that there fhould be no God, doth make them a
proraife which God hath not made.
§. ii.
[ i7* ]
§. n. But (as the fame Author oJ>ferveth )
that which the unholy cannot do, is, to lave God
M~God, as the ultimate ObjeEl > and mo ft amiable
Good to be known, a^:dby Love and Holinefs enjoyed,
and pleafed by a holy SqhI\ and this above all ten-
fual terrene Delights, and to love him as the holy
Ruler of the World t who forbiddeth all finful
fenfuality, and all mens inordinate Conceits, De-
fires, Delights, and Practices, and requireth holi-
nefs and purity of Mind, and Life, and Sobriety,
and Temperance, and Self-denial in all that will
be faved. And as he is a juft Judge who will exe-
cute all thefe Laws, and condemn the ungodly to
endlefsMifery. They love not God, as he is the
haty Governour, and r'whtews Judge of men^ that
would reflrain them from their ilnfnl Wills and
Pleafures, and damn them if they will not be ho-
ly. And confequently they love not his Laws, and
other means by which this is to be done : Becaufe
loving the pleafiire of their Lufls, and being averfe
to things fpirltnal, high and holy, they love not
that holinefs and re&kude in themfelves, which
God comimndeth, Rom. 8. 5, 6, 7, 8, &c
§. 12. Though God, as the Fountain of Na-
ture, continue the natural power and liberty of the
Will, yet its twral Impotency, Pravity, or iWDif-
poftion, by which it is averfe to Holinefs, and
prone to Senfuality, muft be cured by Grace •,
where common Grace and /fecial, caufe common and
Special Ejfefts in the Cure,
§. 13. The moral Power given by Grace, con-
filling in the right Diffrofition of the Will, is not
of the fame kind with the Natural Power or Fa-
culty : And the Words C^iV] and iCjiNNOTj
tifed of both forts, have not the fame flgniiication,
hat
[i773
but arc equivocal } otherwife Sin and Grace fhould
change mans Spicies. Thofe Difputants there-
fore that confound them far the founds fakg, de*
ceive the Auditors.
§. 14. Vs/e muft fay then, Thzt^cjuoad vires ,
vel potentiam naturalem, every man can believe, who
hath the fife of Reafen, Objetts revealed, and ex*
trinfeck neceffary Caufesj that is, He wanteth
not the natural Faculty or Power, nor needeth an-
other natural F 'acuity ', but only the Excitation, If*
lamination x and right Diffrtfition of that which he
hath : Bat 2s to the faid right Disfofniw, or moral
Power, no one can truly repent and believe without
that Grace which muft fo ditfofe him : Common
Grace muft difpofe him to a common Faith, and
fpecial Grace to a faving Faith.
§•15. It is more proper to fay, That an Un-
believer, and unholy Sinner will not repent and
believe, than that he cannot •, though that alfo may
be truly faid, if well explained. But the meaning
is not, that he cannot , though he fncerely would :
Nor yet that he cannot be willing, for ivant of the
natural Power of willing : But, 1. That he hath a
Logical, and, 2. A moral Impotency^ that is, an In-
difpofnion; he wanteth both ViIfoJition 7 Habit 7
and Aft, but not the Faculty.
§. 16. It is an abufive mifcarriage of thofe Dis-
putants, who in the Words [CjiNJ and
C CANNOT 2 ufe to confound not only, as afore -
faid, natural and moral Power, but even Logical
alio, which is neither , and fignifieth no more but
that in ordine probandi ; fuch Premifes being put,
the Conclusion Can or Cannot follow : For% it nsay
be truly faid, That no man can do, yft^ 7 or thinks
any other than he dvtb 7 and nothing can ever com?
N r#
°te pafs, but what doth come to pafs ; even from
Gods forc-knowkdge this will follow : For feeing
nothing ever mil be otberwife than God forehnoweth
it will be, a Difputant will fay, It can be no other-
mfc\ but he muft only mean that pofita prtfciemi*
divina^ the Conclufion cannot be true, that the
Event trill be ctherrvife: when yet as to the nature
of Caufaion, we rauft fay, fen fa phyfeo & morali,
that it Can be otherwije oft-times, though it will not
be otherwife.
§. 17. Thefe things centered, it appeareth
that we are commonly agreed as followeth : i • That
all Men have natural Powers and Free-mil to good^
even spiritual good ; that is, Whenever fo<k good
is chejen or willed, it is done by the natural Power
or Faculty i and when it is not willed, it is not for
want of a natural Faytlty , but its due Difpo-
ftion.
§. 18. 2ly. 'That as to Civil cr Law-power
and Liberty, all men have much more than Li-
berty granted them by God to repent and believe.
For Helps and a . Command are more than Leave
or Liberty: But Liberty from the Penalty for fin,
belongeth only to the pardoned.
§• 1 9- 3ly- That asto Ethical Power and\L*-
btny, which lieth in a right Dilfofuion of mans
Faculties, every man hath it fo far as Grace hath
prevailed, and wrought it in him, and none any
further.
§. 20. Or as Liberty is denominated from the
Evil which weare free from, 1. All mens wills are
free from being cenftrained to fin, 1 By natural in-
cfinati4fc of the faculties themfelvcs } 2. Or by the
ftnfes •, 3. Or by ObjeSts r 4. Or by Mtn\ 5, Or
by pfr%\s\ 6. Or by God: Eegaufe.the v& canny
and
c 179]
and God will not ; no, not phyfically prcmoveand
predetermine it thereto.
§.21. 2. The wills of all men are free from
any Commands to Sin : that is, God cannot command
it (for elfe it were no Sin) and if men command
it, their Commands are null, and lay no obligation on
the will to obey thenfc
§.22. 3. We arairce from finful VI f^o fit ions fo
far as Grace freeth us, and no further : Therefore
by common Gi ace men have common Liberty, and
by fpecial Grace faving Liberty } but none perfeft
Liberty here ; and no unfanftified man hath faving
Liberty of Will : that is, fuch by which heis duly
difpofed to fuch ads as have a flat Promife of Sal-
vation : And where now doth our difference re-
main?
§.23. Obj. The difference is, Whether a bad
man can change his own mil ? Anf. Your [ m eart m ] t
meaneththe natural Power, or the du. difpofition :
As to the firlt, he can, that is, he hath thofe facul-
ties which want not natural Power to aft better:
But as to the latter, he cannot without Grace, that
is, through indifpolition he will not.
§• 2 4* ^ % Ht ts not Grace the only canfe of the
Change ? Anf. Grace only caufeth the firffc Im-
prefs on the Soul, which moveth it to aft , but
the Soul for will ) it felf is a Caufc of the Aft, elfe
in were not Man but GOD that doth repent, be-
lieve, obey, &c.
§. 25. Q. But is it Grace or Free-will that is the
chief Caafe ? Anf. Grace no doubt : Which is
commonly acknowledged by the feveral Parties.
§. 26. The very marrow then of all the questi-
on about the Power and Liberty of the Will, is
that fo often before mentioned, Whether Man's
N 2 W&
[i8o]
mS be made of G O D fuch a felf- determining
Power, as can truly do any more good than it doth, or
forbear more evil, without any more Grace from God y
than that which it hath while it doth no more : And
whether ever the Will can and do make a various
ufe of the fame degree of Divine Affiftance; And
this as is faid, is confefTed of the Angel's Cafe and
Adam% : For if Adam had not Tower to haveftood
when he fell, by the fame Grace that was given
him, but fell becaufe God withdrew or with-held
fuch necefTary Grace without which he could do
no other than he did, we may then lay by theft
Controverfies, and think how to anfwer Infi-
dels.
§. 27. Thofe perfons that make others odious
by their revilirigs, for holding Free-will, or denying
Free-will % without telling men what Freedom it is
that they mean ( natural, ethical, legal or logical
Freedom from CeaUion, nee e filiating f r emotion y na-
tural Inclination, or virions Difpofition, &c") fhould
be rebuked by the Lovers of Truth and Peace, as
the Peace-breakers of the Church and World, that
prefume in their proud ignorance to reproach
others for that which they underftand not.
§. 28. They that fay, That the Liberty of the
Will 2s natural is not violated, but by Coachcn, and
that (^oattion^ is nothing but making a man will
againft his Wit in the fame refpeft and a&, and fo
that to will and to mil freely is all one, and that
to will by Cozftion is a contradiction, vizu* to wit
and nil the fame, and that God predetermined
all mens wills to all iinfui habits and afts in
fpecie as circumftantiated, by immediate, neceffita-
ting or unreliable premotion, and yettakethnot
away their Liberty, becaufe he raaketh them w*#
ana
[i8i]
and not «/7the fin* Thcfe do but play witk the
name of Free-wiU^ and are confuted as afoiefaid
from the inftance of Adam, and from the fcope of
Scripture, and do fubvert the Foundations of Chri-
ftianity. To will is the proper ad of my wiM- 7
and if he that moveth me by prime phyfical effi-
ciency to will thecircumftantiated ad of Sin, de-
prive me npt of my Liberty, becaufe it is willing
that he maketh me do, then if Men or Devils had
Power to make me mil Sin, as I caufe my Pen to
write, or the Fire to burn this or that, it would
be nolofs of Liberty. But of this more largely
elfe where.
CHAP. XV.
OfEfetfval GrAC* y and how Godgiveth it.
§. i . A S I faid before about Sufficient Grace,
/JL fo here about EfftVtnal ; the firfl: thing
to be done by Difputers, is, to agree what
that is which they here call £ Grace'} as the Sub-
ject of the Queftion. And as I there (hewed, i. It
cannet or muft not be Go<Ps tffential WiU or Power,
for that is fimple and immutable, and not in it
felf ( fave relatively ) diftingui(hablcintoyi#c/V^
and effectual. 2. An Efflux or w, which is neither
God nor the Effeft, there is ww } or none prove-
able. 3. It is not Faith it felf that i$ meant here
by Grace, for it is the Grace that efft&etb Faith ;
ajid it were abfurd to ask what Faith is effeftual
to make or caufe it felf : This is true both of the
A& and Habit. The meaning is not, what Habit
N 3 J of
[182]
of Faith is effe&ual to the Aft, nor what A& to
the Habit or it felf, but what Grace of God is effe-
ctual to canfe both Aft and Habit. 4. Therefore
there is nothing left to be meant by Grace, but
the two things before mentioned, viz.. i. The
gracious Means or fecond Caufts appointed by God
to cauft our Faith. 2. The firft moving Imprefs
on the Soul, as it is antecedent to
¥ Somgfay, that Ad and Habit, ( fuppofing that fuck
God's meerwitt there fc * though fome rf fha
caujeth^ man s . . ' r , °, . N J
«*?, « wining tnere 1S an y fuch th,n s-)
it, without any
ether Influx or Imprefs on Mans Will, fave our Ati it J "elf efetled:
But though it be only God's effential will, which is the firft Caufe,
yet the thing received by us from Godfeemeth to be a certain Imprefs,
Impulfe,or vis, or Difpoftion to acl in order of Nature, before the aft
it felf, which Imprefs fometirne is made uneffetJual by a prevalent
Indifpofition or Refinance of the Witt.
§.2. And for the firft, all means will be uneffe-
dual without God's inward Operation by his Spi-
rit: He muft work on the Speaker and on the
Hearer, to make means effectual, as is agreed on.
But whether as God worketh in NatntaU accor-
ding to the aptitude of natural fecond Canfes^ibht
Work Faith and other Graces by a fettled propor-
tion cfConcourfe, agreeable to the Aptitude of gra-
cious fecond Caufes (or Means of Grace) is a Quefti-
on too hard to be boldly and peremptorily deter-
mined by us that are jn fo much darknefs.
§. 30 But it fecmcth to us, that God would not
have rcade it fo great a part of his Government
to eftablifh a Courfe of Means , if he did not in-
tend to work ordinarily by them, and according to
their fitnefs. Chrift is the chief Meant, andinfti-
tutcth the reft j Scripture, Minijters y Example, good
G*m~
1
.
[i8j]
Company, merciful Providences, AffiiUions, Mcditd*
tion, Books \ Prayer, Sacraments, &c. are all appoin-
ted for fuch effects : And if God would ordinarily
work immediately without medti*\ what need all
thefe ? This teacheth Infidels to fay, that hemay
do it without Chrifi. The Spirit firft indited the
Word (as we cut a Seal to be the inftrument of
ImpreflionJ and then by that: word doth work
on Souls.
§. 4. But if God did tie himfelf net only ordi-
narily ■, but dvoz'us to apt means , no mortal
could &y what means is Efficient , and what is
inefficient, and what is more than fufficienty even ni-
ce Jfarily efficacious : For the means, 1 . arc very many
and more than we can take notice of ; and if one
be wanting, ft: may render the reft inefficient or
uneffedualj how excellent foever in themfelyes.
2. And that mears is fitted to one Hearer that is
not fitted to another : All have not the fame tem-
ptations, hindrances, prejudices, objections, weak-
ness, nor obftinacy : And God only knoweth
when means are adequately fitted to the defired
effeft upon mens Soul •.
§. 5. And though many cf the means operate
ex parte fm, neceJfurUy, yet fo do not all : For
Preachers and Inihnilcrs are free Agents, and fo it
muft be other effetlnzl means that muft firft move
them to do their Dnty for a Sinner's good : Which
who can judge of ?
§. 6. But God is the Arbitrary Ab folate Lord
of all means, and therefore he can change and dif-
pofe of them as he pleafes, and yet work by them.
So that the EfFett is neverthelefs from God's free
or arbitrary Volition, though he never went be-
yond the aptitude of means : When even a filly
N 4 man
[i8 4 ]
man can turn the natural courfe of Water and
Wind to move his Mill or Sails at his pleafure,
without any alteration of their natures : A Fifher
can ufe his Bait as may fervc his end ^ and a Phy-
fician can vary his Medicines to cure the Difeafc
without changing their nature, or curing without
them.
§. 7. But there is no queftion but God can
work without means, and Intellectual SohIs being fo
near to the fir fi Gauft, it is utterly uncertain to us,
whether in Works of Grace God have not a dou-
ble operation on the Soul, one by. his appointed
f Though before ™ean;, an( * another by immediate In-
flux * j and if it be fo, how thefe
coruwr to one and the fame effeft,
and alfo how God doth immediately
move Souls, are all paft Man's reach,
andfhould be acknowledged above
our Difputes.
§. 8. 1 1. God hath more inward operations
on Man's Soul than on£ or two ( whether with
means or without) to bring us to Faith and Re-
pentance : The mind mult be enlightened, the dull
faculties mull be excited, efpecially Confcieme and
Will 7 and the Will muft be touched with the guft
of Divine Love to breed a holy Complacency in
good, and many Impediments muft be removed,
fome by outward a£ts of Providence, and fome
by inward Grace. And where Impediments arc
not removed, no doubt but there needeth more
of the other Atts of Grace, to bring fuch a Soul to
Faith and Repentance, than in one where there is
JeSrefiftance.
JT Jherved that
this feemed not
Tiecejfary to all
atfs of Man,&
ixntt not over-
jr/tfwBurand.
§.S>. An4
§. 9. And feeing that Ricipititr ad tnodum nci-
ficntts, and the difpofition of the Recipient hsithfo
great a hajhd as common Experience telleth us in '
almoft all the Changes in the World, (what won-
derful variety of Effe&s doth the fame Adion of
the Sun produce throughout the World, by thedi-
verfity of receptive dtfpofitions ) ? Therefore no
mortal man can fay vphen the efficacy or fuccefi of
Divine Grace is more to be afcribed to the Prepa-
ratory Difpofition of the Recipient by a former aft
of Grace, and when more to the prefent moving
Influx ? nor what proportion thefe alwaies bear as
comparable. And what man dare fay that he can
fearch out the waies of God ?
§. 10. When we know fo little of the fecret
Energies of natural Principles^ nor how God pro-
duceth Jnunals in the Womb, nor how lie caufeth
our Fcx)d to nourifh us, nor how any of our Scn-
fes do their Office, nor how our Souls do ufe the
Corporeal Spirits, &c. And when Chrift hath told
US, T hat the Wind bloweth uhere it lifleth^nd we hi*r
the found of it^ but know not whence it cornetb, and
whither it goeth \ and fo is he that is born of the Spi-
rit^ Joh. 3. 8. Should not this, with the expe-
rience and confeioufnefs of our Ignorance, fuffice
to keep us from bitter Contendings about that
which is certainly beyond our reach, and from
prefuraptuous boldnefc with the unfearchable
things of God?
§. ii. Whether you will with BrAdwardinc
and many others fay, That it is God's mecr Vo-
lition that effefteth all things ad extra , or whe-
ther you will fay with the moft, That it is not
Jus Will alone , but his Will as operating by his
■ txtcnmt Fewer, the meaning feeraeth to be the
fame
[ i86]
fame, and the difference to be but notional, as is
aforefaid : For they that fpeak in the fir ft man-
ner, mean, That it is not Gcd^s Will as in itfelf
immanemly confidered,but his will as going forth
to pt rdnce an effeft •, which emanation or exertion
is, from the efFeft, called by thofe that fpeak in
the fecond manner, God?s Executive Porer.
g. 12. The prime Reafon of the EfFeft, is God's
Wifdom, Will, and Power as the Caufe : And fo the
prime reafon why Means and Grace become effe-
ctual whenever they are effectual, muft be from
God the prime Caufe.
§.13. The firft Jmprefi on the Sonl moving it
toward the Aft (e.g. Frith) is the firft Grace in-
ternal (fob rat tone rffecti): And this Gcd him-
felf worketh on man as on a mecr Patient - 7 tho*
not antecedently to all former afts of Man, or
all preparative difpofitions, ^ ufually ) yet ante-
cedent to that Aft of Man to which it moveth :
So that as to this, i. Man is paflive> 2. and the
Divine Operation for the powerful Will *f God) is
not only fufficent hut effectual j for that Imprcfs
or Motu* is effefted.
g. 14. Though God being a Spirit moveth not
by fuch Contaft as Bodies do en each other, yet
muft we conceive of his motion, and the motion of
all Spirit* en Bodies, as analegom to corporeal Con-
taft, and as a motion by Efflux and eminent Con-
taft of Virtue and Eflence, according to the more
excellent na:ure an& operation of Spirits *, or elfc
we cannot conceive positively of them.
§. 75. It is already proved, that God ufeth
variotu degrees of Imprefs or Motion on Souls } of
which fome da by their proper power or degree fo
afcertain the efFeftj that the Argument is aiwaies •
good
[i8 7 ]
good as a citifa, Cwhere-ever God doth fo move,
there the Effeft (that is the Aft, e. g. Faith or
Con fern) follcweth : And this Grace is effeftual ex
propria vi vel virtute : But that Gcdibmetimeope-
h by a lefs Imprefs or Motion, which doth not
from its own force inftrr the effeft, but fo far
difpofeth the Mind or Will to the Ad, that the
man can do it without any more grace } which is it
that is called Sufficient Grace, as aforefaid.
§. \6. It is a thing not to be believed, that
this latter decree of Diime motion is never eventual-
ly ffiftwl to the Aft: Seeing, i. it is granted,
that there is fuck a Power in Man's Will as c.nzOi
in fome cafes by that degree of Grace called Suffici-
ent: And frnftra fit pot entia qua nunquam reducitur
in a&nnu 2. And it's granted, that the Angels
and Adam did aft by luch help. Therefore as
to afts preparatory tefoft fpecial Fuith, few do af-
firm that they are all done by fuch Grace as is
neceffarily effeftual ex propria vi alone, but that
Efficient Grace leaveth them often to Man's
Will.
§. 17. Therefore all that reraaineth, is to re-
folve what is the reafon of the certain effeft when
we believe ? To which I fay, 1. It is ever an
effeft of two Caufcs (at feaftj God's met -on arid
man's faculty *> and fo both muft be faidtobethe
Je of the effeft. 2. Bat nuns m/l is no Caufe ■
( fave a Hcipicnt Canfe) of God's Part or Imprefs.
3. God fometimes, at leaft, maketh fo powerful an
Imprefs y as doth ncceffarily determine mans mU %
hy a Nccefficy confident with his Liberty. 4. It
cannot be proved by any man, that no manke-
Heveth by that fnfficient Alotion, which doth not
ncctfarily determine his will *, feeing many prepa-
ratory
ratory *&s are done by fuch a motion. And it f s
probable that it is ore fo. %. But the certainty
of this, or when and how oft it is fo, no man can
know.
§. 18. But by which degree of Grace foever
the efteft be produced, Hill God's Will is the chief
caxfe of it *, which can procure the efFeft infallibly ,
when it doth not neceffuate .' Yea, and his premo-
tion or imprefs called Sufficient , is incomparably
more the caufe than Man's Concourfe is ^ though
God leave fome part of the Caufation to man's
Free-will.
§, 19. But when the Effect doth not follow,
that is, when men believe not, it is mats will
by omiffion and refinance, that is the chief caufe,
and culpable, and not God's omiffion or non-de-
termination.
§. 20. The lame degree of divine Imprefs or
Motion, which prevaileth with a Soul predifpo-
fed by common Grace, is not enough to prevail
with fome others that are ill or indilpofed :
Though God's Abfolute Will and jlnjmrablc
Operation would prevail with any ? how bad fo-
ever.
CHAP. XVI.
Of the State of Heathens and others, that
have not the Gofpel.
§. i.TTHE opening of the feveraltXaws or
A Covenants of God before , hath taken
up mofl: that is neceflary'to be laid about this
point :
[i8 9 ]
point : The queftion, Whether any but Chrifiians
are fave^ is agitated on both fides by fo much
the fharper Cenfures, by how much the nearer it
feemeth to concern the Fundamentals of Reli-
gion,
§. 2. On one fide fome fay, That nothing is
more fundamental than Goa?s Nature, and Go-
«jernme?rt^ and Beneficence, and the Attributes which
belong to him in refpeft to each : And they fay,
That for God to be the Ruler and Be-
ntf actor of the World, and to bealfo Exod. 34. 5,
gracious and Merciful and Love it fdf, 6 > r -
and a Re warder of them that diligently "
feek him , are our Furdamentals \
which are not confident with this, That 2II tr.e
World fince Adam , except a few Believers or
Jews and Chriftians, that were born from Adam,
under as abhlme a necejfity of being remedileHy dam-
ned, as of dying.
§. 3. Here they ufefirft to confiderof the«/*/d*r,
viz.. 1 . That it is not pall the fixth part of the
World that are called Chriftians. 2. That the
far inaieft part of thefe (perhaps twenty to one)
have not competent mtam to underftand what
that Chriflianity is which glveth them their name,
and which, as to the name, they profefs. The O-
caflians, Mengrdians, and Other Georgians , the Ar-
menians, the Mufcwites, the Cojjacks, the moft of
the Greeks and Abaffwes, yea, and Papifis, befides
the Coptics, Syrians, Neftaruns-, Jacobites, Maro-
nites, Chriftians of St. Thomas, &c. and too ma ;
Protefttnts are bred up in fo great ignorance, that
multitudes of them never are fufficiently taught to
underftand the EffentiaU of the Chriftian Religion
which they (nominally) profefs -, and therefore
are
are really much in the cafe of common Heathens-
§. 4. 2. They confider their imfoffibility of bwg
flavcd . For it is not only morally ( by Vice ) bun
naturally impojfible to believe that which was never
heard, read or nnder flood : So that their Damnation
feemeth unavoidable, efpecially to fuch as live in
the vaft: Countries of America, and much of Africa
and Afia, that are quite out of the reach of any
Inftruftions for the Chriftian Faith.
§..5. 3. And laftly, they confider the goodnefs
and mercifulnefs of God, declared in his Wcrd,
and in his great and manifold mercies to all the
World, and that he would have a righteous man
to be merciful even to his Beafl, much more to the
Bodies of Men, and moft of all to their SqhU, and
that our Rule and Motive is, Be merciful as your
Heavenly Father is merciful,
§. 6. And they think that the contrary-min-
ded, by over-doing, are the greatefl Hindcrers of
the Cbrifiian Faith, and Promoters of hfldelity,
while they make it feem fo contrary to GWVown
Attributes, and to humane Intereft, and to be aDo-
ftrine not of glad but of fitddejt tydings to Man-
kind, viz.. That none fhall be laved that hear
not the Gofpel, when it is few comparatively that
ever heard in or can hear it.
§. 7. On the other fide it is thought a dange-
rous undermining of Chrifl unity , to fay that it is
Aft. 13. 48. not abfolutely neceffary to Salvation ,
Mark 16. 16. and that any beiides Chrijtiansmvf
Joh. 3. 30". befaved : And it feemeth to them to
Job. 14. & be contrary to Gh rift's words,that//e
Ro.10.10.Ov. J
Mat. 11.27. Luk. 10. 22. Mat. 16. 17. Rom. 1. i6> 17.
1 cor. 2. io,e$v. 2 Cor.4. 3, Rom. 8. 1,9, 13. Luk. 19* IO -
that
[i9i]
that beltvetbnot, fiullhe damned; and that He is the
way-, the truth, and the life, and no man comet h to the
Father, but by him. And howJh^U they call on him
on whom they have not believed, &c. ? No man
tyewetb the Father, bnt the Son, and he to whom the
Son will reveal bim,1kc. And it feemeth to con-
found the Church and the World, , to fay, That any
are fayed cm of the Church.
§. 8 In this great Conrroverfie , that which
mull: fatisfie us, is to agree in fo muck a* is certain,
aisd to leave that which is uncertain and unk^mn,
undetermined : For we (hall know it never the more
for a confident pretending that we know it, when
we do not.
§. 9. And here the firft thing to be enquired af-
ter, is, What Law of God the World that hearer h
mt of Chr:ft, is new under, as the Rule of Duty
and ofJudgn:ei:t.And then, 2. to enquire, Whether
they fo keep that Law, as to be fared by it?
We can fav nothing to the fecond, without the
firft.
§. 10. And we have here nothing to doubt of,
but 5 1 • # hether they are under any Law cr none ?
2. // any, Whether it be the Law of Innocency as
made to'Ad^m, or the Law of Grace? 3. And if
the Law of Grace, whether of the firft or fecond Edi-
tion ? It muft be one of thefe.
§. 11. And, ill. It is certain, That they are
under a Law (and not only under a Phyfical Go-
vernment, as a Ship at Sea, or Brutes* are ) : For
elfe God were not their Ruler, and they his Sufc
jells, fo much as by Right and Obligation •, and
then they were bound to no Duty, nor in hope of
any Seward, nor in B*n£er-Q£any Punijhment for
Dif>
l-fi 11
C 192 ]
Difobedience : For where there is no £,aw, there is
no Trayffrtffion.
§. 1 2. It is certain, That they are not under the
Rule of the Covenant of Innocency made to Adam, or
the Lzto of Innocenvy, as containing the Precept , prc-
miant and penal parts, which is the fame with the
Covenant as offered. This I proved before :
(Though I was long ignorant how far that Cove-
nant was repealedjtil] Mr-Lavr/on's Papers (which I
laboured to confute ) did begin to enlighten me. )
God now faith to no man C I £* ve *bee life on
condition thou be per finally innocent, and perfectly
obedient 1"} Nor doth he fay £/ command thee to be
perfectly innocent , fmltfs, and obedient, that thou
may ft live : ] For no man is a Subject capable of
fuch a Command or Promife, being already a Sin*
ner.
§. 13- Ifanyfhould think that they are under
the bare preceptive part cf the hav* of Innocemy,
with the penal part, without any Promt fe, or prc-
miant p?.rt, or hope of life, this is certainly a mi-
ftake.
Becaufe, r. God hath no fuch Law, nor never
had, which hath no Premife % or prewiant p.;rt ; and
is not in a Covenant-form, what he doth by the
Devils^ belongeth not to our Qudtion -, but as to
Men, the/ muft be under a Covenant of Works,
or of Grace. And it were a hard Conceit to think,
that the fargreateft part of Mankind had never
any means to ule for their Salvation, nor any thing
to do for it, but were under a meer Sentence of Dc-
fpair and Damnation, as the Devils are, without any
offer of Help or Hope ; and confequently that none
of them all are gwlty of rcfufin? any fuch Mercy^
or neglecting any fuch Mtam and Duty.
2. The
C»9J]
2. The very nature of Ltwand Government tell
us , That if God command any Duty, it is that
the Subje& may be the better for it ; and he never
faith to any £ 0% w ptrfettly, and then pidt be
never the better for it. ]
§. 14. • Befides, the very Precept is not in force
in that fence as it flood in the Law of Innocen-
cy, for fo it bound only innocent Man to keep his
Innocency : But God faith not) Keep that which
thou haft loft.
§. 15. Obj. God u not bound to change his LaWj
if man fin.
Anf. I anfwered this before, That God is not
the Changer : But the Law will not continue tobe
zLaw, but by continuing to fignifieGod'/^wmz-
ing mlli And it cannot fb fignifie his governing
Will, when there is no Subject to be a capable ter-
minus : So that it ceafed, ccjfantc capaeitate fubdi-
ti y vd ce flame termmo. To fay, That the Law ftill
fignifieth what God would have had man do while
he was capable, is true j but that faith no more
but that C I? Kas oriCe a Law^ and now is none : ]
For fo it may do by the dead, yea, were they
annihilated, even tell others what God weuld have
had them do, but this is not a ruling Ad \ but
Lex t fit in fententiam. *And to fay, That at
leafi the Larv bindeth a Sinner to perfect Obedience
for the time to come y is to fay, That it binds not as
- the Law of Innocency, but as fome other Law, of
which we are enquiring.
§. 1 6. And it is a clear Truth (before pro-
ved ) That God brought all Mankind in Adam un-
der a Law and Covenant of Grace, founded in "the
Promt fe of the Viciory of the Woman s Seed : And his
dealing with all men ever fince, doth fully confirm
O is.
ri94]
it. And this Law made to Mankind in Adam and
Noah*, was never repealed to the World, but per-
fected by a perfe&er Edition to thofe that have
the Gofpel. Therefore we have two Queftions
here to confider. I . What Law the World was un-
der before Chriji^s Incarnation : And^ 2. whether
Ckrift refuted it to them ?
§. 17. ift. And it is proved, That on God's
part the faid Law of Grace continued : And man>$
jbifibedience could not here mtllific the Law, as
it did that of Innocency : Becaufe it was a Law
that allowed Repentance till the time of Death :
So that wkci they finned never fo much, they
were fliH obliged by it to repent^ that they might
be faved. Their Rebellion deprived them of the
Benefit, but did not end the Law, nor rendered
them uncapable of its Obligation. God made A-
dam, and after him the Heads of Families his
Priefts : He had then publick Worfhip natural, and
inftitmed facrificing, and the diftin&ion of clean
and unclean Beafts, Sabbath and Marriage, as well
as calling on the Name of the Lord, are exprefTed:
As the Covenant to Neah was the fame with that
to Adam, with fome. fmaU Addition, fo no doubt
were the Precepts of Noah. As the Canaanites
iacrificed, fo their marrying in the prohibited
Degrees, is called one of their Abominations .■
It's very probab!e> that not only the Decalogue in
fence* but alfo all, or moft of the particular Mo-
faical Precepts, which are but the Inftances, Ex-
plications,and Applications of thofe Generals ? werc
given before the Flood \ and fome more, which
evrti the Nations Traditions kept fome remem-
brance of, though aot named particularly in the
T«t.
§•18.
[195 3
§*i8. And it was not God y s Covenant of P#-
:uliarity with Abraham and the Tews, that ended
it to the reft of the World ( as I before pro-
fed. )
§. 19. So that though there be difficulty in.
opening the Terms of the Law of Grace, as it
flood to all Mankind befides the Jews, there is no
difficulty to prove, that it did indeed fo con-
tinue-
§.20. And that Chrift hath not repealed or
mBified that Law of Grace to the World that ne-
ver hare theGofpel, which they were under be-
fore his coming, is evident. 1. Becaufe he came
for the Benefit , and not the Deftrftttion of the
World, to make their Condition better, and not
worfe: But had he nullified that Law of Grace to
all the World, and given them no better in its
ftead, fave to a few, he had come direftly by
himfelf to take away their Mercies, andmakethem
rniferable.For it is certain,that though the Apoftles
Commiffion was to preach the Go/pel to all Nati*
ens, and every Creature, yet it is comparatively
but a fmall part of the World that ever heard
it, or had the.means to know and believe in Chrift.
And all the reft were under a Law of Grace before,
arid therefore are fo fiill. 2. And if Chrift re-
pealed thatLaW) by which Act did he do it? Not
by making a better Edition, for that could not have
jpny fuch Effeft to th«m that never did, or could
know of that Edition: And there is no other Re-
peal to be found in Scripture. 3. And if the Law
of Grace be nullified to all the World that hear
not the Gofpel, are they fince under any Lam of
God,or none *, if none,they are either no Men or dam*
nedMtn ; for they are no governed Subject ; If they
O 2
C *9<$1
are under *ny, what uit? The Law of Innocency I
have proved it is not : And the G O S P E L ( or
fecond Edition of the Law of Grace) it is Hot.'
For that cannot oblige where it never is promul-
gate : It being 2. fuper natural Revelation, can ex-
tend to none to whom it is not ( direttly or in-
dire&ly ) fent ? Therefore it is evident , that.
Chrift leaveth fuch under that Law which he found
them under.
§# 21. What this Law to the World contain-
ed, having before opened, chap. 12. §.3. I
ftiall not repeat it, but only here add, 1 . It is cer-
tain, that though this Law make perfiEt Obedience
for the future to h^ a Duty (to them and us) yet
not to be the Condition of Salvation ; but that it
doth hereto accept fincerity. 2. That it maketh
not the particular Articles of our prefent Creed
about ChriiPs perfon , Birth, Life, Death, Re-
furredtion, heavenly Interceffion in our Nature,
necejfary to their Salvation : For before Chrift's
Coming, nojewilh Believers could believe, That
this Jtfu$) in his demonftrable Perfon, is the Chrift^
but that Chrift Ihould come : And after he had
long taught them, and pronounced them blefled,
the Difciples knew not that he muft die, rife, a-
fcendj intercede in Heaven, come again, &C 3. It
is certain, that all that the Prophets had any way
foretold of Chrift to the Jews, was
Luke 14. not of abfolute neceffity to Salva-
tion to the Jews themfelves to be
tnderfiocd, much lefs to the World that never
heard it : For Chrift proved out of the Prophets, |
That he was to die? and rife, and fo to be glorified , 1
when yet the Apofiles had not underftood it till
that time* And the Tewifli Believers had very dark I
(if
[i97 3
( if not erroneous ) Notions of the perfon of the
Mefliah to come. And to believe that he fhould be
of Abraham"** Seed, 25 it was part of Abraham 7 s
Covenant of Peculiarity^ fo it feemeth to be necef-
fary only to fuch as were under, or knew that
Covenant, and not to all.
§. 22. And it is certain, that when the Meffiah
w at come, they were not bound to believe that he
was yet to come(though they knew not of his coining)
becaufe it was then an Untruth.
§. 23. The proclaimed Name of God, Exod.
24. with Pfal. 19. Prov. 1. Aft. 10. and 14. and 17.
Rom. 1 . and 2. Heb. 6. 1 1 . do feem to be the Expo-
fitions of the true Sence and Tenour of that Law
of Grace, Gen. 3. 15, which the World before
Chrift's coming, was under, and yet is, where
the Gofpel cannot be had.
§. 24. The Texts that fay, He that believeth not
foalt be damned, plainly refer to fuch as hear the
Word to be believed, and fpeak of the Unbelief
of what is revealed, and not of what is unre-
vealed.
§. 25. Rom. 1 o. faith no more, but that no man
can believe in Chrifi without the Revelation of him
by f reaching or declaring ; and that no man that
heareth, can be faved without believing in him f
nor no man faved at all without that Faith, which
the Law that he is under, maketh necefTary to Sal-
' vation. But if all were damned that believed not
that this Jcfas is ferfonatly the Chrift, all before his
' Incarnation mufl be damned : But if not all before,
then the fame thing was never made necefTary after
to all that could not poffibly hear of it.
§. z6. The fame I fay of Joh. 1 4. 6. No man
cometh t* thtfather 7 fat by me. 1. No man is rt*
O X CMC*-*
C i9» 3
ivticiled to God, zndpardoncdy and hath right to hfc
(in all Ages of the World) but for the fake of the
pieritmoHs Sacrifice and Righteoufnefs of Chrift, as
promifed, Gen. 3. 1. before, and performed after :
But this was the part of God and our Redeemer,
which he promifed in his part of the Covenant,
and performed : For God wai in Chrift reconciling
the world to himfelf , not imputing to them their
fin}<> ( fo far forgiving them, as to make an Adt of
Grace and Pardon , which he committed to his
Minifters to proclaim, ) 2 Cwv 5. 1 9. But, 2. on
wans fart it is not the knowledge and belief of this
!jefus incarnate ferfonally, that was made necefiary,
to all before his coming, and therefore not to all
after. No man ever came to the Father, but by
the Son's Merit and Spirit y nor without a confent-
ing Belief and Affiance in God's redeeming or re-
covering, pardoning, faving Mercy, and true Re-
pentance, and a fandtified Soul, which is in love
with God and goodnefs: And whatever wasab-
folutely neceflary in the terms of the firft Edition
of thg Covenant of Grace, even to all the World
before Chrift's Incarnation. But Chrift never
meant, that no mtn'bef ore his Incarnation (or fince,
that heard not of him ) did come to the Fa-
ther without believing that which the Apoftles
themfelves long believed not, after they followed
Chrift.
§. 27. The reft of the World neve not bound to
know (b much of the Meffiah as the Jem, as having
not the fame Revelation.
§0 28. 1. Having proved that it is a Law o\
Grace that all the World is to be rnkdzxA judge*
by, it remaiheth to be enquired, Whether any oj
Shea th*$ b*n mt the Go{pcl> d* ks'ftht ConditUnA
C ml
of this Lm % and fo are justified by it, and fa 2
ved ?
To which I anfWer, i. That being, a matter of
/*#, it is not of fo great Importance for us to
be certain of it, as fome imagine : And who can
be certain of the Affirmative, unlefs the Scrip-
ture affirm it \ when if we knew all the World,
one man cannot be certain of anothers Sinceri-
ty ? And much lefs can any be certain of the
Negative, without Scripture Negation , feeing
no man can know every man in the World, and
every Heart.
§. 29. 2. But it is exceeding probable y at leaft,
That God would never govern many hundred
parts of the World (compared to the Jews)
before Chrift's Incarnation, and five fixth parts
fince his Incarnation, by a Law of Grace, which
yet no perfon fhould ever have effe&ual Grace
to keep as far as was neceflary to his Salva-
tion. Every Law *f God is a Means , and ap-
pointed the Subje&s the ufe of much Means for
their own Salvation : Theft means they arc
bound to ufe, and fhall be condemned, if tbey
ufe them not \ and that none fliould ever ufe
them favingly, is an Aflertion fo unlikely, that
he that hath the boldnefs to affirm it, fhould bring
certain Proof of it, which the Scripture, I think f
doth not afford him.
§. 30. But what numbers do perform the Con-
dition and are faved, no mortal man can tell :
But in general we know, that God ufually work-
eth in Congruity to hu appointed weans, and conle-
quently that far fewer are faved where lefs weans
is vouchfafed, than among Christians who have
herein the unvaluable vre-emimnce above others.
■0 4 S-3».
[ 200 ]
§. 3i. For a$ the Jews had both the common
Covenant of Grace, and alfo the Covenant of Pecu*
liarity, fettjng them above all others } fo the Chri-
stian Church hath both the common Covenant of
Grace, and by the fecond edition of it a Covenant
of Peculiarity •, both iealed by Baptifm and the
Lord's Suffer, as the Jews Covenant was by Cir-
cumcifion and the Paflbver : Yea, our Covenant-
Privileges fet us above the World, incomparably
higher than the Jews were.
§. 32. Yet ftiould we take warning by the
example of the Jews Pride, who were fo confi-
dent that none were faved or beloved but them-
felves> that thejf defpifed the reft of the World,
and provoked God to cut them off, and call the
Gentiles into higher privileges : So fome Chri-
stians fo truft to their Gofpel-Pcculiarities, (as the
Jews did to their Law) tfcat they defpife all the
World befides themfelves, and can eafilier believe
that God will damn a thoufand millions that never
heard the Gofpel than one of them, who have no
more real Holinefs, than many of thofe whom
they defpife. But it is our Duty to be thankful
both for our excellent Peculiarities, and alfo for
the commoner Mercies unto others.
And I wifh the impartial Reader to ftudy,
'Mai 1. 10, 11. whether even this be not the
fence, t Nor will I accept an Offering at your handy
for from the rifing df the Sun to the going down of the
fame, my mame is great among the Gentiles, and in
every plate Jncenfe offered to my name, and a pure
Offering : For my name is great among the Heathen \
faith the Lord of hojts ', vui ye have polluted it. j
Our Tranflators have, as Expofitors, thrice ( at
theleaft) added the future Xtxik [jhaU bel But
all
[201 ]
all the old Tranflations, Syriacl^, Caldee Paraph.
Greek, Latin, &c. put it in the prefent Tenfc
[ is great, is offered. ] I do but defire the Reader
to ftudy it. It's ftrange , that all the ancient
Churches fhould mifunderftand it/ It fcems more
probable by the Context that the Hebrew Text un-
derftccd the frefent Tenje ( none being cxpref-
fed.)
§.33. If we might imitate our Father Abraham
(who yet faw Christ's day and rejoiced} we fhould
fuppofc the number of the faved through the world,
to be very confiderable: For as I faid elfewbere,
though God had told him, that Sodom was fo
mhc}) worfe than the reft of the World, that God
would deftroy it , yet Abraham thought there
might be fifty righteous ferfons there. It's like he
thought not worfe of the reft of the World,
§. 34. • Obj. Ton fern to make the reft of the
World ha f per than the Jews ; for they had a Law
that WQidd juftifie them, and fo had not the Jews.
Anf. The fecond aflertion is falfe : The Jews
were under the Law of Grace, which /Wcalleth
the Promife, and might be juftified by it, and had
greater helps to know and keep it than the reft
of the World had. But when they f ooli/hl y fK
parated their MofaicA Law from the Promift or
common Law of Grace, /W tells them, by the Deeds
of that Law no flefh could be juftified.
§. 35. Obj. VoyoM not thus confound the World
and the Church t Arf. No : I ask you, Did he
confound them before (Thrift's Incarnation, who
thought that more than the Jews were laved?
Certainly no : No more do I now.
§. 3$. The word [Church] is foretime taken
fo properly and ftrittly, as to fignifie only thofe
that
[ 202 ]
that are under the Covenant of Peculiarity : And fo
the Jews before Chrift's Birth, and Chriftians
fince, makeup the Church, (and foirtc few per-
haps before the Jews Covenant.') But fometimes
it is taken mote largely , for the Kingdom of
God : For all that are in a Bate of Salvation^
under the feveral editions of the Law of Grace.
And fo Job and his Friends, and Melchizedcck^ and
many others, before, and all now that love God
and Holinefs fincercly, are of the Church. Accor-
dingly by the [World] is meant,. either, i. All
Men as under the Redeemer's Law of Grace, antece-
dently to their Confent ; and fo all the World be-
long to Cod's Kingdom, as fubditiobli^ati. 2. Re-
bels that refufe Confent : And fo they are of the^
Kingdom by obligation,, but condemnable for Re-
bellion : And thefe are the [World] in the worit
fence. 3. Confenting Sub jells under the Common
Lave of Grace, who yet were not Jews, nor are not
in the Covenant of Peculiarity : And fuch are in a
fiat e of Salvation, though not in the Church of the
, pcnlUr fas the Subjefts of Melchizedeck., Sem y &c.)
and fo are both in the Church and in the Werld,m
feveral fences
§. 37. Having delivered that in this great Que-
stion which feemeth to me agreeable to God's
Word, I advile thofc that ufe. to aflault fuch
things with reproach, which they find reproached
by their Party, to remember, that God is Lore,
and Chrift is the Saviour of the World, and the
Pharifaical Appropriators of Mercy and Salvation,
do feldom know what fpirit they are of.
CHAP,
[203 ]
C H A*P ; XVII.
Of the Necefjity of Holintfs , and of Moral
Virtue.
§. \.TJL L I N E S S is our pedication^ Septra-
JLJL tion^ or Devotcdnefs to God, and alie-
nation from all that ftancjs in compe- Zec ^ f
tition or contrariety to God. 2 , 2 j££
i. p. HcK
3. 1. 1 Pet. t.if, 16. &2. 5,9. 2 Pet. 3. 11; - ExoJ. 19. 6.
Deut. 7. 6. & 26. 19. &28. 9. Ifa. 62. 12. Rom. 11. 16.
§. 2. It is our Separation to God as the Creator
of our Nature, and our Redeemer 7 and the Author
of Grace i and owe Felicity, and the Caufe of Glory :
As the /?*/? Efficient , faprcme Dirigent y and «/ri-
mutely final Caufz.
§. 3. It is our feparamn to God as our Oavw
by Refignaxton, as our £#fer by Obedience, and as
our Benefactor and ultimate End by Thankfulnefs and
£<n/* , in the acknowledgment of his infinite ^n*^
wifdom undgoodnefs, as cjfenrial to himfelf, and re-
lated to his works.
§. 4. Holinefs is our iifpofitive^ actual^ and rr/*-
r#w reparation to God ; 1. When our Souls are
habitnaSy inclined to God and to his Will. 2. When
we a& natty give up our f elves to God and to his will $
by Confent firft, and Obedience and Lore after:
3* It fignifieth the relation of the Perfon as thus
habi-
[204]
habitually and a&ually fcparatcd. ( A holy Prieft-
hood, i Pet. z. 5,9, ii.)
§. 5. Holiwfs is the Habit and Aft of all the
three Faculties of the rational Soul ;
iThef. $. 23. viz.. I*%0fthe vital Active Power by
Eph, 1.18,19. Quickening %x\& Strength. 2. Of the
A Co 6 ' *?' ******& $y~!llumnation. 3. Of the
ley. \x y %2 Will by Converfion, Love or Compla-
cency.
§. 6. The Soul as fenfitive^zni the body it f 'elf \
arc faid to be fanitified, fo far- as they are dif-
pofitivelyand a&ually fubjeft and fubfervient to a
holy Soul in HoUnefs^ and related accordingly as fe*
paratetorSod.
§. 7. Oni Holinefs is no alienation from the
Creature 04 a Creature^ in its due place and fubor-
dination to the Creator, but contrarily containeth
our Honour of, and Love to, all Gcd's Creatures
for his/tf^? and impref^ and a devoting of all that
is ours to his ufe : But it containeth
Lulc 14* 26, a renunciation of that which is 2-
*7>3 r > 33- gainft his Honour and Government
and Love, as fuch.
§.8. As God communicateth Holinefs really and
relatively to Man , fo /^/)> ftrfons communicate
fuch Holinefs to Creatures below them, as conlift-
eth in the ufe and relation of things feparated to
Gdd,hy a due ft partition of them by their dedica-
tion and holy ufe : and that in various de-
grees.
§. 9. True Kolinefs is the Health,the Rectitude,
„, "j- the Honefty, the Tuftice of man's
Keb. 12.14. Col. r. r , ./ *. ** r tr .
a*. Eph.1.4. & 5. Soul -i and therefore necefjary^
*7. 1 Pet- 1. 16. as his £#/# by God's Law, even
of
[ 205]
of Nature , and to. his Happinefs both in the
very nature of the things and by the determination
of God's Law. It is a contradiction to be kappy
and unholy, Rev. ao-6".
§. 10. Holimfs is the etid or perfedtion of our
Nat art 7 and GodTs chief Intereft in man, and is be-
gan by Grace and perfected in Glory. Epb. 5. 27.
& 4. 1 <S, & c
§• 1 1 . The Ff*r of God and his Jndgpients^ and
a Care of 0*r 01*77 ^xWj, and a Sorrow for $*>,
and a dedre of Happinefs, nay be not only Prepa-
ratives, but lower parts of Holintfs 5 but the true
formal fpecifying nam e or it confifteth in a love *f
Gods infinite goo/fatfa and a Will addicted to obey bis
Will % or a Pieafedncfs in pleafvg
Htm * : This is Holinefs. % * ££*• IO -
» 1 Theff 2. 4.
1 John 3. 22. Heb. 13. 21. Col. 3. 20. Heb. ir. 5.
§. 12. Eecaufe a man is denominated accordiflg
to the predominant bent of his Will (or Soul) he
is not to be called Holy who hath £>me flight in-
clination to fkafe God y and'morc to pleafe his own
carnal Appetite and Will j or greater love to the
Creature than to God.
§.13. Chrift himfelf came into the World to
recover linful Man by Holinefs ^ Luk , y#
+ to God, and difclained not to be Eph. 4. 24. *
a means of Man's San&ification, and 1 Their 4. 7.
to make this the notable operation of **eb. * 2 • IO -
his Holy Spirit on us. Rom * 8 * J > 9 . .
§. 14. Whatfoever Law Men are under, before
Ghrift or.fince, Jew or Gentile, Works or Grace,
no man can be faved and happy without Holi-
nefs i that is , unlefs they be devoted in Obe-
dience
[ 206 ]
dicncc and Love to G O D and Goodnefs.
§. 15. No man can be damned that is boly 7
while fuch i nor can God haee and make miiera-
ble thofe that truly love him and his governing
Will.
§. 16. Yet a perfon that is holy may deferve
Damnation^ deferving to be dented that help of the
Holy Spirit by which his Holinefs mufl be continu-
ed : And as to be ftved is to be perfe&Iy fanttified y
fo to deferve Hell, is to deferve to he forfaken, to
the total lofs of Holinefs. And fo though it be hard
for us to know whethqr Adams firft lofs of Inno-
cency was a total lofs of Holinefs, yet if it were
not, it was a forfeiture or divine help, and fo a
mediate lofs of it. And fo a man that loveth
God fincerely,,may by great Sin deferve to be de-
prived of the Spirit, and therefore wemuftpray
for the pardon ot fuch defert for the fake of Chrift,
though we canaot be damned or miferable while
holy*
§. 17. Obj. But how doth God love a holy Soul
if he forfafy him, and with-hold his Spirit ? And if he
be not loved of God, he is miferable ? If he be loved,
he will not be forfaken.
Anf. Anfwer this your felf as to the Cafe of
the Angels and Adam. God loved them, and yet
not fo as to fecure them from the lofs of Grace :
But he fo far loved them efficiently, as to give
them that grace by which they conld perfevere ;
but not that by which they necttizxily fionld per-
ftvere -, and he loved them complacentially, ac-
cording to the goodnefs which was in tfyem> and
yet they loft it #
§. 18. Obj. Thtr is beca*fe they mre left to
their Free will, and had but Efficient Graff, ami
ffot
[ 2o 7 3
not efficacious determining Grace : But it is novp other-
rvifc with alt trut Believers.
Anf. True Believers have not determining
efficacious Grace,to prevent allfn^ nor all fuch fin as
Noah, Lot, David, Peter did commit : And that
fin delerveth an anfwerable defertion of God, it
being a defer ting him firft fo far : And though
God pardon it, yet the defcrt is prefuppofed to
the pardon \ for i( is defert of pumfhment that is
pardoned.
§• IP- Queft. If a man were holy, (that is, an
obedient Lover of God and Goodnefs*) without Faith
in Chrifty would that fave him ?
Anfw. i. The Covenant of Grace requireth
various degrees of Faith, according to its feveral
editions and promulgations : It is nat the fame
degree of Faith, as to the Objcfts extenfively,
which was required of Jewifh Believers before
Chrifl's Incarnation , as is now of us , nor the
fame^degrec that was required of all the reft of the
World as of the Jews. 2. But fuch a Faith ia
God our Redeemer as that Law which men are un-
der maketh neceflary to Salvation, is neceflary to
Holinefs: And to ask what God will do with a
man that is holy without Faith, is to talk of a noiv-
cxiftent Subjeft : There is no fuch man \ for
without Faith it is impoffibie to pleafe God : for he
that comet h to G*d tnuft believe that God is, and
that he is the Rewarder of them that diligently feck,
him, notwithflanding original and adtual Sin, and
the Law of InnQcency condemning us , and there*
fore that he is under a pardoning and rewarding
Law of Grace, Heb. 11. 6. No man can be fan-
ftified without the Merit, Doftrine and Spirit of
Shrift, nor without that degree of Faith which
the
[ 2oS ]
the Covenant which he is under requireth.
§. 20. Queft. What if 'a man thxtWM fanfti-
fied by believing, jhoald retain his Holinefs, or Love
and Obedience, and fafe his Faith in Chrifi ?
Anfv. It is a thing that never was nor will
be -, and not to be difputed of.
§.21. Moral Virtue in the proper fence of the
word, is the fame thing as Holinefs taken com-
prehenfively, as containing our Love and Duty to
God, and to man for God's fake : But as Holinefs
is taken narrowly for our Love and Duty to GW,
as diftindt from our Love and Duty to Man, fo
Moral Virtue is the genu*, and Holmtfs the chief
/pedes of it. And thus we take Moral Virtue and
Moral Atiion, and fo all Morality, as contradi-
ftinft from Phyficks or things mecrly natural, not
falling under the genu* moris : And fo Virtue and
Vice (or Sin) are 111 that is Moral, that is, Moral
Good and Moral Evd: And this is the firft and
moft notable fence of the word.
But fome of late have ufed Moral as contra-
diftincft from Holinefs or Grace, or from infufed
Habits, or from Faith and Chriftianity ; and fome
tell us confidently but faldy, That this is the moft
fit and famous fence, and the word fo to be taken
when not otherwife explained. It's the fad cafe
of Mankind, that we have no words but what are
liable to ambiguity : And it's the unhappinefs of
the' Church that hath fo many Teachers that will
difpute, write, and wrangle about words unex-
plained, and in the end fhew , that under di-
vers terms they mean the fame matter in which
they are agreed and know not their Agree-
ment;
§. 22. As
[209]
§•22. As Holinefs is fometimes taken fo large-
ly, as to comprehend all that God commanded^
and fometimes for the natural part of our Duty
( Love and Obedience) as diftindt from Faith in
Cbrift-, which is tftc mediate Grace, and of fuper-
natural revelation ; fo is Morality or moralVirtuc
diftinguifhed. #
§. 23. They that take moralVirtne phil.4. 2.
fo narrowly and improperly, as to lPeti. 3^.
mean no other mural Vtrtne than pro - I2 - 4-3 r «
Heathens had, or than is taught in & 3 1 - 2 ^
ArifiotWs Ethicks, (hould firft tell us,
That this is their fence *, gnd then they may
boldly declaim againft thofe Preachers that take
this for fufficicnt } or that preach no other :
For Scripture and Chriftianity were to little pur-
pofe if they taught us no more than the Wri-
tings of Philofophers do.
§. 24. And no" doubt but it is a pitiful fign
and an odious Crime in a Minifter of Chrift, to
fay little to?the People of the Myfteries of Man's
Redemption, the Perfon, and Offices, and Works
of Chrift, the Covenant of Grace, and the Impe-
rial Bleffings given by it, our Union with Chrift>
J unification, Adoption, and the fpecial Works of
the Spirit on Mens Souls, and all the Duties and
Pleafures of a Heavenly Converfation, in the love
of the Father, the Grace of the Son, and the
Communion of the Holy Spirit, and all this un-
der pretence of magnifying and preaching up the
•Love of cht Brethren , and Charity to the Poor y
and Jnfiice , and Te?nf trance •, as if M*n were
our GW, and to wrong man were the only Sin y and
to wrong God were none) or God could be no other-
waies wronged.
P §,2 5. But
[210]
§. 2$. But Covetoufnefs and Pride contradideth
their own Doftrine : For among their good works
thofe of Piety are firft extolled -, and thofe are the
enriching of the Church, ^nd that is themfelves 7
and why them more than the poorer People about
us ? Becaufc they are fare d perpms, and belong to
Cod, and fcrve at his Altars ? Very good. And
is Piety to a [acred ferfon ( and fuch as they) fo
great a Duty , and yet our Piety as immediately to
God him f elf, an indifferent thing, in comparifon of
our Duty to M*n ? Yea 7 fome ufually make that
partofrk/V Piety which confifteth in theobfer-
yance of their own Traditions and unnecefjary In-
junctions, to ieem of great weight, while the
holy obfervance of God's own Laws is perhaps ac-
cufed as too much precifenefs or hypocrijie ; when in-
deed the Hypocrite is he, that inftead of the life and
ferious praftre of true Chriftian-Holinefs, fers up'
and refteth in the Image of Holinefs, and certain
formalitiel, that are lifelefs, to deceive himfclf and
others. f
§. 26*. Where there is no Faith and bwe to God,
nor Duty done in obedience to God, there is no true
tnoral Virtue, but fomewhat equivocally fo called,
whatever good fuch may do to the Commonwealth
or to their Neighbors ; for it wanteth the principle,
e#dJand object that fhould inform it.
§. 27. An Hypocrite may bz faidto have moral
1 Virtue, as he may be faid to have Holinefs, that is,
only fecundum quid, yea. but analogically -, yea, but
tquivocalfy, in that he hath no other fort of Faith
and Love and Obedi-ncc.
§. 28. An In fdeP i moral Virt He , and all unfan-
ftified Heathens or other perfons, is of the fame
fort only with this defcribed of the Hypocrite:
And
[ 2"']
And they err not that fay, They have no true moral
Virtue, but analogical.
§. 29. Yet Nature and common Grace do give men
that which is f r#(y ^ood (and not only /»*##* malum}
and may do much good to others, 2nd fometof^w-
/e/W, and is truly laudable and amiable, confidered
without the mixture fimply in it felf : But becaufe
the contrary evil is ftill the predominant part in
all the iinfanftified,>*t will not properly denominate
them ^eodmen, nor the whole attira a goed attion^
faVc equivocally, analogically or feemdum quid j
becaufe the form denominateth , which is here
wanting.
§. 30. But if any one think otherwife, that the
name of moral Virtue, yea, or Holintfs, is due to the
be ft actions or habits of Heathens , Hypocrites, or any
nnfani&ifted men, it is but a Controverfie de nomine?
a d no otherwife to be regarded, while we agree of
the things fignified by that name.
§. 31. It is certain, that now there is no moral
good, in any man on Earth, that is not 4he efFeft
of form Grace of God, common or fpecial ; for even
Nature now as reprieved, and maintained is an effeft
of common Grace -, much more farther gifts : But it is
perverfenefs in fome School-meft, who make com*
men Grace and fecial (at Icaft as to Faith) to be
differenced only in the CaHf*tien,one being not i$u
fufed and the other infufed, but the fame in aft, and
fo that no man can know whether he have infufed *
or acquired Faith (which fome call but a M$rM
Virtue,*)
P % CHAP,
[2I2T]
CHAP. XVIII.
Of the neceffity of Faith in Chrifi y where the
Gofftlti m*de known.
§. *; TNfidels take fcandal from Chrift's making
J| Faith inhimfdf to be fo neceflary to .our
Salvation, as if it tended enly to his Honour, and
were in its own Nature of noneceffity to our hap-
pinefs, but arbitrarily made fo.
§.2. And their reafon alfoag^inft thisnecef-
fity, is, becaufe believing is an aft of the Intellect ^
and InttlUttion is not free, and in its felf is no mo-
ral Aft. A man cannot know or believe what he
would, no, though he molt earneftly defired it ;
And will God condemn men for that which they
fain would do, and cannot ? Efpecially when mens
intellectual Capacities do fo greatly differ, that
fome feem to differ but little from the Brutes.
§. 3. This Scandal arifeth from their not well
underftanding the Nature and Reafons of our Faith
fit Chrift. 1. They falfely fuppofe it to be only
an Aft of the Intellect ( where many Divines have
given them the Scandal.) 2. They falfely fup-
pofe, That the Intellect herein is necejfitated to un-
belief. 3. And they confider not the Ends and
Vfes of our Faith.
§.4. 1. The true nature of our Faith , is our
Trnftwg in Chrifiy as onr Saviour ^voho hath reconciled
U4 to God, by h* Sacrifice nnd Aferit^ that he may
bring m to God 7 by 7 unification, Adoption, Santlifica-
tion , and Glory. It Containtth Jijfent^ Con/tnt,
ar.d
snd Affiance, though through penury of Words*
we are fain to call it by fome oneofthefe names
oft-times, as the occafion requireth : But indeed
the very fence of *w, fides, and Tmft, incladeth
ail. And when the Aft of the Intelleft only is
named, it is as including, or informing both the
other. •
§• ?. 2. Though the'Intellett be not free of it
felf, it is free by participation, being quoad excr-
citkm, under the Empire of the Will that is free.
And the Will by commanding it to aft, fcarch,
thinks, of the Evidences of Verity, may do fo much
towards the fpecifying of the hd, as that the ineer
weaknefs of Vnderftanding without the fault of a
victim Will, {hall keep no man in damnable Un-
belief.
§♦ 6. For Chriffc hath many ways provided a-
gainft meer Weaknefs of our Vnder ft ending : I. By
the ferwefs and plamnefs of ncccflary Articles of
Faith: 2. By the fulnefs of Evidence of Credt bili-
ty: 3 . By great Means and Helps for our Faith,
which he appointeth : 4. And by the powerful
Helps of his Spirit, which is ready to illuminate us
by thefe means.
§. 7. No man was ever yet known, that could
fay Q / have- done my heft to have obtained Faith >
and did mt obtain it.'} Though many can fay, /
came fly de fired to bdieve, and could not : Becaufe
thofe may defire it, that yet ufenot the means a-
right and faithfully, and that indulge their own
Prejudices, or carnal Lufts, which hinder it.
§. 8. 3: In the faving of Sinners, there is consi-
derable : T. The great Benefits already given in
the Purchase, Merits and Covenant : 2. The grea-
ter Benefits offered, and to be received hereafter :
P 3 3. Th«
[214]
3 . The Means to be fifed on our part for obtaining
them. 4. The danger and lofs, if wc mifs of them.
5. The ultimate End of him that giveth them.
§. 9. And, 1. will not any reafonable Infidel
confefs, That Thankfnlnefs is naturally dye for
great and ineftimable Benefits ? And how cafi a
man be thankful for that which Be believeth not was
ever done for him, or given him ? Or qpn he be
thankful to he knoweth not vehorn ?
§; 10. 2. Do not great Benefits freely offered ',
require Acceptance '■? And how can a man accept of
that which he believeth not was ever purchafed ,
procured, or offered him ? Will you accept ajha-
ttow ?
§. ir. 3.Chrifl: never meant to carry Slug-
gards afleep to Heaven, but to favc them in the
nfe of his appointed means. 1. They mufl learn and
obey his Dotlrme , and can they obey it that beLeve
It not? 2. They muft take Heaven procured by a
Redeemer for their Hope and Portion, and love, de-
fire, and feek it above all : And who will do this,
that believethit not, and the Word that promifeth
it ? 3. They muft take Chrifi for their Ottide, and
Mediator, and Inter ctffor, to bring them thither \
and they muft forfake all here that (lands in com-
petition, that they may obtain it : And can you
do this, and nolbelieve and trufi him that muft fave
you ? Will you venture your life in the Hands
of a Phyfician, and take his Medicines, if you be-
lieve not that he hath Skill and Will to cure you ?
Will you leave your Country* and follow one o-
verSeas, that promifeth you a Kingdom, if you
trnft him not?
§.12.
§. 1 2. 4« And who will avoid Sin, Temptati-
ons, and Hell, that believeth not him that tells
them of the evil, and of the danger that is before
him ?
§.13. ^. And God can have no lower End mlti-
mutely than Him J 'elf \ and the Glory of ovxRtdec*
mcr Is more excellent than mine or years. And
therefore if We have the Salvation, it is meet and
neceflary that G*d and our Redeemer have the Levg
and Thanks, the tnife and Glory of it.
§. 14. Yet hath not God arbitrarily made Faith
more necelfary than it is in the true Reafon 2nd
Aptitude of it to its Ends. He hath not made to
all zFaitbTo ncceflary of Chnji, and his Inter cef-
fan ^ and therefore though Infants and Ideots can-
not a<ftua!]y believe, they may be faved by Chrift:
And though thofe before Chrift believed not all
that we muft now believe, nor the Gentiles before,
fo much as the jervs, yet neither of thgm were
thereby excluded from Salvation.
§. 15. Queft. Huh not Chrift made the Cafe of
Christians harder than it wot before his Incarnation^ to
Believers, by making fo many more Articles of our
Faith, and thofe of necejfity to our Salvatim ?
Anf No, no more than it is our Mifery to accent
of more Mercies and Benefits than were offered to
others. Oar Belief is not of numerous unneceflary
difficulties, but it is of fuch things as we muft receive*
and be Partakers of; it is the means of our uft and
frnition: Who would take it for a Mifery to be*
lieve that the King will give him a Lcrdfhip, or
that a rich Man wiil give him fo much Money, if
he will come and thankfully accept it ? Every aft
of belief is but a means to fome Benefit to be re-
ceived,
P 4 §• t6.
[216 J
§. 1 6. As Chrift is the way to the Father , and
the Mediator is to bring us unto God, fo Faith in
Chrift is the Mediate, or healing Gr^cc to help us
to Holi efsy or the Leve of God, which being its
End, h is much more noble than Faith in Chrift:
And Faith kindling Love to Gcd 7 and Goodnefs, and
Men } and Love kindled by Faith , is the Sum of
the Chriftian Religion. And it is no Difparage-
tntnt to Chrift and Faith in him, to be taken for a
Means ; or to ttuft him, as one that wiilfave tp the
uttermoft all that come to God by him.
cCHAP. XIX. *
Of the State of Infants as to Salvation.
i
Have faid fo much of this in two Books a r
gainffc the j4naba}>tifts y and in my Chriftian
Diref&ory , that I fhall therefore here be brief.
What meafure of Glory, and holy intellectual ope-
rations In;ants v fhall have after Death, we know
not j but we have reafon to judge, that they fhall
not be like Brutes, nor fo unintelligent as in the
Body, norfleep in anuna&ive Potentiality 5 but
be intclle&ual Agents.
§. 2. The Conceits of a middle ftate of thofe
unbaptized, as having yoenam damni, and not />*-
warn fenfusj we know not what to make of, untefs
they fuppofe them to be not a finally, but only fo-
ttntUUy intelligent : For one that is deprived of true
felicity, muft by kpovi>iv& it, have the fenfe of his
Privation. Nor do we find in Scripture any Proof
of
[2i73
>f their middle State, however Reafon may think
t congruous.
§. 3. The/ that think all Infants faved, go
mthefe different grounds : 1. Some think that
hey have no Jin : But if Pelagians could prove that,
t would be no Proof that they fhall have Heaven
)v Happinefs. 2. Others think that Chnft bath
wdoxedthem all that fin which was derived from
Adam : But either they mean , that his Sacrifice
tnd Merit immediately pardoned it ; or that he
larh pardoned them all by the Covenant, or Law
)f Grace. But, 1. Chrift's Sacrifice and Merits
ire given to God for Man , and pardon no man
mmediately, but only Merit a pardoning Covenant.
1. And that Covenant doth indeed in tantnm^
)ardon all men as far as common Mercy amounteth
o (for the remitting any part of the puniftiment,
sfo far to remit the fin. ) But the faving- pardon
n queftion, it giveth to no man fittu+Uy before the
ondition be performed; f}r it is but a coiiditio-
lal Pardon : Therefore as no one at age, fo no
nfant hath any Pardon given him by that Cove-
iant, that I can find, but only conditionally.
§. 4. All grant, That the Covenant pardoneth
he Adult only conditionally 5 and if it fhould par-
Ion all Infants thfolntely, their Condition would
>e O much more happy than that of the Adult,
is is not confident with what Scripture, Reafon,
md Experience fpeaketh. And there is no fuch
hing faid of them in the Word of God, and there-
ore not to be believed.
§. 5. Thofe that think not all Infants ( fb dy-
ng ) to be faved and glorified, are alfo of fe-
deral minds. 1 . Some think that none are glorified,
is being uncapable Subjc&s ( whom I will not be-
ftow
[nil
ftow the labour to confute, nor to open the ill
Consequents of it. ) 2. Some think, that fome arc
glorified) but none are fe/itfvely (wnrjhed with the
fir** /V/#*. Thefe feem to me lefs rational than
the former : For either Intents will have aftual In-
telleftion, and anf/verable Joys aid Sorrows, or
not: If not, the former, who reduce them all to
meer Potentiality) or the flate of Bruces, are in
the right ( of whom fome will have them to be VU-
tires after Death in vdncido acrco^ and fome are for
their Tranfmigration, and return to Earth. J If
yea, then as one part will have rational Joys, the
other muft have rational Sorrows, unlefs fome re-
turn to Earth, or fome middle ftatc y be bet ter pro-
ved than I have yet iken.
§.6. 3. Some think, that all that art baptized,
are faved, and no other, ( th ugh the reft have no
Pain. ) But, 1. this is not fuitable to the Nature
of God, as a Spirit, and as moft wife and mprci-
f*l\ nor yet to the Tenor of his Word, to lay
mens Salvation and Rejection upon a mecr outward
Ceremony, or Aft of Baptizing. The Seed of Be-
lievers may want it in many Cafes of Impedition j
and the Children of Cannibals and Infidels, might
by Souldiers be taken away by thoufands and bap.
tized againft the Parents Wills, and then turned to
them again to be educated : And who can believe
that barbarous Souldiers that muft themfelves ic
damned, can thus fave thoufands at their plea-
fores ? There are many Infants that have no right:
to Baptifm ; and why then fhould it fave
them t
§. 7. 4. Some think, that all that are baptized
b the Parents Con few, are laved : But what if a
Heathen, or Infidel, or Athcift fay, I believe not
in
[219]
En God or Chrift my felf, but for worldly Ends,
I defire my Child may he baptized ( whether
he fay, I will, or I will not educate him ur.to
Chriftianity. ) There is no (hew of Reafon, much
lefs of Scriptitre, that this fhould fave the Chil-
dren that are no better offered to Gcd.
§. 8. 5. Sojne fay, That all that any ChriJH<-
an (Siw.er or Hypocrite) offereth to God, and
is fo baptized, (hall be faved ; thatis, That hath
Chrifiian -Godfather or Godmother. But if fo, then
what if^hriftians take Heathens Children againft
their VWrs,and baptize them, and then turn them
home again? Are they faved by the Ceremony, or
by Confer* to the Covenant ? Not by the meer Ce-
remony, as is, and (hall be (hewed : Not by Con-
lent of any fuch Chriftian that hath no right to
them, ncr power to reprefent them; elfe ail the
Children on Earth fhould be faved : For Chriftian*
would fit at home and confent for them, and dedi*
czte them to God unfetni And fure God would not
refufe to fave tftem, becaufe of diftance, nor bc-
caufe unfcen ( for the Godfather may be blind ) ;
;nor becaufe unbaptized, when it cannot be had, and
the Child hindereth it not.
§. 9. 6. Some fay. That it is the Churches Fai hj
and dedicating them to God in Baptifm that is the
Condition of their Solvation : But this is not in-
telligible. If by the Church they mean all the
Chtiftian World, or all a National Church, or all
a Diocefan Church, yea, or all a Parifh-Church,
they ufe not to be all Godfathers, nor to offer other
folks Children to be baptized •, nor did I ever
know one that had fo common a Vote, or was fo
offered .- If they mean that the Churches Faith feiv
veth whoever be the Covenanter or Offerer, then-
all
x [220]
all the Pagan World may have their Children fa*
vtd by the Churches Faith, or all that can be catcht
up and baptized ( and fo the Ceremony doth it.)
But if they mean by that Church the Bijbops or
Presbyters, whether it mult be all the Bifhops of the
World, or of the Nation, or ane Bijhop, or the Pre-
fbyter that baptizeth, every one may fpeak accord-
ing to his own Invention and Fancy, but with no
Proof from the Word of God or Reafon ( as the
aforefiid Difproofsdo manifeft.)
§. 10. 7. Some fay, That any one baptized
by a Godfather s offer, wh* undertakith for his thri-
fiian Education^ ftiall be iaved, and no other. But,
1. The Godfather may have no Propriety in the
Child, but Ileal him, fhall that lave him ? 2. The
Godfather may be ah Hypocrite, and mean no
thing that he promifeth ; aird fhall the Child be
faved by his -Lye that damneth the Lyer himfelf ?
3. Why fhould a Promfe of future Education fave
a Child that muft die tomorrow ~ or ere long?
4. But if it be the meer opm operatum of Baptising
that muft fave, that may be a £*of*n*thn when
unduly 'applied; and the Prieft's fin that damneth
himfelf, cannot fave others.
§. 11. 8. Some lay the hope upon Jnceflcrs
Faith, and fay, That if the Great Grandfathers,
or others before them were faithful, the Infants
fhall be fived : But then are all Men faved for
Ncah J s Faith ? Or how far mull our Confidence
afcend ?
§. 12. 9. Mod of the Anabaptifis with us,
hold, That there is no Proraife, nor Affurance of
the laving of any particular Infants in the World,
cither Chriftians or Heathens ; but only that God
cletteth fomc, whom he will fanctifie and fave, and
re-
[22l]
freprobateth ethers ? whom he will damn ;
withou:any notice given to the World who they
be, or how nany, or how few. So that we can-
not fay, that he will fave Ten, or that he will
damn Ten of all the World ; nor have the Faithful
anymore promife than Heathens of the Salvation
of their Infants, and fo are not to baptize
them.
§. 13. jo. The coramonefl Opinion among the
Englifli Cahinifts, is, That God hath made no cer-
tain Promife of the Salvation of any partkxLr In-
fant, butby hisgeneral Promife of mercy to the Seed
cf the Faithjnl, hath given us caufe to hope that
more of them than of others, {hall be faved} and
therefore that they are by Bapiifm to be enrred
into the vifible ch*rch, as we baptize the Adult,
while we are not certain but they may be Hypo-
crites. f
§. 1 4. But I think this would not warrant their
Baptifm, nor give us any certain hope of any ones
Salvation. Gcd hath but one Covenant of Grace,
which giveth us Chrift and Life \ snd God hath or-
dained no Baptifm, but what is for the Rcmijfim of
Sin, and making w JMc.nkcrs of Chrift, if we have
the Conditions of Right to Baptifm. The Adult
profefs faith and Repentance ', if they have them
in fincerity, and confent with the Heart zs well
as the Tongue , they are certainly pardoned :
If they are Hypocrites, and confent only nith the
I*ips,they have r otorioufly the Qualification which
the Church muft require, and fo are received to
wutvpard Communion, but ROt that which God re-
quired) to Remiffon and Salvation. But if an Infant
be the Child of a trj^c Believer, he hath ail :i.
God and the Church require;. And therefore if he
be
[222]
be to be baptized, he is certainly put into a ftate
of Life, becaufe no Condition is wanting on his
part,
$. if. i.i. Others fay, That the Children of
*U Ckrijiians (SinnQrs, or HyfbCti-es ) if baptiz.ed^
are in a ftat^ of P W don and%dvation\ and that
God will not ptinifh the Child for the Hypocrite or
prophane Paients Sin. But by that rule Heathens
Children fhould be in as fafe a cafe, becaufe. God
will not pumfh them for their Parents fin. Either
femtthing on the Parents part is a Condition of the
Child's Right, or nothing. If nothing, Heathens
a?id Chriftians Children are equal: If fomething,
it muft be true Faith (as to God's acceptancej :
For whatever the Church muft do, (thatknoweth
not the Heart) it is incredible that God fhould
have fuch a Covenant £ Thy Child Ihall be faved
if t|iou wilt, ("though lyingly) offer him to me, tho*
thou {halt be damned fcr that Lye.]
§. j 6. 12. That which I acquiefce in is this :
That Gcd who vifited j4dam' s Sin on allhisPofte-
rity, hath in the Covenant of Grace
he the full alfo fo joined Infants to the Parents,
froof in my that till they have a Will to chufe for
two Dzfput. of themfelves, their Parents may chufe
Original S:n. fa ^^ gnd difpofe of them for
their gocd, and God taketh them as
Members of the Parents fo far : And ib he hath
made many exprefs Ptomifes of mercy to the Faith-
ful and their Seed, (and Thrcatningsto the Wic-
ked and their Seed ): And that this Mercy can-
not be confident with their Damnation } for it is
to be their God) and to love find blefs thtni, which
cannot ftand with damning them. And God ha-
ving but antCwemnt^ feeing they are in the fame
Cove*
[22j ]
Covenant with their Parents, and not ancther> if
it give Pardon to the Parents, it doth fo alio to
the Child) of whom no Condition is required, but
that he be offered by a believing Parent to Gcd \
whofe Acceptance is Salvaiion.
§. 17. Therefore I think that the Synod of
Dort truly conclude, Aft.i. 17. That fa:thpd Pa-
rents need not doubt of the Election and Salvation of
their Children dying in infancy : The Covenant cer-
tainly pardoneth and faveth them.
§. 1 8. But this is not only becaufe t^cy are Urn
of their Bodies, nor yet is theit faith the efficient,
Cuuft of it -, but there are two things go to qr.a-
lifie the Receiver as ttfe difpoftive Condition, that
is, 1 . That he be the Child of a faithful Parent,
who' devoteth himfelf fmcerely to God. 2. And that
he be by the Parent devot&d to Gcd, by Confent, th.it
he be in the mutual Covenant : Which virtually
all the Faithful do that have Infants, becaufc
they devote them/elves and theirs to God to the
utmolt of their Capacity. And the Recipient Sub-
ject being thus qualified, God'j Covenant pardoneth
him, as the efficient Instrument, by fignifying God's
Will.
§.19. Though the Promife here be not fo plain,
I deny not, that all true Proprietors, whoie own the
Child is 3 here be as Parents.
§. 20. Gcd having not made the Cafe of Infants
fo plain to us as our own, that are Adult, there
are difficult Objeftions againfl; this way , bu: 2s
it fcems to me , much more againft all the
reft.
§. 21. The grand Objeftion is, That then fome
Infants lofe a ftate of Salvation when they come
to age. Jnf This will follow - 7 but far harder
things
C 224 2
things from all the reft : But, 1 . This was thought
no Abfurdity for a Thoufand years after the Apo-
ftles, when I cannot prove, that any one man
thought that none of the Adult .the.nfelves fall
away from true Sanftification 2nd right to Life :
When even Augufiine the famous Defender of
Election and Grace againft Felagius, thought that
all the E!ed only perfevered, and that more were
juftified and fan&ified than were Eleft,and that
the reft all fell away. 2. D*vcn*nt anfwereth this,
That Infant-grace may be loft, and yet not the
Grace of the Adult : Becaufe it is but a Relative
Regeneration-) and an Extrinfeek^Remiffion of Sin,
that giveth them Right t£ Impunity and Life,
or if they are faid to have the Spirit, it is not
in a fixed Habit of Grace. If you fay , They
cannot be faved without real Holinefs, I an-
fwer ;
§. 22. 3. Diftinguifh of Holintfs, and of the
Seafon of it. 1 . Infants have not a&ual Faith, nor
ncceflarily a proper Habit, which is a difpofnion
to facile a<fting that fame ail : But a feme??, a Seed,
(as AmefiHs rather calleth it than a Habit at firft
even in the Adult : ) And Calvin faith , That fome
men, femen fidei qHaUcimque ferdwit. % Adam had
fuch a Holinefs as might be loft : And why may we
not fiy, that Infants firfi Grace is of fuch a fort
or degree ? 2 . And yet . that none are faved
without more - y but that upon this firft degree
they have a right to Salvation, and that their fur-
ther Holinefs (hall be given them whom Gcd will,
as part of their Salvation, to which they have
fight: At furtheft, at death, in the fame time
and manner as perfect Holinefs and Mortificati-
on of Sin is given to Believers that are till death
ira-
[225]
inlperfedt A lofeable degree oiHolinefs like Adami,
may be the way to mere in all that fodie.
§. 23. Divines ufe to mention three degrees of
Grace in order to Faith it felf. 1. So much Grace
as maketh a man Me to believe^ ( which they call
Sufficient Grace.') 2. So much more as efficiently
deterwineth him to the Aft of Believing : This they
call tffitttud fecial Gract y and Proteftants call it
our location efeftnaL 3 . So much more as givcth
him a fixed habit of Fait h 1 Love, and all Holinefs to-
/ether. This Papifts call Jnftification 7 and Prote-
ftants SancHficatiou. Vtd. Amefii Medall. de voc.
&fantt.Koll9c. devocat. Bifhop Downame againft
Temble Append, to his Treatife of Perfevc-
ranee, &c.
§.24. Now fome hold all thefe lofeable: fomc
hold only the laft not lofeable , and almoft all hold
the firft lofeable. Now, 1 . What if we think that
Infant's firft Holinefs, befides relative (Pardon*
and jus ad imfunitatem & rcgnnni} is but of the
firft degree ? 1 hough a mcer moral Power to be-
Ueve be not enough to the Adult, becaufe
the A?t is necefTary to them, yet fay Pro- ^3 .
teftants, The Hubit is not necefTary to
their firft Covenant-Right, but is given by the Spi-
rit in fanihification a* a Covenant-Benefit. And why
may not Infants be in a pardoned ftate, that at
firft have but that Grace which giveth a moral
Power to believe when they come to age ? Con-
sider of the matter.
§.25. I have fo fully elfewhere }
proved, That Infants Churth-memberfinf Twtifes
fir Ivfmts
Church-memberfhip ; and in my Rtviev of lKf*nt+B*itif*K
Q. was
[ 226 ] !
was inftituted both in the Covenant of Innocence
in the firft edition of the Covenant of Grace •, in the
Covenant of Peculiarity with Abraham, and in the
lafi edition of the Covenant of Grace by Chrift^and
alfo that God never had a Church on Earth , of
which Infants wert not Members, if the adult
Members had Infants, that I will now fuperfede
that Work.
CHAP. XX.
Of the Nature of Saving-Faith.
§. i. QO much of this came in before on the by,
iD as will excufe my brevity here. I have
before fhewed, That the Faith now in queftion
is not mterly our general Belief and Truftin God,
as a part of our Holinefs, but the mediate Belief 'and
Truft in odour Redeemer and our Savieur, which
is made the Condition of the Covenant ,& the means
of ourfandification : Andalfo that as the editions of
the Covenant vary, and promulgation of it, fo
it is not the fame degree or alts of Faith , as to
the particular ere den d* or Articles to be believed,
that was and is neceflary to all pcrfons in all times.
§. 2. Though the word [ Belief ~\ in Engliflj,
and jijfent in Latin, fignifie ftri&ly only the aft
of the VnderJUndingjZnd Saving Faith is oft na*
med from one dt, yet really that Faith which in
Scripture is made the Condition of Pardon and
Salvatien, doth eflentially contain the Afts of
$vcryFacHltyi'eYtn Jjfcnt } Confent, and Affiance ^
and
[ 220 :
and «« and jm^ ^ properly fignific Trufi, even
a confenting or voluntary Truft upon believing ;
as is afore faid.
§. 3. We do very aptly call both the Aft and
Obje&by the fame name fides in Latin, (and Faith
in Englilh, oft-times) : For Faith is a trnfiing on
another s Faith, Fidelity pr Trnfiinefs ; and fo the
/Mm afferent is feu f remittent u y & fides credent u 7 arc
related.
§. 4. The Faith that hath the promifc of our
Juftification, is not to be called one only Phyfical
aft in Ifecie (much lefs in numefo) : ( That were
but prophanely to jeft with holy things) ; but it
is a moral a£t or work of the Soul, containing many
phyfical atts. Otherwife we fhould be all con-
founded, not knowing how to diftinguifh of all our
phyfical a<fts of faith feenndum ffectcm, and then to
know which of them is the right : And it would
be but fome very little of the trueOhje&s of Faith,
that juftifying Faith mull be conftituted by : In
a word, the Abfurdities are fo numerous that would
follow, that I will not be fo tedious as to name
them.
§. 5. Saving Faith isfuch a moral work as we
ufc to exprefs by the names, Believing, Trufring y
Consenting, Takings Accepting, Receivings in Con-
tracts ptrfonal with men. If we fay Q Ton jhalt
Trufi fuch a Phyfician, or tal^fnch a man for your
Thyfician 3 all men understand us, and none is fb
logically mad,as to think that by Taking or Trnftinjr
we mean only fome one phyfical ait of the fmalleft
idiftribution. If we fay [ / take this man for my
King y my Mafter, my Commander or Captain^ or
thio woman to be my Wife, &c. ] every one knoweth
fcerc what T^ki^g meaneth : «fc- our Content to
Q l that
226 ]
that Relation, according to crra nature and ends
of it.
§. 6. Therefore though we ufc divers names
for this Faith, andalfo onfeveral oecafions, give
feveral half-defcriptiens of it, we mean ftill the
fame thing, and fuppofe what we omit to make the
defcription entire.
§♦ 7. When we call Faith [a Believing] or
[ jijfent] we mean fnch an Ajfentzs prevailed! wich
the Will-, to accept Christ with his Grace as offered
in theGofpel, and con [em to the Baptifmal Cove-
nant j and this indeed as a fruit of the ajfeming aft,
bu€ as ejfential to jttftifying Faith.
§. 8. When we call it [ Confent] or Acceptance*
or [Receiving Chrift ] we mean, that as Man's Soul
hath an Intellect and Will, and a true actus hnma-
nm vel morality is the adt of both, but of the Intel-
lect as directive, and of the Will as more perfe-
ctive, or as the Faculty, primarily moral } fo the
fame Faith which is initially in the inteHiEPs Jffent %
is pcrfeftlier in the wiSPs Cenfent : And it is the
Receiving of a Saviour believed, or the Confcnt
to a believed Covenant : Wc fuppofe AJfem when
we name it Confent.
§. 9. And when we name it Affiance or Trtttt 7
we include both the former, and mean a refol-
ved practical 7V#J?, and dedition of our f elves ac-
cordingly to one that covenanteth to bring us
from Sin and Mifery to G O D and Glory 7
where Belief and Confent to that Covenant are
fuppofed.
§. 10. And the Terminm a quo , and the renun-
ciation of Competitors and Oppofitcs* is connoted, if
not cflcutially included in Saving Faith : And
there*
it
[ 229 1
therefore Chrifl: doth fo often tell us f of forfa*
king aft, if x?e will be his Difeiples.
§. if . I ufc to exprefs it by this fimilitudc :
A Prince redeemeth a Slave, and alfo promifeth
him great Pofleffions and Honours in « Kingdom
in the E*ft Indies, or at the Anti^oda^ if he will
leave his Servitude and his Country, and all that
he hath there, and go with him in his Ship, and
patiently endure the Sea-trials till he come thi-
ther. Here he muft, i. believe that thf Prince
hath paid his ranfome : 2. That he is a wife
man, and knoweth what he promifed, and skilful
to conduft him fafcly through all the perils of the
Seas : 3. That he is an honeft man, and intendeth
not to deceive him : 4. That he is fufficient or
able to perform his word : 5. And if upon this
belief he trnfi him* he will let go all ^nd venture
in his Ship, and follow him. And here one tells
him that the Ship is unfound ; another tells him
that the Prince is a Deceiver, unable to perform
his Word, or unskilful, or difhoneft, and fome
way untrufty } and another tells him that fmall
matters in his own Country, are better than grea-
ter with fo much hazard ; and fets out the dangers
and terriblenefs of the Reas : Now if the man be
ask'd [ Do yon believe, or -will yon trnft me, ormU
y§u, not ? ] here every one by believing and trufiing
knoweth, that a practical Trufl is meant, which
lieth in fuch a confidence zsforfakgth *#,and taktth
the frorr.ifei Kingdom for all his hope. Such is cur
Saving Faith.
§.12. As many A&s and many Obje&s go to
conftitute Saving Faith, fo if you will logiadly
anatomize it, all thefe following muft be taken in.
Q.3 S^
t «?0 ]
§. if. u The principal Efficient Canfe is God,
the Father, Son, and Holy Ghoft refpe&ively, ac-
cording to their feveral operations.
§. 14. 2. The Inftrumcntd Caufe is the Word
of God, and the Preaching and Preachers of it, or
Parents, I riends, or feme that reveal the Word
unto us.
§.15. 3. Subordinate auxiliary means arc
I evidential Alterations, by fome awaking Judg-
ments, r inviting Mercies, or convincing Exam-
ples, &c.
§. 1 <5\ 4. The Scul of Man in all its three
Faculties, JTi i ;-attive,JxteEecitve, and Volitive, is,
j. the Red lent of the Divine Influx, and then,
2. the immediate Efficient or Agent of the A<fts of
Faith.
§. 17. % . Preparatory Grace and Duty is ordina-
rily Man's Difpofition^ as he is the Recipient ©f
God's Grace, and the Agent of believing. But
God is free , and can work on the unprepared ? but
it is not to be taken for his ordinary way.
§. 18. 6. The formal Objett of the affenting
*JiZZ of Faith , is veracitas Dei revclantis ,the Veracity
or Tmfe of God revealing his Will.
§. 19. 7. The formal Object of the accepting
and receiving Aft, is the Goodnefs of the Benefits
offered us by the Covenant, as offered.
$. 20. 8. The formal Objett of our Truft or
Affiance is God's Ju/e*, Fidelity , becaufe of his afore-
faid Veracity in promiling, and his Power, Wifdom
and Benevolence as a Performer ; and this full
A£t comprehendeth all the reft : It is God's
JnKtiaefs.
§. 21. 9. The material Objctts of the affenting
A& ingenercj are all God's AiTertions or Revela-
tiois :
[2*1 3
tions : More efpecially the Gofpel, or the Chriftian
<U faith objeftive^ according to the Edition of the
--Covenant which we are under.
§.22. The Ejfentials of our objettive Chrifiian
i\ Faith conftitute the E {fence of our aftive Saving
' faith ', and the Integrals of it conftitute the In-
tegrity.
§. 23. And it is of great importance to diftin-
guifh here (as to the Word and Obje&s) between
j , the jigna or words, 2. the fignification or fence,
3. the things, matter or incomflex objstts, as diitinft
from words and fence, viz* God, Cbri?, Grave,
Heaven, G oodm f* Jttfiice, Men, &c. And
to hold, 1. That the words are notne- C3
.ceflary for thernfelres, but for the fence ;
and therefore Tranflations, or any words which
give us the fame fence, mayferve to the foing of
Swing Faith. 2. That the fence it j 'elf is not ne-
ceffary for it felf ultimately, as if Holinefs lay in
notions, but for the things which that fence re-
vealeth, viz. God to be loved and obeyed, Christ
to be received, the Holy Ghofi to be received and
obeyed, Holinefs and all Grace to be received, lo-
ved, ufed, encreafed} our Brethren to^ be loved,
Heaven to be defired, &c. All fence will not
bring us to the reception cf the things *, for ail is
not apt} but any that -doth this (which muft be
divine and apt ) will conftitute us true Belie-
vers.
§. 24. i. The material Objects of our acceptance
and conftnt, are the Word of God commanding,
offering, and promifwg, aad the good of Duty and
Benefit commanded, offered and promifed j that
is, All that it given its in the baptifmal Covenant,
God the F*th$r and hi* Love, the Son and his Grace,
Q.4 and
£nd the Holy Ghoft a»d his Communion : The Fa~
thtr as reconciled and adopting us> the Son as having
redeemed at, to teach, rule? jn/tifie wAfavc #* *, the
Jioly Spirit tofanCtifie^ comfort, and perfett m.
§.25. 1 1 . The material Object of our TV/*/? or
Affiance is God himfelf, the prime Truth, Power
and Good, and Cknji as his Mcflenger and our
Saviour, and the HolyGbeft as the Author of the
Word, and the WW as being the Word of God t
Yon muft pardon us as neceffitated to call (jod
a material ObjeR^ analogically, for want of
words.
§. 26. 11. The ultimate or final Objefts of
Saving Faith are, 1 . God himfelf, the ultimate hI-
iimum \ that is, the perfedt Complacency of his will
in his Glory eternally ftiining forth in our Glory
and the Glory of Chrift with all tte Church tri-
umphant. 2. Next to that, This Glory it felf
( which is a created thing ) and the Perfe&ion
of theUniverfe, and of Chrift's Church and our
felves, in which it confifteth. And therein our
own Perfe&ion, and our perfeft light, love and
praife of our glorious God, and our Redeemer.
3. And next under that, the firft fruits of all
this in this World, in the forcfaid love of the
Father and Grace of the Son, and Communion of
the Holy Spirit and the Church.
§. 27 • If therefore we were put to give a full
dtfeription of Saving Faith, we muft be as lar go
as this following, or luch-like in fence, viz*
£ < c The Faith which the Adult muft profefs in
4C Baptifm, as having the Promifc of Juftificati-
Ci on and Salvation, is a finccre fiducial pra&ical
ci AfTent to Divine Revelations, and efpecially
" to the Gofpcl, revealing and offering us God
44 him-
u himfelf to be our God and reconciled Father,
Cc Chrift to be our Saviour, viz.. by his Incarni*
Cc tion, meritorious Rightcoufnefs and Sacrifice,
Cc Refurreftion, Do&rine, Example, Government,
cc IntercefTion and final Judgment } and the Holy
<c Ghoft to quicken, illuminate and fan&ifie us,
cc that fo we may live in the Love of the Father,
" the Grace of the Sen, and the Communion of
cc the Holy Spirit, and of the Chriflian Church,
" being faved from our Enemies, Sin and Mifery
u initially in this Life, and perfe&ly in eternal
" perfect Glory : With a fiducial acceptance of
* c the Gifts of the Covenant according to their
" nature, and a fincere federal Gonfent ; and
u with a fincere devoting ' and giving up our
u felves to God the Father, Son and Holy Ghoft j
" and renouncing of all that is inconfiftent with
cc this Covenant : Which j4fcnt y Confer and
iC Trufiare the efFe&s of the Gofpel and Spirit of
u Chrift, and are founded on Goa*s Fidelity,
ic that is, on the Veracity, Love and Sufficiency of
<c Gcd Almighty, molt wife and good, and on
" Chrift the Father's great Apoftle^and on ChrifPs
" fub- Apoftles \ and on the Gofpel and efpecially
iL the Covenant of Grace,as onGod's revealing and
" donative lnftrument} and on the manifold ob-
" fignant operations of the Holy Ghoft (miracu-
c< - lous and fanftifying) as God's infallible Atte-
" ftation to the Gofpel- Verity. ]
§. 28. Hiftorical Tradition of the Words,
Books, and Matters of Faft, arc fubordinate nccef-
fary means of tranfmitting the Objefts to our fenfe
of Hearing, who live at fuch a diftancc from the
Time, Place and Fads.
§. 29. But
I §. 29. But though all thefe things aforefaid are
iii true Faith, yet a diftinft Perception or De-
Icription of them all is not neceflary in him that
hath them. But a more general Conception of
it, which will but confift with the true Reception
of the Ti/a^jfignified by the Words (God, Ghrift,
Grace & c. ) may be certainly faving to -a plain
and fimple-hearted Chriftian ^ when one that can
defcribe it accurately, may be gracelefs : For it is
Believing, and not Defining Faith, which God hath
made necefiary to Salvation.
§. 30. Therefore we do ordinarily well ufe
fhorter Descriptions to the People, and fomctirae
we fay, That F4th in Chrift, is our Chriftwnity ;
that is, our Aflent and Confent to the Baptifmal
Covenant, and our Self-dedition to God there-
in. Tor in Scripture it is all one to be a Believtr,
a Difcifle of Chrift, and a Chiftian.
§.31. Sometimes we faj , That faving Faith is
tfidncUl-pratticxl jiffcnt to the Truth of the Gojpel,
and Confent to the Covenant of Grace } or an Acce-
nting of aM the Benefits of the Covenant, as they are,
and on the terms offered -, or an Accepting of Chrtft
dnd Life in, and with him there offer edus.
§. 32. Sometimes we fay, It is a practical Af-
fiance, or tr lifting on Chrift as our only Saviour for Sal-
vation) or to bring ua to God And glory : And in all
thefe and the like we fpeik truly,, and mean the
fame thing -, fome terms being ufed on occafion,
while the reft arc implyed , and ro be wnder-
ftood.
§. 3 ? . Thofe that will needs call no aft by the
name of F*ith, but Affent, and confine it to the
Intellect, do yet feem to differ with U9 but de nomine,
about a Word, and not the Matter : For they con-
fefs,
[235 1
fefs, if there concur not a Confent of the Will, it
is not fating^ but as fome call it fides informU ^ and
fo that AJfcnt and Con [cm make up our neceflary
Condition^ or means of our Union with Chrift, or
Intereft in the Covenant-Rights or Gifts. And then
feeing we are agreed fo far of the matter, it's not
worth much Arriving, whether one only, or both
A&s lhall be called Faith.
§• 34- When the firfl Reformers had to do
with men that commended uncertainty of our Sin-
ceri:y and Salvation, and kept People under a Spi-
rit of Bondage, and tempted them ( contrary to
the Nature of Faith ) to love this World better
than the next, and to be afraid of dying, by be-
ing doubtful wherhet 1 they ihould be faved ', in the
heatof oppofition, fome of them called F*ith 9 jif-
furance, or certain or fall Perfaafion of our own
ferfonal Elcftioti, Tar don, and Salvation. But thofe
that came after them, and thofe that converted
praftically with Men of troubled Confciences, and
obferved the ftate of the greateft part of good
Chriftians, followed not this Example, but-fpake
more cauteloufly and foundly, anddefcribed Faith
as I before have told you. For they found that
not one of a multitude of godly Chriftians could
fay they were certain of their EkEtion^ Sincerity , ox
Salvation : And fome that were forwardeft to fay
fo, were none of tiiebeft, and had not what they
faid they had.
§.35. But whatever the tranfmarine Divines
fay, 1 can witnefs, that except ignorant Aminomi-
*ns, or fuch Sectaries, rejected by the Orthodox,
I remember not that I have met thefe forty years
With one Divine that taketh faving-Faith to be fuch
jiflUrtncc of onr ferfinal Election Juftification or
Sal-
Salvation, efpsciaily the firfi aft, which is not to
believe thac we are juftified, but that we may he
juftified.
§.36. indeed you would think thofe few muft hold
.this, who fay, That Juftification is an immanent
eternal Act of Gcd. Bat, !• this is but a diffe-
rence about the word [ Juflification ] : All con-
fsfs,that God's eflemial Volition of our Juftifica-
tion is eternal, as being himfelf; but fome think
that his Will may be denominated an Eternal Jufli-
fication-, and others better fay, Not; Butallcon-
fefs that the Law of Grace doth jaftifie I10 man till
he believe, much lcfs ihc Sentence of Chrift as
Judge. And though fome call our Perfwafion that
we are juftified, by the name of Faith, yet they
deny not another ad of Faith antecedent to this,
that maketh us true Chriftians.
§. 37. And indeed, befides Mr. Femble and Dr.
Twijfe ( both excellent Men ) it's rare to meet
with any Englifh Divine that talks for Eternal Jit-
fttfication : And Mr. Temble , who let fall fome
fuch things in his VmdicU Gratia, did fet ail right
again in his Treatife of Juftification (being very
young when he wrote even the laft : ) And Dr.
Twijfe, who in his Vindic. Gratia, hath fome fuch
words, fpeaketh elfewhere foundly, as Mr. Jtffop
his Scholar hath fhewed in a Treatife purpofely
written to prove ir, when I had takert exceptions
againft his word*.
§. 38* It is therefore fhamelefs Calumny of
thole who perfwadc their Followers, That the
Reformed Churches take Faith for fuch an Affu-
rame or Belief, that we arc juftified or elected,
and fhall be faved -, only becaufe they find fome'
fuch word in fome former difputing Dottors of
ours •,
[ 2373
tmrs i when as all, or near all have fo long re-
nounced that Opinion, that he would be a Wonder
among us in Er.gland^ Scotland^ or Ireland ( and I
think abroad )lhacftiouldhold Id
§. 39. Yet we ftill fay,- That faring Faith is
not only a believing that God^s Word is true, but
a believing it with perianal Application to my
fdf.
§. 4.0. But that Application is fuch as follow-
eth. 1. I believe that Xhnft hath died for my
fins as well as for the reft of the World. 2. I be-
lieve that the Gctfpel offerech Pardon and Salvaci-
onto me as well as to others. 3. I believe that
God will have mercy on me, and Chrift and Life
fhall be mine, if I (hall truly believe and repent -,
and Glory>if I perfevere. 4- Hereupon 1 accept the
Offer and Confent to the Covenant of Grace,
which giveth me right to thefe Benefits, if I con-
fent. 5 And fo far as I can fay that I am finccre in
my repenting and believing, fo far my Faith help-
eth me to conclude that I am juftified.
§.41. But this laft is a mixt aft, and a ratio-
nal Conclulion helped b^Grace, w hereof the ma-
jor only is de fide f He that believeth is juftified ]
but not the Minor C I believe. ] Therefore we u-
fually call it a fruit of Fs.icb.
§. 42. Some incautelous Divines in the heat of
Difpute do indeed fay, That it is de fide diving
or a Divine Word, that £ I am a true BtUever, ]
And Chamier too unhappily goeth about to prove
it by faying, That it is the Word of the Spirit in
*«, which is the £ Word of God : ] As if the Spine
fpake in US new Articles of Faith? or a- new Word
to be believed^ whofc work in thofe that are not in~
fpired Prophet s 7 is but, 1 . to caufe us to believe that
Word
[238]
Word already given : 2. To be a -vitucjfmg Evi-
dence that we are God's Children, by making us
holy as he is holy, as fimilitude witnefleth a Child
to be his Faihers-. 3 . And to help us to difcern that
Holinefs or Evidence, and to excrcife it, and to
gather Comfort from fuch difecrningit, and ex-
ercife.
§. 43. We now commonly difown all fuch Af-
fertions^ I meet with no fober Divine that own-
eihthcm, becaufe we grant, that € ondufio femfer
feqmnr fan em debiliorem : But yet we find that
thofe few that call it de fide, do moft of them
mean no more, but that it's partly ds fide^ becaufe
the Major Propofition is fo } and fo they differ but
about a Logical Notion.
§. 44. Some have faid indeed ( beyond-Sea )
Titft a man cannot believe, and not know it ;
but we know thoufands may believe, and yet doubt
whether it be a fincere and faving fort of Faith.
But I have written fo many Books of thefe mat-
ters, that I here add no more.
CHAR XXL
Of the nature of Righteoufnefs, Jufiifcati0n >
find Pardon.
§.i.THE Controverts about Juftification have
A made a great noife ^ but I think' that thofe
de re are few, in comparifon of thofe de nomine^ e-
ven among all forts of Chriftians; and the con*
founding them by uasfulful Heads, who have made
- s the
[2393
the ignorant believe, that thofe which are but dt
* nomine , are de re, hath kindled foolifh Wrath,
and quenched ChiiftianLove, and taken up poor
Souls wich a deceitful Zeal, who have theught that
they were contending for great and neceflary
Truths, when ie was but for Logical Notions,
Names > and Modes of Expreffion, over-commended
to them by their feveral Teachers.
§. 2, The Words Jufiice ( Righteoufnefs ) and
Justification are very ambiguous ufed in many fen-
ces in the Scriptures, and in the Writings of Di-
vines, and in the common ufe of men, which I
have opened info many Books, and fa largely, as
(hall here excufe my brevity : The Scnces which
we are now moft concerned to take notice of, are
thefe following.
§. 3. Righieoufnefs isconfidered materiaSy^ or
formally : Materially it -is", 1. immediately ^ 1. A
righteous A&kn : 2. A righteous Difpofuion or Habit ;
2. And thence a richuotx P erf on.
§• 4. Righteoufnefs materially is, 1. in fome or
other particular Action, : 2. Or, in the main bent of
Heart s.nd Life : 3. Or, in Perfection. The firft de-
nominated the Perfon Rigbtcow <in hoc, ox fecm-
dam Cjuid\ The fecond denominateth him a fincere-
ly Righteous Man : The third, a perfedtly Righit-
ous Man.
§. 5. In the notion of the material Caufe^ is
included alfo the Comparative or Relative State and
Proportion of A&ions : When the Adtion is duly
qualified and modified in its phvlical Nature and
Circumftances, it is materially juft.
§. 6. The form enquired of, is Q*id morale ?
And it is the Relation of the Aftion, and Habit,
and Perfon? as congruous to the jufiitiA menfirars,
or
[ 240 ]
or the Rule of Righteoufnefs. The Rule or Law I
firft maketh;^ vel debit urn, and faith, This (hall
be your Duty , and your Neighbours Due (and de-
clared God's Due : ) And the;** being conftituted
by the Law (natural or pofitive) that which agreeth
to it, is jpfturrt. So that Righteoufnefs formally
.is a moral Relation refulting from the phyfictl mode
And relation of A&ions and Habits, as compared
with the Law or Rule. A moral Relation founded
in a phyfical Congruity.
§. 7. Righteoufnefs is both materially and for-
mally diftinguifhable as towards God or Mm : Ma-
terially, as it is God or Man that we deal jufily or
tnjurioiijly by : Formally, as it is God himfelf, or
Men mUng under him, who give us Laws, and
make the debit urn vel jpu % or difpofe of Proprie-
ty.
§. 8. Righteoufnefs towards God being Relative
to his Laws, is to be diftinguifhed according to the
fever al Law s that men are under, and according to
the feveral farts of the Law, which give the word
divers Sences.
§.9. 1 . Righteoufnefs as related to the Precept
as fuch, is nothing but Obedience, whether parti-
al, finccrc, or perfect: He that doth right eenfnefs is
righteous.
§. 10. 2. Righteoufnefs related to ameer Con-
dition ( of Pardon or Salvation, &c. ) is the per-
fir nana of that Condition, which may be the Caufa
judicanda.
§. 11. 3. Righteoufnefs, as related to the prc-
mutnt or donative part of the Law or Promife, is
our im ad fr^minm^ our Right to that Reward or
Gift.
§• i*«
4- Righteoufnefs, as relative to the pe-
nal part,' ifPonr ]m ad imftmtatem, or when pu-
mentisnot due to us according to that Law.
§.13. 1 . . ufnefs, as related to the Pre-
cept of the Law of Innoceccy, is materially p erj 'eft 9
finned Obedience to war Creator,
§. 14. 2. Righteoufrifefs/as related to the C*n~
ditto, of hat Law, iitht'fame - 5 becaufe nothing
but the faid perfect Obedience is there imde the
Condition of Life.
§.15. 3 . Righteoufnefs related to the reward-
ing part of that Law is right to that Life which is
there prom i fed , that is. to God's Love and Feli-
city.
1 5. . ou fnc fs related to the Penalty
of that Law, is a Right to Impunity, as to the
tfhich it threatneth to Sinners.
1. Righteoufnefs, as related to the meet
: part of the Law of Grace, is alfo pr-
the future ( not Innocency, as
he til c paft ) for even Chrift make'th ferftttO-
bedience our D-uy^ though he parden fin.
: 18. 2 . Righteoufnefs/as' related to the Cw-
: \%on of the Law of Grate, is fincere Faith and Re-
finance, ss the Condition of our fir ft Right to the
prefent Gifts cf the Covenant, and alfo fincere
Love and Obedience to the end, as the Condition of
CUT final Jnftification andGhry,
§. 10, 3. Righteoufnefs, as related to thefa-
vedrd of the Law of Grace, is our Right-to our Re-
lation to the Father, Son, and Holy Ghoft, and all
the Gifts of the Covenant, Chrift, Grace, and
Glory.
§. .20. 4. Righteoufnefs, as related to the pe-
nal part of the Law of Grace, is our Right to
R Irnjn^
[242]
Impunity, as to the Punifhment fhreatned fpecially
by that Law.
§. 2 1 . The meritorious Caufe of both thefe
laft ( our Right to Impunity, and to Life ) is the
Righteoufntfs of Chrift ; for the fake of f which the
Condonation and Donations of the Covenant of
Grace are given us.
§. 22. This Righteoufnefs of Chrift is his //*/-
fillmg the Conditions of his own proper Law or Co-
venant of Mediation: which is materially, i. His
habitual, 2. and aftual Perfection in Refignation,
Obedience and Love j 3. and therein his Humilia-
tion and offering himfclf a Sacrifice for fin :
4. And all this exalted to acceptable Dignity by the
Conjun&ion of the Divine Perfc&ion.
§. 23. The Donative Covenant of Grace to
Man being but a raeer Inffcrumeat of Donation and
Condonation, that which procured %t\ is the p row
ring Caufe of Pardon and Life ' 7 that is, Chrift's
meritorious Right eon fnefs.
§, 24. Though this Covenant pardon and ju
ftifie no man till he perform the Condition, and be
a capable Subje& by that moral Difpofnion, yet when
that Condition is performed, its performance ma-
keth us but meet Recipients, and it is ftill the meri-
torious Righteoufnefs of Chrift, for which we have
the free gift of Pardon and Life} for the perfor-
xnance of the Conditian doth but remove the re
ceptive Incapacity of the Patient, and the fujpenfon
of the Donation.
§. 25. jHflif cation fignifieth, 1. making turigh-
t e*M and judicially juftifiable. 2. Judicial Juftifi
cation (1. By Plea, 2. By Evidence and Wit
rds, 3. By Sentence. ) 3. Vfingusus Righteous
by Execution : Cr, x. Conjlitntive^ 2 .Judicial* and
% .EtctMtivc jHJUficatw* §• 26
i6. No man of common Underftanding will
deny the real difference of thefe
three : And if the N*me only be Gen. 6.9. Hof^.
queftioned,nomanwill reafonably £ Heb - IO - 3*-
deny, That in humane ufe the name f "' ^ L ^
is accoreungly applicable to each : & 14. 14. & 1 ti\
And dA ufe of it is eafily proved Matth. 10. 41!
alfo in the Scripture \ 1 Cer. 6.11. 2 Pet.2.8. 1 Tim.
Tit. 3 . 7 .Rev.zz. 11. &c Andthe J/- Rom - 5-7-
word *#f tow* and Rtghteonfmfs, is ™ i\J£ /J*
fo frequently ufed in Scripture for & 4. 18.Heb.r1."
that called Inherent ^ or Self-perform- 4- Mat. 13. 43.
f^ Eighteen fnefs ( incomparably & aj. 37. 46.
oftcr than in any other Sence) as ™- "^J'
will help to inform us what Con~ j h 16^ j^ 10. &
SUtative jHftificf.tion is: And if $. '17,21. iun.2.
any diflike the AW/r, let them call *&. A£t 10. 3?.
it [ Miking w righteous] if that Luk - '• 75- Ma <*
will pleafe them better than the 5 *^ 2 °-
word juftifywg. Ht
§. 27. Conftitutive J unification is ever firft :
God never judged a maij righteous, that was not
righteous.
§.28. No man on earth is righteous by the
Condition, or by the rewarding Pott of the Law of
Jnnocemy. Not by the Condition as performed, for
that Condition is perfttt , perpetual, perfonal Inno*
cency, which no man hath } iil* is any righteous in
conformity to the Precept, unlefs [ecnndnm qnid,^
a damnable Sinner's lefs unrighteonfnefs may be
called Righteoufnefs : Nor is any one juftified by
the Retrilputivg or Tromijfory part of that Law, be-
caufe perfect Innoccncy is its Condition.
§. 29. Though that Law perfe&ly juftifie Chritf,
Who perfectly fulfilled it, we are not therefore
R 2 righte*
I>44] - ^
righteous in the fencz of that Law, or juflifiecJ
it, beclmfe Chrifl: fulfilled it ( of which mor
non: ) ; Becaufe the fence of the Law was not {Thou
jhalt obey, or another for th?e.~] (^t pever mention-
irious Obedience:} But [ hy felf jhalt
-illy obey- 2
30. We are juflified from, or araivft th$ atrfe
of that firft Law, by deliverance or grace •, tut it
is by a Redeemer , and not by that Law.
§. 31. The Caufes* of our rrhote J unification
(whofe parts were before-mentioned) are thefe:
t . The conftitutive Canfes ( called Material and
Formal ) are before opened, being divers in their
divers parts : In brief, our Righteoufnefs now is
£ our Inter eft in the meritorious Righteoufnefs of Chrjft^
and our own performing of the Conditions of th*t
fntereft) or of the New Covenant hy his Grace y and
thereupon our Right to Impunity and Life (or to
Salvation from deftruttive PHmJhment^ and to Glory *
2. The efficient Gaufes are, 1. Prigcipal, Got
2. Mediatcryand meritorious, Chnfi mAmMigh-
z ton fiefs : 3. Inftrumcntal (as to cur jus ad impH-
nitatem & gloriam ) the Condonative and Donative
Covenant. 4. The material Difpofuio recepiiva of
this Right, is our Faith and Repent ance y or perfor-
mance of the Covenant's Condition hereof. 5. The
principal Caufe of this Faith or Btfpoftion, is the
Holy Ghoft. 6. The ihftrutnental, is the Word,
The mediate Agent is Man.
§. 3 2. That Juitification which confjfteth in our
jtu inipmitatis quoad poenam damni & fen fa, our
right to y ( as to Lofs and Strife ) is the
fame thing with Pardcn of fm y whether you take
both aStfvely i \vely*
§•33=
the Law of Innocency at s Co*
vend n cetfcd up on Adam'/ Fall^ nomtn but he and
Eve X9M rvtr undtr it : And iffo % they deferved net
Dam*«tionfr tr.y Sin but final Vnbtlief and Imptni-
tency , actor drg to the Law of Grace ; And , ' , > . ■
fucb deftrt is for riven them by Chrift.
§. 3+. An/. The Law of Grace taketh in the
Law of Nature (natur* Upfit), though not on the
Terms of the firlt Covenant, as it was nature %
gr* far preferva:ion of Innocency : And ftill all
that God ctmmtndeth U our Duty\ and all thaE he
forbiddetb^ is Sin \ ard every fin deferveth dc.it b
in the nature of it ( for it cannot be Sin and
not deferve Pmijhmext): but the difference is, That
under the Law of Intocency it was Deftrt unreme-
died \ but now it is Vtftrt with prefent Remedy, or
an affixed Pardon to every penitent Believer. So
much of the U/fr of Nature remaineth.as maketh
Punithment due in primo infianti nature conjunft
r i a Pardon which maketh Impunity due in fe-
cund* ihFianti : As if the King fliould grant a fu-
ture Pardon by a Ltw to every man that will
lift himfelt in his Wars under his Son, left inpri-
moinst*m$i their faults deferve punifhment, while
theyatp daily pardoned.
§. $$.11. PubLck judicial Jufiification (for private
I paO by) is virtually in the Law, or coilftitutive
JuftiS ation K efore defaribed : For when a ©an is
righteous, the Law juftificth him virtually : And
this is the fence that we are faid to be justified by
Jraith in, primarily in Scriptures A Believer is
made indeed, and fo is justifiable in Judgment^
that is, justified virtually by-ike Law : As we life to
&y>rkf Law doth jujtifie fitch a man.)
fib 3 §. 36.
§. $6 . 2 . But s&Hdl judicial Justification is pr q
cipally by our Judge and fubordinately by Chrift as
our Advocate, by Plea •, and by fividence and Wit-
nefs y which is chif fly by the Righteoufmfs of the
Cauft laid open to all the World.
§. 37. It is by the Law of Grace f the edition
which men lived under) that Chrift will judge the
World : Therefore we muft accordingly judge of
his Juftification.
§•38. Seeing the thing to be judged of is the
meritum caufa, the Merits of a mm*s Caufe j there-
fore the lame may be the meritorious Caufe and the
material of this judicial Juftification - 7 and they err
that take this for an Abfurdity.
§. 39. Though the great end of God's Judgment
of Man wilt be to glorific his* own Jufiicef Mercy
zrAWifdom, and to glorific CbrifPs Right&ufafs,
yet the Caufe of the day, which is to be decicled, is
not whether Chrift be righteoui, but We : Nor
whether he fulfilled his mediatorial Law^ which
isprefuppofed.
§. 40. Juftification being related to {real or
foffible) Accufation y fo many things as the Accufa-
tion may extend to, the juftification muft extend
to if perfeft.
§. 41; But no man is perfectly and abfolutely
jufi or juftifiable : Foriiftance, 1. If we beaccufed
to have finned, we cannot be juftified dire&ly
againft this Accufation, but muft plead guilty by
Gonfeffion. For fa&um non fotejl fieri infe&nm,
and that Faft will for ever be culpable : C Adam
did fin"} will for ever be a true aflTertion.^^fhc
Guilt of faii or fault is never done away in it ft If - 7
£ that it was really a fault ] and [ that we real-
ly
[247]
Iy did it, 3 will be an everlafting Truth : Of
which more afterward.
§.41'. 2.I f the Accufation be, That £ in Adam
we ciefervi \ it muft be confefled : Yea,
temporal Death and corredting Punifhments arc
not only deferved but infli&cd, and not pardoned^
nor wowiftifjable herein.
§. mr 3. If the Accufation be, that we dtfcr-
*o%ave Abatements of Grace, With-boldings of
the Spirit^ and abatement of what Glory we might
elfe have had, all this muft be confefTcd.
§.43. 4. Yea,if itbefaid, That our Sin prima
inftanti defervsd Hell, it muft be confefled, and
againft all this there is no diredt Juftification.
§. 44. But againft rhefe Accufations we muft
be juftificd : 1 . If it be faid, that we arc of Right
t9 be damned, or have ye Right f Heaven but to
Hill, this muft be denied : And we muft be jufti-
ficd by thefe fevcral Caules: r. Becaufe God's
:xe and the Ends of the violated Law are fat it-
fifd by Chrift , and by his Right toufnefs, a free
Gifc of Pardon and- Life are merited for us :
2. And this free donation is the Law that we arc
to be judged by, which giveth us Chrift to be our
Head, and P/irdtn and Life with him.
§. 45. 2. If it be faid, That we arcVnbdie~
vers, impenitent or mk*ly, and did not fulfill the
Conditions of the Covenant of Grace, we muft de-
ny it,*and be juftified againft this by our Faith,
Repentance and Holme fs it felf } or elfe we muft be
condemned and perifh } for nothing elfe will
do it.
§. 46. And feeing it will be the work of the
day, to judge men as performers or non-perfor-
mers of the faid Conditions of the Law of Grace,
R 4 there-;
[248]
therefore it is that the Scripture fpcaketh fo much
cf inherent or performed Righteoufnefs, and
(Thrift's judging men according to their works,
that is, their works which are the performance of
that Condition.
§. 47. To bt judged according to our Works , is
to btjupiped or condemned according to ont^Works :
For. to be judged is the genus 1 and to beffa piped
or condemned are the fpecies. Judging is j notifying
pr condemning.
§. 48. While all are agreed, that all men pall be
justified ox condemned according to their Work^, it is
unreafonablc to quarrel at that height that many-
do, about the fyllable [BY 2 {whether men be
Nullified and condemned by their works ) as if
£ according to them"} and [by them'} had a diffe-
rent fence •, when as to judicial juftificatiori
the fence is the very fame, though as to the ma-
ting of men jutt^ the fence may differ.
§. 49. We are commonly agreed, that no man
Ss juftified by Works in any of thefe following
fences,
i i. No man is juftified either conftitutively @r
judicUrily by his Works done according to the Law
tf Innoeency, that is, by perfed vtrfond Obedience
and Love, (becaufe we have it not)
2. No man is juftified conftitutively or judicia-
rily, by his Works done according to the Mofai-
aal Jcwijh Law as fuch.
3. Much lefs by any Works of his own or other
mens invention, which he accounteth good and are
not fo.
4. No man is juftified by any Works fet in oppo -
fition to or competition or co-ordination with
Chrift, but only in /nbordinmon to him and hi?
Righ-
[249]
Rightcoufncfs by which wc arc redeemed, and for
which wc are all firft conditionally pardoned and
1 le Law of Grace.
could be juftified by his Gofpel-Obe-
qience, or ith, if he were to be judged by the
Law of Innocency,as net redeemed.
man's Faith or Obedience will juftifie him
in Jud^tncnc againft this accufation, Z'ikon *rr *
Sinner ] or this [ Thy fin deferved De^th. ] Nor
as one that hath fulfilled all the frtcftivc fun of
theUwofChrift.
7. No Works do juftifie us, as meriting Life of
God in proper commutative Juftice.
8. No man is juftified by Task* of worhpyr, as
contradiftintt from believing and trufting on Free
Grace : or by external works, without Chrift's
Spirit and fpirkual Evangelical Duties.
9. No good Work or A£ of Man was a Condi-
tion of God's giving us a Redeemer, or giving us a
conditional juftifying Law of Grace.
1 o. Man's true Faith 2nd Repentance is not be-
fore the Grace which worketh it, and therefore is
no Condition of that Grace.
1 1 . Man's antecedent common Works, while he
is impenitent, merit not properly the fpecial Grace
which caufeth Faith and Repentance.
1 2. We have no Works that are acceptable to
God, but what are the fruits of his Spirit and
Grace.
§. 50. And on the other fide we are agreed,
1. That we are juftified by the Workf of Christ, as
the Meritorious Caufe of our Justification.
2. That the Juftification purchafed and given us
by Chrift, is given us by a Law or Covenant of
Grace , which giveth (as God's Instrument) Right
to
C 250]
to lmfmky and to Life to all true penitent Belie-
vers: And therefore he that is juftified according
to this Law of Grace, from the charge of Impeni-
tence and Vnbelicf, muft be juftified by his Repentance
and Faith materially, as being the Righteoufncfs in
queftion, as is aforefaid.
3. That voithoHt Holinrfs none jWi fee Gq^: And
if any be accufed as unholy (and on that account no
Member of Chrift or Child of God, or Heir of
Heaven) his Hdinefs muft be the matter of his
Juftification.
4. That though our Faith, Repentance and Ho-
linefs be no miverfal abfolute Righteoufnefs, yet
they are that on which the judiciary Scrutiny muft
pafs, and which will be the qucftion of the great
day, on which our Life or Death will depend as
on the Condition or moral Qualification of the Re-
ceiver.
%. That in this fence all men ftiall be judged, by
Juftification or Condemnation according to thiir
Works, or what they have done j that is, as they
have performed or not performed the Conditions
of that Law of Grace which they were under ( as
aforefaid.)
6. That therefore they that will be juftified at
laft, muft trufi in Chrift that redeemed them, and
be careful to perform the Conditions of his Law
of Grace, and both muft concurr.
7. That that which is the Righteoufnefs which
muft juftifie us in Judgment, is the fame that mult
now ccn&itHte us j*&.
8. That when our Right to Salvation is the thing
in queftion to be judged, that which juftifieth our
Right to Salvation, juftifieth the Perfon as to that
Right j and fo far the fame thing is the Condition
of our Riftht to Salvation and to our Juftifica-
tion*
9. And if any with AugnHm will mean by
\jH$li$CAtion] God's making tu fuch a* th$ Judge
mRjuftifie by Sentence And Execution^ then omCor;-
1 i n is part of that Justification.
10. That Scripture fometiinestakcth Juftificati-
on in that fence, and moft frequently by [ Rights
wfnefs] meaneth that which confifteth in our A#s
and Habits: In all this there is noplace for Con-
troverfie or Difagrcement.
§.51. They that fay, That we muft have inhe-
rent and performed Righteoufnefs, but that no
man is at all juftified by it y muft take justifying \n
fome particular limit* ed fact , (which therefore they
fliould **p/4;>z by diftin&ion) or clfe they fpeak
grofs contradi&ion: For it is no Righteoufnefs if it
conftitute not the owner righteous^ fo far,or in that
point , nor yet if the owner may not be juftified
by it in Judgment ^againQ: theaccufa^ionof being
in that point or fofar untight cow. If he that doth
Righteoufnefs is righteous, that Righteoufnefs will
materially juftifie him againft the falfe accufation
of the contrary.
§. 52. Yea, while they make Fait^, Repentance
and Holincfs but Signs and Evidences of our right
to Life-ctcrnal, they thereby allow it forae place
in Juftification : For Evidence hath its place in
Judgment: And they are moral Evidknces^ and not
fbyfical only,
§, 53, If nfcen understood how atheological and
perilous it is to conceit, that either Faith or any
thing of ours, fno though we were innocent,) is
any proper efficient Caufe of God's own internal
a£ts in our Juftification, and would underftand that
all
[252]
all can be no more than diffofith receptiva r whkk
Dr. Tvriffe calls taufa, diffofittva^ a meer receptive
Aptitude, which is but the Qualification taufa m<*~
terialis^ that is, of the Subjedi to be juftified, it
would presently lead them out of their vain Con-
tention about Faith and Gotfiel-QbcdUnce herein,
and fhew them bow each in feveral refpe&s and
inftances qualifie Man for the beginning or continu-
ance of JuftifcCation, or for Right to Glory.
§. 5*4. It feemeth ftrange to fome, to find the
whole Old Teftament, and all Chrill's Sermons,
and all the other Apoftles ; inculcating inherent
and pe rforme d Righteoufhefs, as that which Men
mult be judged about, to Life or Death, and yet
to find Paul 4b oft pleading againft Juftification
by Works. But if we will take the Scripture to-
gether, and rot by incoherent fcraps, the recon-
ciliation is evident.
c< Man is now finful , and condemned by the
u firit Law, and is now under a Law of Grace,
cc that freely giveth Pardon and Life through a
cc Redeemer, to thofe that believingly accept the
a Gift according to us nature, and confem. by Re-
a pemance t? turn to God, and live a holy life in
u jmceruy : Now God doth through all the Scri-
cc pturetell us, That no one ^Bpafs with God for
iC * j u fi t^an, or be feved 7 that vcill not do this y
cc but (hail be condemned further for re fuilng it:
4< And thus he that doth Righteoufnefs is righ-
cl teous, and all lhall be judged according to their
ct works, thus required by the Law of Grace. To
deny this, is to deny the Icoper of the whole Scri-
pture, and the Government or God.
" But P&zi difputcd againfl thofe that taught
" that the Gentiles mult be profelyted, and keep
u the Law of Mofcs % or elle they could nor be
accd^H
anted jufl: men, nor be faved : And he pro-
ved^ that the Gentiles being under the Law
of Grace, may pafs with Gcd for pit men
and be faved, if they C Bcliruingly accept the
Gift of Grace according to its nature, tndconfent
by Repentance to turn to Gcd, and live a hcly life
in finceriy ] though they keep not the Jtwiih
Law: Yea, further, that thcugh the Jewifh
u Fathers were obliged to keep that Law, it was
" as it belonged to the Covenant of Grace and
of Faith, 2nd that before that Law was given
" Abraham and others, were jufl: ard fayed by
cc Faith, according to the univerfal Law of
<c Grare j and that the Task of Works, accor-
*' ding to the Mtfazc ll.of it felf make
" no man jufl or favable, and confcquentiy no
u other Task of Works, which would make the
4t Reward to be not of Grace but: of Debt, and
4C is oppofed to, or fep3ratcd from Redemption
4 * and the free condonation and donation cfthe
4i Covenant of Grace.] This is the plain drift
of P.
§. 5<;. Works of Evangelical gratitude, love,
and obedie-ce, according to the Law of Grace,
fubordina* e to, and fuppefing Redemption and the
free gift of Pardon and Life to penitent believing
Accepters, are thofe that Chrift and James and all
the Scripture make neceflary to Salvation ; and
our Confent and Covenant fo to obey is neceflary
to our firfl: or initial JaJtificaricn } and our aHunt
Obedience to the Continaance and Confirmation of it.
But a Task of Works either ofMofes's Law cr
any other fet againft Redemption and free Grace,
or not as aforefaid, duly fubordinate to them, is
difclaimed by Paul and all Christians, ss that which
can
can conftitutc no man juft in God's account , nor
fuch a one as hath right to Salvation.
§. 55. I verily think, that were tkeir verbal
and notional differences difcufled, and men undcr-
ftood themielvcs and oae another, it will prove,
that this aforefaid is the true meaning of almoft
all Chriftrans, and that they agree in this fence,
while they mifchievoufly contend about ill or un-
explained words.
-§.57- What I havefaid of J.uftification,is moftly
true of Pardon of. Sin : Pardon is threefold,
1. Constitutive, which is God's gmng us a Right to
Immunity : This is God's aft by the pardoning Co-
venant or Law of Grace. 2. By Sentence, judging
us fo pardoned. 3. Executive,, taking off, or not
inflicting Puniflimcnt deferved.
§. 58. God's nonpunire, and nolle pHnire, not-
fumpiing and his will not to punifh > arc true
pardon when the Sinner, and Sin and Guilt are pre*
existent.: But they are no pardon before j be-
caufe not capable of fuch a relation 2x1Adenomin.it ion
for want of a real wrminm. Therefore God's eter-
nal -will to pardon, or his net punijhing man from
Eternity before Man was Man y or pnftU, muft have
no fuch name^ which after wxrd it m&y.havc with-
out any change in God, but in man only.
§. 59. Some worthy men fay, that Pardon is not
J uft ideation, nor to be pardoned is to be righteous }
and that Righteoufnefs is never taken in Scripture
for Pardon, out many fcore or hundred times for
our performance of our Duty according to the Law
of Grace : Therefore they would have Righteouf-
nefs and Pardon ftill diftinguifhed.
§. 60. But I 'have plainly before proved, that
Righteoufnefs hath mafly fms % and the word many
fences,
[255J
y\ fences, and though Pardon bt not that Righteouf-
nefs which confifteth in a Conformity to the Pre-
cept, (and fo is not our unherfal Rigkteoufn*fs)yzi
Pardon is (paffive) that Rightwufhtfs which confift-
eth in our right to Immunity both as to thepunilh-
ment of Lofs and Stmt ■: And far don with Adoption
or the Gift of Life, is that Righteoufnefs which
confifteth in our right to Lift eternal.
§. 6 1. x. All mens fins are pardoned potentiaiy
and conditionally in the Law of Grace. 2. No mens
liijs are pardoned a&uaUy (as to a right of ImfunityJ
till they are penitent B.licvers, or confenf to the
Covenant of Grace (if at age.) 3. Thefe peni-
tent Believers fins zx*f*rd;ned virtually before they
are committed, fuppofing them but Sins of Infir-
mity, but th ; s is properly no Pa dm, nor fo to be
called, becaufe it is but the pofition of thofe things
which will caufe Pardon hcreafcer. To be only
virtual, is not to exift, but to be in caufis.
But it is toogroQy inferred hence by fome,Th±t
it is not God then that actually juftifieth 7 but Man
that performeth the Condition : as if the Condi-
tion which is but a fufpenfion cf the Donation,
( and the performance a removal of the fufpending
Caufe ) were the donative Efficient j and fo the
Receiver were the Giver. As if he that opened the
window were the Sun or efficient Caufe oftht Light ;
or he that lets cfFa Crcfbow by removing the Stop,
were the spring that tfiecUth the motion of thzArrovr.
§. 62, Neither Pardon nor Juftification are per-
fect before death : For there are fbrae corre'dw? Pu-
mjhmems to be .yet born, fome Sins not fully de-
ftroyed, fome Grace yet wanting, more Sins to be
forgiven, more Conditions thereof to be perfor-
med. The final and executive Pardon and JyiHfi-
cation are only ptrfeft. CHAP-
[ *5 6
CHAP. XXtK
Of the Imputation of Righteoufnefs.
§• i. TTH E great Contentions that have bcena-
* bout this Point, tell us how needfull it is
to diftinguifh between real and verbal Control
verfics : The opening of the Doflrine of Redem-
ption before, Chap. XL hath done moft that is need-
ful to the folution of this Cafe, we are commonly
agreed in thefe following Points.
§. 2. i. That no man hath aRighteoufnefs of
his own performance, by which he could be jufti-
fied, were he to be judged by the Law of Inno-
cencyj thatis, alt are Sinners, and deferve ever-
lailing Death.
§.3. 2. That Jefus the Mediator undertook to
fulfil all the Law which God the Father gave
him, even the Law of Nature, the Law of Mofts, *
and that which was proper tehimfelf,*that there-
by God's Wifdom, Goodnefs, Truth, Juftice, and
Mercy, might be glorified, and the ends of God's
Government be better attained, than by the De-
ftru&ion of the (inful World - and all this, he per-
formed in our Nature, and fiiffered for m in our
fteady and wasthefecond Adam, or Root toBe-
Kevers.
§. 4. 3. That for this, ZSthe meritorious Caufe^
God hath given him fewer ever all Flcjh, that he
might give eternal Life to as many a* are drawn to him
by the Father , «nd givsn him y Joh. 17. 2. He is
Lord
[257 3
Lord of all r and aU power in Heaven and Earth is
eiven him^Mztth. 28. 19. 2nd he is made Head over
all things to thi Church, Eph. 1.22, 23. Rom. 14. 9.
And for thtfc his Merits^ a Covenant* or Law of
Grace is made tofinful Man r by which all his fins
arc freely pardoned, and Right to Impunity and
Life is freely given him, if he will accept it* and
penitently tmn to God.
§. 5. 4, Whenever a man is ptftdoned and jftfii-
fed ( or bath Right to Life J this Law of Grace
doth it, as God's donative lnftrument : And whoever
isfo pardoned and juftified, it is for and bythefe
Merits of C knfv s Right cGiifnefs .
§. 6. 5. ButChrift doth initially pardon and
jufti^e none by this Covenant but penitent Believers^
and therefore hath made it our Duty to repent and
believe, that we may be forgiven, and have right
to life j as the Condition, without which his do-
native and condonative Aft (hall be fufpended.
§. 7. 6. God never judgeth falfely, but know-*
eth all things to be what they are : And therefore
he rcpnteth Chrift's meritorious F^ight eoufnefs and
Sacrifice, to be the meritorious Caufe of all men*
Judication, who are juftified (and of xhz condi-
tional Far don of all the World, 2 Cor. 5. 18, 19,
20. ) and as J efficient and effectual to the affigned
ends, as our own perfonal right eon fnefs or fajfering
would have teen, and more (though it be not io
ours , as that of our own performance would
have been, nor fo immediately give us our Right
to Impunity and Life, but mediately by the Cove-
nant.)
§.8- 7. And as God reputeth Chrift's Righte-
oufnefs to be the prime meritorious Canfe for which
we are juftified by the Law of Grace, as aftre-faid,
S fo
fo he truly rcputeth our own Faith and Repentance
< or Covenant- con fent ) to be our moral Qualification
for the gift, and our Holinefs and Perfeverance to
be our moral Qualification for ^?W /«// if cation and
tilery 5 which Qualification being the matter of the
Command of the Law of Grace, and the Condition
of its Prmifc, isfofar our right eoufhefs indce* '^and
oft fo called in the Scripture , as is afore-
faid.
§. 9. 8. Therefore God may in this Sence be
truly faid, both to impute rightcoufnefs to us, and
to impute ChriJFs right ewfnefs to us, and to impute
Mr Favth for ri£hteoufnefs to us in feveral re-
Ipefts.
§. 10. Thus much being commonly agreed on,
ihould quiet the Minds of Divines that are not
wife and righteous overmuch :, and it befeemeth us
not to make our arbitrary Words and Notions a-
bout the Do&rineofour Peace with God, to be
Engines to break the Church"^ Peace, feeing Angels
preached to us this great Truth i "I hat Chrift came
into the World for GLORY to God. %n the higheft,
and for PEACE on Earth, and for GOOD-WILL
or LOVE from God to Man ( or mutual cowpU-
tency^ ) and his Servants fhould not turn his Go-
Ipelinto matter of ftri'e.
§••■11. That which #e are yet difagreed about,
is the Names ard Nouns following.* As, i.What
is meant by thePhr-afeof \Jmpm wg°] n feveral
Texts of Scripture •, as Rom. 4. 1 1 . Q I hat nghte-
sufnefs might be imputed (or reckon d) to them
alfff.^ Anf. The words feem to me to have no
difficulty, but what men by wrangling put into
them. To have righteonfoef tmpu td to them, is
to be reputed, judged, or accounted as righteous
Men,
C*59 1
Men, and fo nfed ( the caufc being not in the Phrafc
it Jilfj but fore-defcribed. )
§* 12. So what is meant, Rom. 4, 6. by imfut% r g
right ceufnefs without works? Anf. Plainly, repu-
ting,or judging a man righteous without the works
which Paul there meaneth.
§. j 3 . So what is meant by Net iw fating fin y
Pfal. 32.2. 2 Cor. 5. 19. Rom. $. 13. Lev. 7. 18.
1 Sam. 22. 15. 2<Sam. 19. 19. Rom. 4. 8 ? Anf
Not- judging a man as a Sinner guilty ©f punife-
ment, not charging his fin upon him in Judgment j
which is as 2 Sam. 19. 19. &c becaufe he is not
truly guilty ; or as Rom. 4, 8. &c. becaufe he is
forgiven.
§.14. 2. What is meant by ^imfuting our
Faith to m for right eoufnefs f ] But of that more
purpofely anon.
§. 15. 3. Whether imputing Chrift's righuouf-
nefs to us, be a Scripture -phrafe ? Anf. Not that
I can find.
§. 16. 4. Whether it be a fit or lawful Phrafe,
and whether in io great matters, departing from
Scripture-phrafe, snd pretending it neceflfary fo
to do, be not adding to God's Word, or the caufe
of Corruptions and Divilions in the Church, and
an intimation that we can fpeak better than the
Holy Ghoft ? Arrf. God hath not tied us to ufe
only Scripture-wds or Pht*fes\ and ufe may make
them convenient and needful for frme times and
places, which elfe are lefs fignificant or congruous.
And in this cafe I fee not, but that the Phrafe is
lawful well explained. But if any will pretend
their own Phrafes to be more neceffary than they
are, and will calumniate thofe as not Orthodox,
who will not ufe them, or fubferibe to them, I
S 2 can-
[ s6o]
cannot juftific fuch from the guilt of Preemption*
and Injury to the Church, the Truth and Chrift?
and the Love of Brethren.
§. 17. 5. Whether they that affirm, That
Chrifl's Righteoufkefs is imputed to us, or thofe
that deny it are to be accounted Orthodox?
Anf. Perhaps both, if they both hold the fame
found Doftrine under various Phrafes : And per-
haps neither, if by their various Phrafes, each mean
fomething that is unfound.
§. 18. They heinoully err, who deny Chrift's
Righteoufnefs to be fo far imputed to us, as to be
reputed the meritorious Caufe of our Pardon and
Right to Life ( or our Justification ) performed
by our Mediator, as the Sponfor of the New Cove-
xMnt,(ior our Jakes, and his Sufferings in onrjtctd)
as is afore-exprefTed.
§. 19. And they heinoufly err, and fubvert the
Gofpel, who fay, that Chrift's Rjghteoufnefs is
fo imputed to us, as that God reputeth, or judg-
eth Chrift to have been perfectly holy and righteous
(or obedient) and to have fufiered, though not
in the Natural, yet in the Legal or Civil Perfon
of the Sinner or Believer, as their ftriSt and fro-
per Repref enter-, and reputeth us to have been
perfectly holy, righteous^ or obedient in Chrift, ai our
Reprefenter, and fo to have our felves fulfilled all
righteoufnefs in and by him, and in him to have fa-
tisfied Juftice, and merited Eternal Life , and
Chrift's Righteoufnefs to be ours in the fame fence
of Propriety, as it was his own : For his Divine
•Righteoufnefs is the Eflence of God, and his Hu-
mane his H*k'us, A3s, and Relations, which are
the Accidents of his own Perfon only as the Sub-
and cannot be in another (as is after fhewed.)
§. 20.
C?6i]
§. 20. Though moft of us new leave this Do-
ctrine to the AntmomUm or Libertines^ yet fo
many Proteftants Formerly have feemed to own it
by their unmeet Phrafes, in extreme oppofition
to the Papifts, or at leaft to come too near it, as
hath greatly fcandalized and hardened their Adver-
faries, and injured the Reformed Churches. (
§. 21. The Perfon of our Mediator was neither
in the Sence of the Law, or in God's account,
properly the perfon of the Sinner j Chrift and
we are diftinft pcrfons.
§. 22. Had we been perfettly holy, innocent, and
obedient in Cbnft, it would follow, i. That we
arc juftified by the Law of Innocency, as having
perfectly done all that it commanded us, which is
not true : It is by the pardoning Law of Grace
that we are juftified.
§. 23 . 2. That we have no need of Pardon, nor
of Chrift's Sufferings for our Pardon, nor of
Prayer for Pardon, nor any means for it \ for he
needeth no pardon that is perfectly innocent.
§. 24. 3. Therefore 5 they aflert Contradictions
when they fay, that we both perfe&ly obeyed by,
and in Ghrift, and yet fufFered or fatisficd in, or
by him for our Difobedience.
§.25. 4. It would follow, that all penalties
(even corre&ive ) laid en us by God, are in-
juries, or no penalties, becaufe we are inno-
cent.
§. itf: s- And that God's denying us any helps
of his Spirit, and permitting the remnant of our
Sin yet unhealed, and the weaknefs of our Graces,
are an injurious denying us our Right.
§. 27. 6. It would follow, that we have prefent
Right to the prefent pofTcfliou of the whole Rc-
S 3 ward.
C*5»]
tfard, both Grace and Glory, and that our delay
is our wrong ; becaufe he that is fuppofed to have
done all that the Law maketh his Duty from his
Birth till his Death, hath right to the Reward by
the Law or Covenant.
§• 28. 7. And it would follow, That no Duty
could be required of us as a Condition of any Be-
nefit . purchafed by Chrift, nor any fin charged
onusfo far as to be indeed our fin, becaufe we
are reputed perfectly holy and innocent.
§. 29. Many other fuch Confequents I pafs by,
and ether Arguments againft this Opinion, and
the Confutation of the contrary, becaufe I have
done it all elfewhere, efpecially in a peculiar Di-
fcourfe on this * Subjeft, and
* jtgainji Dr. Tul- in my Difputations of Juftifica-
Iy\r Jccufatious. tion.
§• 30. Chrift's own Righteoufnefs habitual or
a&ual, is not ours, as it is his, in ftridt fence in
it felf, as if we were the Proprietors, theSubje&s
of his Habits, or the Agents of his Atts : For it
is impoffible that the Accidents of fcveral Subje&s
fliouldbethefame.
e §.31- And the form of Chrift's Righteoufnefs
is therefore no more ours, than the Matter: For
Righteoufnefs in Chrift, and Righteoufnefs in each
Believer, are diftinfl; Rightcoufnefles.
§. 32. Many Divines have pleaded, That Chrift's
Righteoufnefs is the form of ours > and others,
that it is the Matter ; and others, that it is the w-
ritorittu C*ufc\ and have too much troubled the
Church with Logical Notions. The meritorious
Caufc it is undoubtedly j and they that fay, That
ft cannot then be the mmml G*»fa muft con-
fidcr,
[263]
fid«r, that we mean, that it is the Matter of the
merit mens Caufc : And had we been innecent our
felves<> would not our Irwecency have been both thfc
Mater of our right eiHifmfs ( or Merit ) and the
fneritoriousCfiufe of our rioht to Life.
§.33. But this fuppofeth that the Matter of th^
Gofpel fubordinace righteoufhefs which confifteth
in that Repentance, Faith, and Holincfs, which is
required in us to our right to life, is to be found
in our {elves, and not in Chrift for us.
§♦ 34. But the form of Chrift's righteonfneft
cannot be the form of ours, as is aforefaid ; but it
is the form of that which is the meritorious Caufe
of ours : But what need have we of theic Di«
fputcs ?
§. 35. The Not imfHtingoffin, is called alfb
byfon^e, the Form of Juftifkatitn , and by others,
that, and the Imitation of right eonfrtcfs conjun&j
and by others, that, and God's accepting t# as righ-
ted ; others call thefe the Matter of JnJUficatUn ;
and thus mens Logxk, ill-managed, troubleth the
Hearers, which 1 would not mention, had it not
been neceflfary to difintangle them.
§. 36. They that will difpute what is the form
of JnftificAtion, muft firft confefs the Ambiguity of
the Word, and tell us in which Scnce they take it :
There are fo many things that are truly the form
of J nfiific.it ion taken in many Sences, that with-
out fuchdiftinguilhing to difpute of the form of
Jttslificaciw, is worfe than to fay nothing ; JnftU
fication taken a&ively, as the Act of the Jnfiifyer^
hath *ne form : Jufttficstion patfwely taks* for the
ftate of thejujHfied, hath another form .- And each
of thefe are fubdivided into many Ads, and many
£feUs 7 which have each their form, The Aft of
S 4 fwdon-
[264]
f at Awing fin, is one thing, and therefore hath one
form: The Aft • of making us inherently righte-
ous, or performers of the Condition of the Co-
venant of Grace hath another form : The Aft of
tfieeming us righteous, hath another : The Aft of
our Advocate defending our righteoufnefs, another.
The Aft of Juftifying-evidence and Witnefs, an-
other : The Aft of fentencing us righteous, an-
other : And the Aft of executive Juftification, or
rewarding and faving us, as righteous, another.
And accordingly Juftificmon pajfwely taken, hath,
as many forms %s> it fignifieth various Effefts.
To be in a ftate of conditional Juftification, to be
Performers of the Condition of the Law of Grace > to
have j$u impunitatis, right to Impunity ( that is, to
be pardoned ) and to have jus JDoni & Pramii reg-
it* coeleftis, a right to Glory, as zgift, and as a rer-
tPdtd (infevcralrefpcfts) are all Effefts of Gcd's
forefaid Afts, and every one hath its proper Being
and Form : And all this as given us •, for the Merits
of Chrift's righteoufnefs, concur to make up our
whole Justification as confiitutive and virtual in Law ',
and each part hath its proper form : And then A-
pologetick, Judiciary (or Sentential) and Execu-
tive Jollification, are alfo various Species, which
have their Forms.
^. 36. Obj. Vniu* rei mica e& forma : Jufti-
fication is me thing, and therefore hath but one form.
jinf. 1 . One Justification is but one thing ' 9 but thef e
arc divers things fo called, even in Scripture. When
Chrift faith, By thy words thou jhalt be juftified,
Mat. 1 2. and Paul faith, that we are juftified by
the Spirit of God /i Cor.6. 10. and John faith, He
that it juB, let him be justified ft ill, Rev. 22. they
Kiave not all the fame Scnce, 2. Qn$ thing may
have
have one firm, and yet its many farts have many
forms: Our right eoafnefs taken for the wfe*/* of
it, is one whole, whofe form is fignified by that
general Name of our total right eoufnefs ; and yet
its farts are all thofe before-mentioned , which
yet each federally arc commonly called nghteonf-
nefs. But of thefe things before.
§. 37. Either then let us meddle as little as
may be, with arbitrary Logical Notions in Theo-
logy, or let us handle them exaftly, or elfe un-
skilful ufing them in weighty matters, becomes a
vain entangling of poor Sculs, and a childifh way
of troubling the Church of God. The truth is,
the forms of fuch A&s are belt known by their
bare Names, if they be rightly named-, and by the
Name many underftand what they are, where nei-
ther they nor their Teachers can find other words
by which to give you a fair Definition of them,
which maketh me think of fome of our
ower-mfe, and over-righteous Catechiners of the ig-
norant, who ufe to turn plain, honed perfons
from the Sacrament of Communion, if they can-
not tell them what God is , what Holinefs u 9
what Faith, Repentance, Salification , Jttfltjica-
tion, Adoption is, by fome congruous Defcripti-
on , when yet a wife Examination might fhew f
that by the Name they understand the Matter
it felf, though not by diftinft Notions ; and
when the Catechizer too often would be found
fhamefully to fcek, if he were put to anfwer
his own Queftions by a true Definition ( as I
have tried. )
§. 3S. To conclude, there are many (harp
Volumes written pf late, which reproach Imputed
Ri £ h-
[ 266:1
Righnoufnefs^ to which they fccm induced by fome
mens nufexplication of it ; and by fuch unwarran-
table words as fome Independents ufe of it, in
their Savoy-ConfefTion : And they dresm that we
4eny all peceffity of Perfonal fulfilling the Con-
ditions of the Law of Grace, as a means of our
Juftification and Salvation : But they utterly
wrong the generality of Divines of my acquain-
tance and notice : And I rnuft tell them, for the
Independents, that they did not fubferibe or vote
that Confeifion, as fome prefent affure me, but on-
ly a very few men brought it in and read it,
and none fpake againft it : And fome worthy per-
sons of that Aflembly, upon conference, allure
roe, That how ill fcevcr it be worded, they them-
fclves did mean it as I and other Proteftsnts do,
and did difclaim the obvious ill fence.
And I add, Had thefe Contenders but taken up
with the diftin&ion of Imputation which Mr. Brad*
Jhaw giveth in the Pre ace to his reconciling Trattate
*f ' jupificaticn^ it might have quieted them* by in-
forming them, in what fence Chrift's Righteouf-
nefs is imputed to us, and in whatnot : And they
would have feen that which is not ours, as Pro-
letaries of the thing ic felf in />, may be called
Q'Arsy becaufe the EfcUs are ours, and it was gi-
ven to Cody for the meriting of thofe Effefts
CHAP.
[26?]
CHAP. XXIII.
How fsith juftifieth ; aud how it it imputed
to tufor Righteoufmfs.
§. i . A Bout thk a ^° tkttt are many needlefs
±\ notional Controveriies among men that
are agreed in the matter itfelf: As whether Faith
juftifie as it receiveth Chrift in alt his mediatorial
Office, as Prophet, Prieft and King ? Or only as in
his Priefily Office ? And whether, as it receiveth
him in all the parts cfthtt Office, or which f Or as
it receiveth his Rtghteonfnefs only ? Whether
Faith juftifie us as an Inurnment only ? Or as *
Condition? Or as merit mom * Whether it juftifie
us by being it felf imputed to us for Righteonf-
nefs, or it be Chrift" s rightevufnefs only that is f©
imputed ? Whether Faith alone juftifie us, or al-
fo Repentance, Defire, Hope, or any other a£s
of the Soul towards Chrift? Whether only Faith
in Chrift juftifie, and not Faith in God the Father,
or belief of the Promife, or of Heaven ? &c. Of
all which briefly.
§, 2. I. The word £ Receiving ] (Chrift,
Grace, &c. ) hath two different fences neceffarily
to be diftinguifhed : i. Phyfical Receiving is the
ftrift fence, as pati and recipere are all one : Which
is, x. To receive the meer A& of the Agent ter*
min*rively j or, 2. To receive zfnrther effeft of that
Aft.
[ 268]
2. Moral receiving is nothing but accepting of
an offered thing by confent of Will : Acd fo to
receive fuppofeth an offer, and is nothing but Con-
fent to it.
§. 3. TcJ receive Grace in the ftri<ft phyfical fence,
is to be made graciow, or to be the Patients of
the Operation of Grace if it be real: But to re-
ceive relative Grace phyfically, is nothing but to be
made fo reUted : So to receive Smilification is to
be fanftified, and to receive JuftiScation or Par-
don 7 is nothing but to be justified or pardo-
ned.
§. 4. But how is. Chrift himfelf phyfically re-
ceived ? That were eafily known, if you knew
how he is phyfically given. But for a Gift oiChrift's
■perfon by phyfical attingency, .we can fay nothing of
it by Scripture-warrant, that I know of : It is no
matter for our Difputes. But in two fences Chrift
is faid to be given to us : 1. In Relation, as a King
to his Subjects, or a Husband to his Wife : And fo
we phyfically receive thofe Relations, as aforcfaid :
That is, we are made related to him. 2. In the real
Communication of the Spirit of Chrift to us : And
{j we phyfically receive the Spirit in its operations -,
ilnt is, He worketh them on us : This is the fir ft
fence of Receiving.
§. 4. But morally to receive Grace, cr Chrift, is
but to confent that Grace and Chrift be ours : As
a Sabjett, a Servant, a Wife % confent to their Relati-
on i and this is our Faith, and not the former.
§. %. Where note, That moral Receiving {ox Con-
fent) is but a Means of phyfical Receiving (or Ha-
ving) and a means which maketh not the thing
ours any otherwife, than as the Wit of the Giver
doth appoint, and give it its Power thereunto.
This
L *°9J
This moral receiving or accepting is but Mfpoftio
recipient is ,2S to having or phyfical reception -, as there
mull be in all things difpofitio materia ad formam
recipwidam : He that will not accept the Gift, is
accounted by the Giver moraUy unfit for it.
§. 6. But this is not fpoken of every Gift ; but
of fuch as are offered by the Giver on the Con-
dition of thankful acceptance. For God giveth many
things abfolntely ; as Chrift was given to be Man's
Redeemer, and Chrift gave his Cwtnant, Goffd,
and Jpoftles, and fendeth the word to many that
before have it not, and giveth the firft Grace;
which caufeth mens acceptance of the other, and
all this not on the Condition of their acceptance :
But the Gifts beftowed by the Baptifmal Covenant
of Grace, are all given on Condition of our moral
receiving or acceptance.
§. 7. This receflary diitin&ion of receiving be-
ing premifed, 1 anfwer the queftion as followcth :
1 . To be juftified, is to be the phyfical Receiver of
Goa?s jxfttfying *&, and nothing elfe in proper
fence.
§.8. 2. No man phyikally receiveth Chrift '$
Perfon (as far as we can prove or underftand )
nor ChrifPs own Rijhteoufnefs in it felf; but we
phyficaily receive our relation to Chrifi, and the Spirits
operations, and our Right to Impunity and Life.
§.9. 3. We at once fenf* phyfico, receive our
relation to Chrift as our Head, that is, our redeeming
Owner, Ruler and Saviour, or Prophet, as Pried and
King ; and not to one firft, and to another
after.
§. 10. 4. Inthefame inftant of time that we
receive our relation to Chrift, .as aforcf aid, we re-
ceive with him, as his Grace, by the fame dmative
aft
C 2703
act of the Covenant, our Right to Immunity and
JLtfe, even to the compiacential fpecial Love of
the Father, and the Communion of the Holy Ghoft,
and fo are juftified.
§•11. 5. Our moral receiving ofChrift himfelf
as our Saviour, is the antecedent Condition of our
forefsid phyfical reception or participation, being
appointed by God to that ule or office.
§. 12. 6. This moral receiving is that Faith
which I before at large defcribed, and is fometime
called Believing, and fometime Trailing, becaufe it "
is in whole a believing fiducial Confent.
§.13. 7. This Belief and Content or Acce-
ptance, hath eflentially for its object nil that is
ejfential to Christ, as our Saviour *, his Natures,
Pcrfon, his Humiliation, Obedience, his Sacrifice
and Refurrertion, his Interceffion, Dominion,
Judgment, together with his Do&rinc, Promifes,
and Grace \ befides God himfelf and the Heaven-
ly Glory : And it is not true Faith that hath not
all this, at leaft confufedly and in fome de-
gree.
§. 14. 8. They that fay, Frith jufiifycth as it
rcccivethChrifPs Righteoufnefs, and not as it recei-
Tpth Ckritt himfelf in relation, or at leaft not as
Treacher, Lord, fntercejjor, &c. do draw men into
deceit by a Phrafe which intimateth a falfefup-
pofition, or two, viz.. 1. It is falfc that Faith jh-
Siifieth us, if they mean efficiently ; as (hall be
(hewed anon. But it is true, (though fome de-
ny it) that Faith jaftifyeth constitutive ly y fo far as
it is it folf OUf ptrfonal inherent Righteoufnefs, (of
which after ) : But this they mean not : Nor is
Faith in Chrifi's righttoufnefs any more our inhe-
rent Rigbteoufnefs than Faitfi in his Promifes,
his
[ 271 ]
his Intereeflion or his Government, or in God the
Father. 2. It is falfe, that Faith u Frith doth
juftifie ^ either as it is Faith in this or that or
the other part of the Office of (Thrift ; for then
we fliould be juftified , as they call it, by that
r* credere ^ and then if God had not made Faith
the Condition of Juftification, yet qua talis it would
have juftified.
$. 15. 9. But the Cafe is very plain : There is
con fidcrable in Faith, u&s Nature, and ttat is
only its mater id Aptitude to its Office : 2. The
Office it felfi and that is to be the Cendit ion z^oin-
ted by God the Doner, of our Imereft in his
Gifts (and foof Juftification). Now it juftifieth
not efficiently at all fuslefs you take Juflincation for
making us Holy). But it is ths Condition of Jufti-
fication, and fo we are faid to be juftified by it
as by a Condition , but it is not a Condition, qua,
fides, or as it receiveth Chrift's Righ teonfnefs, but
as it is made by Gcd a Condition in his Covenant.
But ¥ stithy as Faith in Chnft, is the Matter -of this
Condition : Or its Aptitude to its Office is in Faith
qua talis ; And no other had been fo fit : But
then it is not orly our belief or acceptance of
Chrift's Righteoufnefs rhat is this Aptitude : No-
thing but entire F,:vh in its efltntids is this matter
and azt'vnde, 2nd the formal reafon of its place or
office ab&ut our Juftincat' n, is its being the Con-
dition appointed thereto in the IiHruraent of Do-
nation.
§. 16. 10. Were the Queftion about fhyfical
Receiving, it were true* that a man is juftified qua-
tenuis z%\\treteiveth purification., and adopted as
he receiveth Adoption, and finftified as he receiveth
S^oftificatioa, and glorified as he receiveth Glorifi-
cation,
[ 272 ]
cation, and net fomething elfe j as he is rich as ht
receiveth Riches, and honourable as he receiveth
Honour, &c . But moral acceptance of one thing is
oft made the Condition of our having another thing ;
and here our acceptance of -whole Chrifi is oxix undi-
vided Condition-title to him 2nd his Gifts. We are
do more juftified for or t>y confenting to be jufli-*
fied, than for or by confenting to be fandified,and
to learn of Chrifi, and obey him.
§. 17. Yea more i men ufe to put that into the
Condition of fomething which the Perfon fain
would have? which he is more backward to, and
would not elfe do or have. A Phyfician ufeth
not to fay, Thou pah he cured if thou cenfent to be
cured } but if thou confent to take my Aledicines and
follow my Prefcript. A Father will not lay to the
Child, I will give thee this Apple if thou wilt
have it :, but if 'thou wilt thank me for it, and
do thy Duty : So if we might make a difference
'in the rcafon of the thing, we fhould fay,^That
God faith not oilly, Thou {halt have Chrifi* s righ~
tcoufnefsy or j unification by it, if thou nilt h*ve it \
no more than C Thou (halt be faved from Hell if
thou wilt ] (and who would not be forgiven ?)
But f thou pah have Chrifi and Lifc Pardon, Grace
and Glory*, if thou wilt thankfully take them together
as they are, or wilt be taught and ruled by Chrifi;,-
and renounce the World, the Flefh, and the Devil,
and take God and Glory for thy all. 3
g. 18. ChrifPs own righteoufnefs being not effen-
thUy given to us in it f elf \ but given for us \ and to
us in the £jfcffs 7 to fay, That the receiving of that
which is not given, is the only justifying att of Faith y
is to fay, That we are not juftified by Faith at all.
But if they meant the Efftfts ofChriffs Right eon fa fa
then
then it is but to fay, Wcarcjuftified by no a£t of
Faith y but by con [rating to be juftified by Chrift's Me~
tits : Which is not true.
§. i p. They contradict themfelves that make
Chrift's Prieftly Office the only ObjeB of Juftifying
Faith, and yet make his whole Righteoufnefs and
Merit that Objett : For whoknoweth not, that all
Chrift's Righteoufnefs was not performed by him
only as Pneft.
§. 20. And Chrift's Priefthood hath many other
aftions belonging to it, befides his Merits offered
for us : Even his prefent Intercejfion : Which muffc
be excluded, if Chrift's Righteoufnefs here, as un-
der the Law, were the only Objeft of this Faith.
, §. 21. II. The fecond Queftion I had never
troubled the World about fo much as 1 have done,
had I not found too many Proteftants fcandalize
the Papifts, by laying too much on the Nation
QilnfhrHmtntality, ill explained. But the judicious
arc here all in fence of the fame mind-
s' 22. For by an Inftrnment they mean not,
i . an inftrumcntal efficient Caufe of Juftification :
2. Nor of making Chrift's Righteoufnefs ours :
For ive giye it not to our felves. 3. But they
take the word Inurnment mechanically or lefs ac-
curately, and tell us, that they mean
a receiving Instruments a Boy * catch- * # Dr. KendaL
eth a Ball in his Hat : But fo as that it
is a moral Instrument, that is, both materially a mo-
ral act, and the Instrument of a moral not fhyfU
cal reception.
§. 23 . But when they have all done, they do but
entangle and trouble themfelves and others with
an unapt Logical notion : For (as it is fo eafie to
T coifuw
[274 3
confute the grofs Conceit, That Faith is an inftru-
tnental efficient Cm[z ( either God's or Man's ) of
our J uftification > ( which I have done fo oft, that
I will here pretermit it, fo ) this Notion of a
Fujfive Infirument is unapt, becaufe, i. The Aft
of Jffent is cflential to this juftifying Faith, as
well as Acceptance^ and fo is TruSt, which yet
are no more Inftrumentd in reception, than many
other Arts, even Love, Dcfire, Hope.- 2. Becaufe
cuxCmfent to other things, as well as to bejufti-
fed, and our Faith in God the Father , arc as
truly the Condition of our Justification, as our
Cwfent to be jnftifted. 3 .And becaufe this Meta-
phorical ufe of the Word Instrument, leader h peo-
ple to dream of proper Inftrumentality, and mif-
leadeth them from the apter Notions : ' The Cc-
v^nant-Donation is the juftifying Inftrument.
§♦ 24. I conclude therefore fummarily, 1. Faith,,
as Faith in the Father, Son, and Holy Ghefi, in the
Senee of the Bafti final Covenant, is the aft Mat-
ter to be the Condition of our Justification by the
Gift of that Covenant.
2. If JuftiHcation be taken for making us ju&
Ftrfermers of the Conditions of the Covenant of
Grace \ fo Faith juftifLth us , 1 . Conflitutively ini-
tially, as it is the beginning of that Righteoufnefs
it felf. 2. And by a moral efficiency, asitisacaufe
of Love and Obedience.
3. If Juftification be taken for the Gift, or right
t* Impunity and Life in and with Chrifi, fb Faith
ii k the Condition of it, and no ether wife juftifi-
eth.
: 4. But if any will call this by the name of a
Subment, with the Ancisats, meaning but that it
mariteth jufti&sgicm, as a Child meriteth apiece
of
[275 3
of Gold from his Father, by patting off his Hat,
and faying, I thank you, and humbly taking it,
Inftead of fcornful or negledtful refilling it, I
will not quarrel with any fuch.
§.25. But remember, that as wife men feldoni
make any thing a Condition of a gift* which hath
no worth in it to pleafi them \ fo God f$w y and
put fuch a worth or aptitude in Faith, cr elf© he
had not fo much as commanded it.
§• 26. But yet a Condition fimply as fuch, fig-
nifieth neither Merit nor Caufaluy at all } but on-
ly the terms on which the gift Jhall be fufpended^ till
they be performed: And fo the performance of a
Condition as fitch, is no efficient of the gift\ but a
removing of the fufpending impediment.
§. 27. Therefore Dr. Twtffe oft calleth Faith
Caufivn difyofitivam juftificationis, which belongeth
not to the efficient, hnt material or recipient Gaufc j
and the true £,***/ Notion of its next Intercft in
our Juftification, is its being £ Conditio praftita^
and the true Logical Notion is to be C Vifpofitio
vrrnlis materia, five fubjecli recipient it ] call it Cau-
fan vel Conditionem di[pofitiva,n , as you pleafe :
And 1 think this Queftioif needs no more.
§. 28. III. As to the third Queftion, the truth
is obvious, That Chrifvs righteonfmfs is imputed^
and yet Faith is imputed to us for right eon fntfs in
feveral Sences ; that is, each is reputed to be to
us what indeed it is. Two things make up the
Sence of F*ittis being imputed to hs for right eoufnef? :
1 . Faith is really the Condition of the Covenant of
Grace, which whofo performeth, he is righteons
again ft the Charge of Non-performance of that Con-
dition j and it is reputed our fuborditutt, Ei
T a id
[a 7 f]
tal,ferfonal,Yighteohfnefs : 2. And fuppofing Chrift's
Merits and our Redemption by him, this Goipel-
righteoufnefs is all that is required of us on onr
farts, inftead of all that pcrfedt Obedience which
the Law of Innoeency required. So that our Faith
( taken in the Scripture-fence ) is our real rights
cttfnefs related to the Condition of the New Co-
venant, and inftead of a more perfect right eoufnefs
of Innoeency -, forafmuch as after Chrift's Redem-
ption , is required to be performed by our
felves;
§• 29. This, no Chriftians that are fober, can
deny, as to the thing; And as to the Name, it is
plain to the impartial that willfee that Paul,Kom.
4. 22, 23, 24. and Jam. 2. 23. by Frith means
Faith it felf indeed, and not only Chriftxhe Ob-
ject of Faith, as fome affirm, with too great Scan-
dal: read over the Texts, and try what Sence it
will be, if you put [Christ] inftead of [Faith.]
§. 30. Obj. But it is not Faith in, and of it
felf that's meant, but as connoting the Object. Anf
The latter claufe is true : it is Faith, as connoting
the Object j Chrift: But the former is a contradi-
ction. For Faith it felf effemially connoteth the
ObjiSt : If you fpeak not of Faith in genert ( for
it is not any kind of Faith that is our righteouf-
nefs ) but of the ChrtSiian, or New Covenant Faith
in fpecie, who knoweth not that the Objed
fpecifieth it ? And therefore if it be Christian
faith, as connoting the Objeft, it is Christian faith
as Chriftian faith.
§. 31. But will any fober Chriftian deny, that
Cltrift is our righteonfnefs in one fence, and Faith
fubordinateiy in another, and that both are accord-
ingly imputed to^s ? How fain would fome men
differ
[277]
differ, if they could, or feera to do it, when they
do not ?
§.32. IV. As to the fourth Queftion, I an-
fwer, 1. We are ail agreed, That God will not
pardon, juftifie>or fave any,without both Faith and
Repentance, and Defire, as neceflary moral Qualifi-
cations of theReceiver : And this fhall ferve turn,
if any like not the term £ Condition ] and be wil-
ling to be quiet.
§.33, 2* Faith in a narrow Sence, as figni-
fying meer Ajfent , is diftinft from Repentance,
but Faith in that fence as is meant in Bap-
tifm, and hath the Promife of Juftification and
Life, is more the fame with Repentance than ma-
ny perceive. For Repentance is the change of the
mind from evil to good ? And the Good necefltry
to our Salvation, is a fiducial practical Confent to
the Covenant of Grace, or a practical Faith in God
the Father j Son, and Holy GhoB : And to turn to
this, is to repent and be converted -, even to turn
from the contrary Ads and Obje&s to this fidu-
cial confenting Belief in God the Father, Son ,
and Spirit *, and what clfe is repenting, but thi*
Change ?
§• 34- 3- It was never Panics meaning, under
the name of Works, to exclude Repentance, and
all A&s of Faith, fave one, and Thankfulnefs, and
Defire, and Hope, and Prayer, &c. while they
keep their place in fubordination to Chrift: They
do but confound facred Do&rines and mens minds, '
that fo imagine.
§. 35- And the fame Spirit that faith, He that
kdieveth, /hall be f*ytd 7 faith alfo, He tb*t eafcth
T 3 * in
[2 7 n
on the Name of the Lord, Jhall hefaved, Rom. io*
13- And n?# are faved by Hope , Horn.
A& 12. a i. 8. 24. and we arc faved by the wafh-
ing $f regeneration, and renewing of the
Holy Ghoft, Tit. 3. 5,6. and by believing the Ar-
ticles of the Creed, 1 Cor. 15.2. and bleffed are
they that keep his Commandment s that. they may have
right to the Tree of Life ( that right is our righ-
teoafnefs ) and may entering &c. Rev. 22. 14. By
taking heed to himfelf and to Doctrine, Timothy was
to fave himfelf and his Hearers, 1 Tim. 4. 16. Ma-
Sly fuch Texts I have elfewhere cited, which are
all true.
§• 36. V. As to the fifth Queftion, it is an-
fwercd before in the Defcription of Faith: As the
father, Son, and Holy Spivit,2x^one God, fo Faith
in them is, one Faith-, and no man can truly be-
lieve in Chrift, that believeth not in the Father ;
our belief in God, as God, and Love to him, is
that Salvation to which Chrift is to bring us :
And the Confent to ufe the remedy, includeth the
content to have Health or to be faved : And our Be-
lief in God, as our Redeemer, even Chrift, is the
chief part of our mediate Faith : In a word ; all
that Belief which is neceflary to the Baptized, is
neceflary to our Jnfiification : But that is our Be-
lief in Father, Son, and Holy Ghoft ( in the mea-
fure that they arc revealed. )
CHAP-
£279]
CHAP. XXIV.
Of JffurAMe of our Justification, and
of Hope.
§. x. A Sfcrance of Perfeverancc and SAlvation-,
jljL is not hereto befpoken of, but only of
our prefent Juftificntion: And they are diftinft
Queftions. r. What AfTtirance is de fir able. 2. What
AfTu ranee is attainable. 3. What Aflurance we
actually have, and who have it. 4. What is the
nature m& grounds of this Aflurance.
§.2. I. Some pleaded fo much for the ufeful-
nefs of Uncertainty and Doubting, as if it were the
fafeft condition to keep us humble and watchful,
as excited Luther and o:her Reformers to take them
for utter Enemies to Chriftian Comfort. And cer-
tainly AffUrancc is a moft deferable thing j it kindleth
in us the love of God ^ it maketh Duty facet; it
maketh Sufferings eafie, and Death lefs terrible, and
Heaven more defired, and confequently careth an
earthly Mind, and leadeth man to z heavenly Con*
vcrfxtion, and putteth Life into all his Endeavours :
Whereas a man that is ftill utterly in dzubt of his
ftate of Salvation, and right to Life, will be loath
to. die, and therefore love this prefent World, and
have lefs thankful and loving Thoughts of God
and his Redeemer, and fo all fin will have advan-
tage, and Holinefi a great impediment. An In-
fidel will confefs, that fuch Ajfuranve is exceeding
defirable.
T 4 . S. 3.
$. 3 c II. And no doubt but a Gomfor table de-
gree of Aflurance is attainable , or clfc ©od would
never have (o fully differenced the Righteous and
the Wicked, and commanded all to examine and
try themfelvcs, and to make fure : ' But this I have
often elfe where proved-
§. 4. III. But all true Believers have not Af-
furance of their Juftification, becaufe they are not
certain that their Faith is fuch as hath the promife
of Justification : He that believeth perceiveth that
he believeth, but yet may be uncertain that his
faith is fo finccre, as no unjuftified man can
have.
§. 5. Their Juftification is real, or true, or
certain in it felf ; but the Evidence of it may be
dark, and their perception .of the Evidence defe-
ctive ; from whence it is to them uncertain ; that
is, not known with that full fatisfaftion of mind,
*vhich we call Aflurance.
§.5. Yea, Experience telleth us, That it is
Jbut a fmatt part of the moft religion* ChrifHans^
"who will fay themfelves. That they are certain of
their Juftification ^ andofthofe few that are for-
warded to fayfo^ all have it not*
§. 7. Therefore justifying Faith is not jiff ur once
that we an juftified \ other wife all fhould havcaf-
furance that have Faith ; and juftifying Faith in
order of Nature, goeth before JuftificAtion^ but
jdjfurance that we are juftified, followeth it ; we
cannot be ajptred that we are juftified, but by be-
ing affuredthat we believe: But it 7 s abfurd to fay,
{lamafluredl am juftified, becaufe I am aflared
that I am juftified.] But this is only: againft the
Vintinomians*
§. 8.
[2*1]
§. 8. No man hath perfect Affurancc , that is
the higheft degree in this Life: For if all our Graces
be imperfett, our AlTurance muft needs be imper-
fea.
§. 9. IV. This JJfuranee then is. not properly
Divific Faith^ or a Belief of Goa>s Word } but it is
a clear and fatisfying perception of our ownjufti-
fication, becaufe we are clearly fatisned, that
GodPs Promtfes are trne 9 and that we are trnt Be-
lievers.
§. 10. This Certainty is not by an immediate
Word or K eveUtion of the Spirit in us } but yet the
Spirit is all thefe ways the caufe of it in the Faith-
ful. 1. The Spirit working us to God's Image
and Will, is our affuring-Evtdencc^ or the Minor in
that Argument, whofe Conclufion we are allured
of (as the Spirit in the Word is the Major.*) 2. The
Spirit in Believers helpeth them to perceive his
own Works in them, and know their Evidence:
3. And alfo^to rejoyce in that perception. This*is
the Witnefsofthe Spirit which we mean, and not
immediate Revelation.
$.11. Though Hope be fometimes about things
certain, yet it is often alfo about that which we
are not certain of: And more have true Hopes of
Salvation^ than have Ajfurance of it, or of their
Title to it : For Hope may be exercifed upon pro-
babilities, and moft ufually it is fo.
§.12. Strong Probability^ with little reafon of
donbting, may caufe fuch ftrong Hopes as may caufe
us to live and die with comfort: If donbting be
fmall^ and Hope be great \ the Peace and Joy will be
greater than the fear and trouble.
§• 13-
. [282]
§. 13- BeHarmin y s Moral Certainty is more than
molt Chriftians attain to, and his, and other
mens Conceflion thereof tell us, That in this Point
our difference is lefs than thofe have thought, who
have faid it was fufficient Canfe of onr Separation
from Rome; /
§.14. While we arc certain that this World \%
fading Fanity^ and that there is no hope cf Feliciy on
Eartb y and that therefore Gcdiinefs can coft us
the lofs of nothing but Vanity^ a Faith jhort of
Certainty., and mixt with doubting^ about the very
Truth of the Promt fe it fclf y and Life Eternal ^may-
engage a man iavingly in a holy Life , and the
forfaking of all for the hopes of Glory : Andfuch
doubting, even of the Life to come, or of the Go-
fpel, as keepeth not men from tmfting to it for
their Felicity, and feeking it above all, and for-
faking all for it, will keep no man from Salvati-
on, though it be his fin, and the caufe of other
* Much more may this be done when men doubt
not of God's Word, or the State of Glory, but
only of their own Sincerity, Justification and Sal-
vation.
CHAP. XXV.
Of good Works and Merit, *nd trvjting to &nf
thing of our awn.
§. i:TYEre are feveral Controverfies that
jLJL trouble our Peace, but few of them
that are {0 great as they are commonly imagined: t
[283]
As, i.What are good Works {which indeed is
' of great weight, aad the chief in which we really
differ about Works. ) 2. Whether they are ne-
cefiaryto Juflincation or Salvation. 3. Whether
they are merkorious or rewardable. 4. What
place they have, and what is their ufe and necef-
fity. 5. Whether we may trail to them.
§. 2. I. It is one of the Devil's chief Policies
in the World, to call out Chrifc's fnterefl by i:s
Counterfeits : To expugn true Wifdoin by counter-
feit Wifdom, and true Faith «by counterfeit Faith,
and true Zeal and Piety by counterfeit Zeal and
Piety, and true Unity, and Concord, and Peace,
by their Counterfeits, and true Worfhip, Miniflry ,
Difcipline, by their Counterfeits ; and true Com-
fort by counterfeit Comfort ? and fo alio it is by
counterfeit good Works, that good Works are oft caff:
off.
§. 3. The meafure of all created Goodnefs, is
the Will of the Creator, who is the prime, eflen-
tial Good ; and no Work of Man is morally good,
but what is made fo by the Hill of God ; that is,
1. Efficiently, by his operative Will : 2. DireZtive-
ly, by his commanding Willi And, $. Finally and
Objectively, by his fie a fed, or fulfiBed WiU. Man's
Wit, Will, cr bittreFl cannot- ferve to make any
a&ion morally good.
L §. 4. He that intendcth God's Honour, and the
f leafing of his Will, and the good of his own or o-
•thers Souls, or the fafety of Religion , or the
1 Churchy or State, and ujeth means hereto, not com-
manded, or any way appointed him of God (much
vonore if direttly forbidden ) doth not a Work that
is truly good; but only fecundum quid.
§•5-
[284]
§. 5. Gould we be fure that fuch a Work would 1
fave SohIs, or fave Chnrch, or State , or our Neigh-
bours lives, it would not make it morally a good
Work? but only make the EffeB to be phy fa ally good
to others that are benefited by it.
§. 6. Therefore to bmld Chur ches, or Hofpitals,
to feed and cloath the Poor, to fave Mens Live*,
to preach the Gofpel r are all fuch as finally do a
phyfical good, and they are the matter of moral good - 7
but forma denominat : Thofe Actions are- not mo-
rally good, unlefs, 1. done in obedience to God-s
commanding, or %#Ung Will: 2. And finally to
pit of e his Will.
§, 7. Thofe Prieits therefore that fet carnal,
ungodly Sinners (Fornicators, Murderers, Glut-
tons, Drunkards, Lyers, Perjured, &c ) on ex-
piating their Sins by good Works, without teach-
ing and perfwading them to that internal repentance,
and Converfion of their Wills, and holy devotednefs t&
God, by which their Works muft have a right Prin-
ciple, End, and Form, do but delude men, and
cheat them by flattery into perdition.
§• 8. Much more pernicious is it, to take Sin,
Folly, and Snperftition, for good Works, and look to
be faved by that which deferveth Damnation, and
to expiate fin by fin j fuch are the Works of
Perfccutors that think they ferve God by unjuft kil-
ling, or imprifoning his Servants, or caufelcfs fi-
lencing his faithful Minifters ; fuch were the Wars
of the CroifadSj againft the Waldenfes and Albi-
genfes -, and fuch are the Works of the Inquifition,
and their perfecuting Executioners j fuch are Re- f
bellions that have fair Pretences 1 , as were thofe a-
gainfl the German Emperors, Frederick*) Jtienry,
&c. and of many of fuch Agents oft againft the
Kings
Kings of England; fuch hath been the Zealous
killing of Kings, and burning of honeft definable
Diflentersj and fuch is the alienating Mens EFlAtes
from better Vfes , to maintain a fupernumerous
finful, vicious, idle Monaftery, or their prelatical
needlefs Pomp and Pride 5 or to buy Pardons or
Mafles for departed Sonls \ or to build ufclefs Strx-
ttures to the Honour of fome Saint or Angel ^ or to
fet up ufelcfsFormalities and Shadows,as Candle^by
day-light, and abundance fuch : And fuch are long
Pilgrimages to the Shrines of fuch as the Pope hath
Canonized, andtoviflt Relicks, and the carrying
about of Relicks, with an ungrounded carnal con-
fidence in them •, with many fuch like.
§. 9. So wofully hath the Papal Party, and not
they only, but in too great a meafure, tht Greeks r
Mofcevites, Armenians y Syrians, Coptics^ Abaf-
finesj and moft of the Churches corrupted the Chri-
ftian Religion by their ufelefs or feducing Fop-
peries called good Works, that they have among
them defiled its Purity, rejedted its Primitive Sim-
plicity, obfeured and diflionourcd its Glory, and
made it feem > contemptible to Mahometans and
Heathens, and madeitiefs fit to deftroy fin, and
* fruftrate Satan, and to pleafe God, and to fanfti-
fie and fave mens Souls.
§. 10. II. Were all Setts and Parties of Chri-
ftians, well agreed what Works are truly goed^ ic
• would beafhameto us, fhould vte not agree in
the main how fur they are neceffary, when the Cafe
is fo plain throughout the Scripture ; I think we
arc commonly agreed as followeth.
I
«. 11.
[286]
§. if. i. Perfect Obedience is not of abfolute
neceffity to Salvation^becaufc we are under a Co-
venant that hath eafier terms.
§. 12. 2. The Works of the Mofaical Jevvifli
Law, are neither neceflary necejjitate pracepti vel
mean, that Law not binding us as fuch.
§.13. 3. Obedience to Mans Laws is not ne-
ceflary, when the matter is forbidden us by God's
Laws , or when they are Laws without pow-
er ;, that is , fuch as men have no Authority to
make. *
§. 14., 4. No Works of fpecial Grace are ante-
cedently neceflary to our reception of that Grace,
or of its neceflary means.
§. 15. 5. No external zfts of fincere Obedience,
diftinft from internal Faith, and Repentance, and
Confent, are neceflary before to our firft Juftifi-
cation \ that is, to our right to Impunity and life
in Chrifl.
§• i<5. 6. Even internal Obedience to Chrifi as
Chrifi, diftin A from our Obedience to God as God,
and our Subjection to Chrifl, (or Confent to be
his Subjects, and obey him ) is not before neceflary
to our part in Chrift> cr our Union, orjuftifica-
tion, as in its firft ftate or beginning.
§.17. 7. Therefore if we (hould fuppofe
that a Man fhould die immediately upon his firft
internal Faith and Confent to the Covenant, before
he had time to do one ACt internal or external
of formal Obedience to Chrifi , as Chrifl , that
Man would be faved. But the Suppofition is fo
utterly improbable, that it is not to be put as a
matter of Difpute : The Thief on the Crofs per-
formed fomc Obedience,
§ 1*.
08 7 3
§. 1 8. 8. No Works of Man's are neccflary
to profit God, or can add to his Perfc&ion or
[Felicity : He needeth not us nor any of our
doings.
§.19. 9. No Works of oars are ik cellar y to
make up any defe&sia thfc Merits of Chrift,or
to any ufe which is proper to Chrift or his Me-
rits or efficacious Grace-
§. 20. 10. No frefaraury Werkj of Man's
(I think) are ab feint ely before necefiary to God's
effe&ual converting of him, (unlefs you will call
>the A&s of Nature, by which he is fit to hear
and think, preparatory Works unfitly): For God
can grJt his Grace to unprepared Souls.
§. 21. On the affirmative alfo we are agreed,
1. That all Mankind are under God's Government
by fome Law, and owe Him Gbtdicnce to that
Law.
§.22. 2. That it is only Difobediencc that
God puniflieth according to the Penal part of
that Law which men live under.
§.23. 3. That it is only Obedience which
God rewardeth, according to the rewarding or
promiflbry part of the Law. that men arc un-
der.
§.24. 4. That the Law of Grace (and not
only that of Innocency ) hath its Commands of
Obedience, and Promifes of Reward.
§.25. 5. That men muft believe that there
is a Gcd before they can believe that Chrift is
the Anointed of God and the Mediator between
; God and man ; and therefore muft firft believe
God's Soveraign Government.
§. 26.
[ 288 J
§. 26 '. 6. God commandeth men to believe ia j
thrift, (and fo makcth it their Duty) and to
take him for their Lord and Saviour by Faith.
§. 27. 7. Men ought thus to believe in Chrift
and accept him, in obedience to this Command of
Cody believing that it is his wilt.
§. 28. 8. Therefore there is fame fort ofi?<r- \
lief in God, and Obedience to God, which is in order
before our Faith in Chrift : And Faith in Christ as
it is voluntary and free, is an Ad of fuCh Obedi-
ence to God.
§. 29. 9. Yet is it the antecedent Teaching of
Chrift ( by Nature, by the Word, or Spirit, or all)
by which we now come to know God to be God,
and that he is to be believed and obeyed. There-
fore Chrift is mens Teacher, and thereby bringeth
them to believe firft in God, before he is known to be
their Teacher, and believed on himfclf. As the Sun-
beams before its riling -give fome Light to the*
Earth.
§. 30, ift God hath commanded men that
hear not of Chrift, the ufeof fome means, which
Mercy hath (through Chrift) afforded them, which
have a tendency to their Salvation, and fhould be
ufed to that end. And his bare Command to ufe
fuch means ( much more as feconded with a-
bundance of Mercies) tell us, that he bids not men
ufe them in vain, or without any hope of good
fuccefs c of which before ).
§.31. 1 1 . He that hearetb of Chrift and falie-
vcth not, or believeth nneffe£tttafly, and is not a con-
verted found Believer, is under God's Command
to ufe certain means allowed him, to procure
Faith and true Converfion, and that not without all
hope of good fuccefs.
§.32.
[s*9 3 .
32. 12. It is God's ordinary way to givS
his firft pJecUl converting Crace y to prediffofcd St*b-
jt£ts f prepared by his commoner Grsce; in which
"Preparation fome Adts of Man have their part :
And the unprepared and undifpofed cannot equal-
ly expert it.
§.33. 13. Faith and Repentance are Ads of
Man, and pre- require to Juftification : Therefore
2% jilts and Work* are words of the fame fence, fo
WVi^even Wcrki of Special Grtceaic pre-requiiite
to Juftification.
Obj. Bnt not as jifis, but for the Objeft,
jfafvi. That's a comradittion. Chrift is Chrift
wheiher we believe in him or not j and it's one
fting to fay Chrift is vecetfary, and another thing
to fay, Believing in him U necejfary : It is not Recef'
fary mccrly as an AEt in gene-re, but as this AQt
in Ifecie • and it is fpecified (as is aforefaid) by its^
Objeft. Not only Chrift believed in, but Belitvinji
in Chrift is pre- requi lite as a moral diff option to
Juftification : And in that fence a Work or Art of
Man.
§.34 14. It is before fhewed,- that this Faiih
is a moral Work, containing (not one only, but)
many phyftcd *&s : He that beluveth in drift, bc-
licveth in him as fent of Gcd, to reconcile us to
God, to bring us to Gl<#ry, to fave us from Jk-
ftic?, Sin, and Enemies, to fan&ific us by his Word:
and Spirit, with many fuch afts that make up
the Eflence of Saving- Faith: This is the Work, of
Cod, that ye believe en him whom the Father *
Joh. 0. 28, 29.
§•35- 15. The Faith that hath the Promife of
Juftification, is efTentially a fitbjetting ottr fclves to
Chrift \ that is, a taking him for our Lord and
U
r *$6 ]
Saviour by Confent: Which is a Content to obey*
him for the future.
§. 36. \6. Though this attnal Obedience to
Chrift ( befides Snbjt&iori) be not pre-requifite to
our firft being juftified, it is requifite to the Con-
tinuance of our Juftification : For we confentcd
to obey, that we might indeed obey , and are per-
fidious if we do not*
§. 37. 17. The Wer Wand Ccr:fcier>ct will judge
us much according to our Works.
§. 38. 18. The fame Law of Grace being the
Rule of Duty and 0$ Judgment, God wi'd judge all
men according to their Works, required by that Law,
by juftifying or condemning them. m
§. 39. 19. Final juftification and glorification
are the Rewards of Evangelical Obedience ; and
the reafon rendered of Chrift's juftifying Sentence,
Matth. 25. ( & fajfim) is from fuih a&s of
Man, as qualifying them for the free Gift of
God.
§. 40. io, There is a moral goodntft in thefe
Works of Min, by which through Chrift, they
att $>le4fing to Gcd, which is their aptitude to this
acceptance and reward.
In all this I think all fober Chriftians muft needs
confefs that they agree*
§. 4U III. And as to the Cafe of Merit, a
few words with underftanding men may difpatch
it. We are agreed on the negative; 1. That no
Man or Angel can merit of God in proper Com-
mutative Juftice, giving him fomewhat for his
Benefits that ftiall profic him, or to which he had
not abfolute right.
2. No
C 291 3
2. No man can merit any thing of God, upon
the terms of the Law of Innoeency, (but Pu«
nifhment )
3. Mo man can merit any thing of God, un-
lefs it be fuppofed firft to be a free Gift and merited
by Chrifi.
§. 42. And affirmatively we are (I thinks a-
greed } 1 . That God governcth us by a Law of
JGrace, which hath a Promife or Premiant part,
which givcth ( not the Antecedent but many confer
qnent benefits) by way of Reward : To deny the
rewarding act, is to deny God's Law, and the man-
ner of his Government.
§.43. 2. That God calieth it his Jnftice to
reward men according to his Law, and give them
what it gave them right to. Infomuch, that it is
made the fecond Article of our Faith, Heb. 11.6.
to believe that God u the rewarder of them that df-
ligently fe\him m And he givcth itrff * righteous
l»dge, 2 Tim. 4. 8.
§. 44. 3. That this fuppofcth that fuch Works
♦of Man have a moral Altitude for that Reward?
which confifteth in thefe things : 1. That they are
efficiently from God's Spirit. 2. They are in their
meafure agreeable to God's governing Will.
3. They are done in Love, to his glory, and to
pleafe him. 4. They are done by a Member of
. Chrifi. 5 . They are profitable to Men, our felves
\ and others. 6. The Habits and Afts are God's
iown Imtge. 7. They have the Promife of his Re-
f ward. 8. They are wafhed in the Blood of Chrifi.,
I that is , Their faaltinefs is pardoned through his
Merits. 9. They areprefented to God by Chriji y s
Intcrcejfion. 10. And laftly, they are Man 7 s -^p-
„titHdc for the Reward in their very nature 7 yea,
11 2 fart
[292]
part of it thcmfclvcs as they are of God -, Hetmfs
being tht beginning of Happiwefs^ox of that love of
God which in its Perfection is Heaven it felf : Such
an Jptitnde, as that a holy perfon cannot btmifcra-
hit, nor can God hate and damn a holy Soul that
truly lovethan&obcyeth him.
§• 45. 4. This moral Aptitude for the Reward
is amiable and pleafing to God y and therefore he
calleth the Reward in the Gofpcl ufually £fr£o^
which properly fignifieth Wages, which men give
by Commutative Jttftke : But that is only metapho-
rically , becaufe God that cannot be profited by
man, is yet pleafed in that which profit eth our f elves
and one another, and ghrifieth him by declaring his
Perfections : And as if this were profiting him, he
calleth it Wages, for fome fimilitude, but not in
proper fence.
§. 4<J. 5. This moral Jptitudc, for the Reward
is called oft in Scripture Wortkine Is, d^U, which
is of the fame lignification with Alerit : To be
worthy and to defcrvc, are here all one :. So thatfo
far Merit ( Worthinefs ) is a Scripture Phrafe.
§. 47. 6. This Worthmefs or Merit is only in
point of Paternal Governing-Jujlke, according to
the Law of Grace, ordering that which in it felf
tea free Gift merited by Chr iff.
§. 48. For no Man or Angel can have any
thing of God, but by free Gift : What have we
which we receive not, when our being is of God ?
Therefore it mull be of governing ordering Jufiice
only : The thing is a Gift ; butGcd will give this
Gift to his Children fo wifely as to the Order ofit>
as fbaU.be fitteft to attain his ends. Therefore
it is not by Governing Juftice after the Law of
Injiocency ix Works, but according to the Law of
Grace,
Gract. So that the fum of the Solution is', That
t. the Good received in its value, as Good is of
God as a Benefactor and a /ra <?>/>. 2. But in
Or£&r */ Collation, it is of God as a #//*? and rifif*-
##* Govemonr, even a governing Father, and fo on-
ly it is a Reward, and fo it is merited.
§. 49. This is eafily underftood by Parent;,
who intend to give their Children freely, out of
meer love, their Inheritance, and what elfe they
want : And yet they will give them Gold or
Clothes or Food, in fo wife a manner, as fhall
engage them to their Duty, and will fay^ Fat off
your Hat and thinks ?ne, or Do t\>ii or that (which
is for their own good) and I wW give yon this.
Here it is a Gift as to the Goodnefh and a Rewsrd
as to the order of living it.
§. 50. 7. The ancient Chriftians (as the Wri-
tings of all the Ancients commonly fhewj did ufe
the word Merit without any fcruple ; and I re-
member not that any Chriftians did ever gainfay it
,or take the ufe of it for a fault : Yet did they
l contrajii<ft mens carnal erroneous Conceits of
M^n s Merit, as well as we : Yet now ouroppo-
fition to Popery hath brought the word into fo
great diftaflewnh many good Proteftants, as that
they take it to fignifie fome dangerous fclf-arro-
gating Doctrine : So great is the power of Preju-
f dicelmd Contefh
§.51. It is true, That when Hereticks have put
an ill fence upon a good word, we mull ufe it more
canteloufly than at other times and places : But if
thence we abfMutcly rejeil and accufe it, we fhall
harden our Adversaries, and ftrengthen the Error
which we oppofe, by running into the contrary
cxtrcam, which will'foon difgrace it felf.
U t %.%zAt
[ 294]
$. f£ It is a great advantage to the Papifts,
that many Proteftants wholly difclaira the »4
and limply deny the Merit of GoIfeUobectteme :
For hereupon the Teachers (hew their Scholars,
that all the Fathers fpenk^ for Merit , and fo tell
them, that the Proteftants Dottrine is new and
heretical, as being contrary to all the ancient Do-
ctors : And when their Scholars fee it with their
Eyes, ao wonder if they believe it, to our difho-
nour.
§. 53. All Orthodox Chriftians hold the fore-
defcribed Dottrineof Merit m fence, though not
In words : For they that deny Merit 7 confefs the
t.XewtrdMenefs'} of our Obedience, and confefs
that the Scripture ufeth the term C Worthy ] and
that €%i& and«'£i« may be tranflated Afmri*/ and
Mtrit % as well as Worthy and Wor thine fs ; and we
think it fitter to ex found fuch Scripurc-WQrds than
to itttufe andrejett them: And they all confefs, that
nuftis Duty hath God's Promt fe of Reward,, and that
Molinefs in its nature is fuitable to the End or
Reward, as difpofing us to enjoy it, and S plea-
ling unto God and glorifieth him : And this is all
the fame thing in other words^ which the ancient:
Chriftians meant by Merit. And to hear many
godly perfons at the fame time, moft earneftly ex-
tol Holinefs, and defire that Preachers ftiouid con-
vince the People that the Righteous is more excellent
th*H hit Neifhfokr, and yet denying all Merit,
and reviling all that allert it j this doth butlhew,
that they underftand not the wor<J •, and think
others alfo mifundcrftand it : And fo we are re-
proaching one another, where w« are agreed and
know it not : Like the Woman that turned away
her Servant upon the Controverfie, Whether the
Houfe
C *95 3
Houfe fhould be fwcpt with a twin or with a Be-
fom •, or the Phyficians that let the Patient die,
becaufe they could not agree whether he fhould
tske a Potion or a Draught, a bit or a morfel,
or take Ambar, or Elettrum or Skccinum or C*-
54. And the partial Teachers are the Caufe
of all this, while inftead of opening the Do&rine
truly to the People, in what fence we have or kave
not any Worthvufs or Merit, they without diftin-
&ion cry-down Merit, and reproach thofe that do
otherwife : And if they do but fay, C S*cb * Mm
or fitch a Book^ ffeaketb for Merit and Free-will Q
they have fufficiently rendered him odious or much
fufpe:ted with their followers i when yet all fo-
ber Chriftians in all Ages have been for Merit and
Fret-mil in a found fence : And is not this to be
Incendiaries and Adverfaries to Truth, and Love,
and Peace ?
§.55. I have formerly thought, that though
we agree in the thing, it is bell omit the nam?,
ecaufe the Papifts have abufed it : And I think
fo ftill, as in fiich Companies and Cafes where the
ufe of it not underftood will fcandalize men, and
do more harm than good : ( For why fhould I ufe
words againft mens edification ? ) But in other
cafes I now think it better to keep the word,
1. left we feern to the ignorant to be of another
Religion than all the ancient Churches were.
Left we harden Papifts, Greeks and others, by
Jenying found Do&rinc in terms, which they win
hink we deny in fence. 3. Becaufe our Penury
of Words is fuch as for my parti remember no
other word fo St to fubftitute inftead of ^Aicrit 3
or Q Defect 2 oz C Wmhincfs. 2 The wofi £ R»-
U 4, wardablel
C 296 3
WAYdahlc 3 is long and .oft harlh : And what
other have we ? And it is nothing elfethatwc
mean.
§. 55. Some Papifts are againft the very word
C Merit ] alfo. Some own the word, bun differ
not from the Proteftants about the Doflrine ,
Foxne of them ignorantly drive the poor People
by ill preaching into carnal Conceits of their
own Works, "and to truft an hundred Fopperies
for Salvation : But he that rcadeth moft ot their
School-Do&ors, muft either confefs, that they dif-
fer from us about the meritmoufnefs cf true Go-
fpel- obedience, rather in words than in deed-, and
that we really mean the fame thing, or elfe he muft
fee with better or worfer Eyes than I do (J fpeak not
this of them all. )
§. 57. And Rom<ztU) who prateth cf Merit in
point of commutative Jnftice, difclaimed by the reft
( and feme fuch other ignorant Scriblers ) are not
to be taken for the Index of their Doftrine, nor yet
their fuperftitious, abufive Application ; no more
than our Denier s of all Merit are the Index of onrsy-
nor the prophane onesabufeof it, who are rea-
dy, when we perfwade them to a holy Life, to tell
us, That God faveth not Men for their Holincfs or
Wer\$, and that ours deferve no more than theirs,
but he will have mercy on whom he. will have mercy ;
and it is not of him that mile tb or runneth.
§. 58, Not only Waldcnfis, Conttremu^Arimi-
w*/w,and many others exprefly fay as much againft
Merits as we : But Medina, and many of the Tkv-
mifis fay the fame in Sence,and the Scttifts and many
others fay, That Merit arifeth but ex pafte, from
God's Fromife - 7 and. to be meritmtw, is no more
than
[297]
than to be alVork^ which Cod hath primifed a Fc-
rvarJ to : And do any of us deny this ?
§. 59. Objeft. But others fay, That Merit is
ex dignitate operum^ from the worthinefs of our Works.
Anf. Is it the^Name [ Worthinefs^ or the meaning
that difpleafeth you ? If the Ntmc, read Lake 20.
35.and21.3tf. jifts 5.41. 2 Thejf. 1. 5, 11. Rtv.
3. 4. Matth. ?♦ 10, 1 i, 13 ? 37, 38. and 22. 8. 1CV.
li. 27, 29. £pfc. 4. i.Ccl.1.10. 1 Thejf. 2. 12. and
fee whether God ufe not the fame Phrafe. And as
to the Seme, one Writer underftands what he faith
better, and another worfe, and feveral men may
have feveral Sences ; but they moftly feem to mean,
That holy Obedience is in the 'very nature cf it fo
fleajrrig to the raojl holy God y as render eth it apt to
be the matter of that Condition on which his Covenant
promiftth to reward us, the Imperfection being par*
doned, and we and our Works accepted, upon the Re-
demption wrought by the Merits of Chrift, and upon
his hvercefion, and prefnting them to God. And is
this to be denied by any Chriftian ? Doubtlefs there
is fomething in the very Nature of Divine F A ith^
Love? and Obedicnct^ which maketh it fitter to be
accepted and rewarded, than Infidelity, Hatred of
Gcd,and Sin, or Rebellion. Speak Chriftians, is it
rot fo ? A nd yet it is from God's Promife and mecr
Bounty only, that our Right to the Reward refult-
eth, though the material Aptitude be in the quali-
fication to which that promife is made : All this is
plain and fure.
§. 60. Obj. But fome talk, of a Proportion be-
tween the Work, and the Reward.
Arf We commonly hold degrees of Glory ac-
cording to the degrees of Holimfs ; and if any a-
bufive Doctor mean any more, that's nothing to
the
C 298 3
the r*fh And it's pity that Men that are agreed,
fhould hate or revile each other as differing.
§. 61. Fafquez* the Jefuit is one that is fuppofed
to fay moil for Merit, who faith fo much againft it,
as I dare not fay : For he tells us, That God doth
not reward us at all as an ACt of Juftice, either Com-
mutative, or Diftributive : Commutative Juftice he
calily d fapproveth, and in that we all agree : But
the generality of Chriftians, Papifts, Proteftants,
Orecksy &c hold, That God rewardeth us in go-
verningrp*ternal-diftributive Juftice , as a Father
giveth Benefits to a thankful Child that humbly taktth
them, and not to the contemptuous gr rebellious that
$it in his Face. BwtVafquex. faith, That God hath
not fo much as Diftributive Juftice in our Rewards.
And yet, I think,hediffereth but in words, and real-
ly meaneth as we all do. And he that dare for
Words, revile Confenters, is bolder than I would
have any good Man be : And yet I doubt not but /
and thi* Writing fnall be fo reviled by many th?t
differ not from me, when they think they do ,
(through Fadion and Prejudice ) when I am dead,
e\fen for thefe words.
§. 62. IV. The fourth Point is fo far difpatched
in the fecond,that I need here but to fay ^ 1. That
our Obedience to God is a Duty refulting from our
very natural Being, and cannot but be fo while
we are Men : 1 . As it is God's due. 2. As it is part
of the right Order of the Univerfe, and condu-
cible to common Good. 3. As it is our own Or-
der, Reftitude and Health.
2. ThatChrift is the Saviour and Phyflcian to
give us this Health, which is the end of his medici-
nal Grace*
3. That
[299 ]
3. That the Soul cannot be complacefitially a-
miableto God, nor fit for Communion with him
here or in Heaven without it. Relignation to God
our Owner , Obedience to God our Ruler, and
Love and Praife to God our Father, and the infinite
Good, make up that Holinefs which is our Salva-
tion it felf, and the Image and Glory of God upon
us.
§. 63. V. About the next Queftion I may yet be
ftiorter, Hoto far any Works of ours rrtiy he trufied
in}
I think all agree, 1. That nothing of ours ( or
any Creature ) fhould be trufted to for any thing
proper to God, or proper to Christy or any thing that
belongeth not truly to it felf. He that afcribeth
any thing to our Faith, Love, or Obedience, which
is proper to ChrifPs Merits^ or GqJ?s Mercy, and
fo trufteth them, doth greatly iln, and he that truft-
eth them for more than God hath affigned to them
to do.
§. 54. 2. That we mutt take heed of /c*/fc£t-
em Language j and therefore muft not talk oftrnft-
ing on any aft of our own, when it is like to be
underftood,as put in Competition wkhGod or with
Chrifl's Merits ', as if the Queftion were, Whether
we mult trufi God, or our felves, Chris's Rightt-
oufnefs or onr own ? For our own is not in the
leaft meafure to be trnfied for that which belong-
eth only to CbriJPs Rigbtcoufnefs to be-, or do.
§. 55. 3. Tha: yet it is a great Duty to truft
every means of Salvation appointed by God, in its
own place, and for its own part alone, even to preach*
ing y Sacraments, j4ffli&iom,&c. And accordingly to
truft our own Faith , Love , Prayer, Obedience, fo
far as they are Means, ana hare God's Promife,
and
L joo]
and no further ; which is no more than to trutt in
God', that he will blefs fuch means. He that truft-
eth his Sword, doth not truft it to fight of it felf,
without his Hand. When God hath promifed
Mercy upon Prayer, and to the Obedient ox Penitent,
for a man to think that God will yet do no more
for us, it we repent, pray, and obey, than if we
do not, is to be Vnbelnvers, and fay rebellioufly,
It u in vain to ferve the Lord. He is fo far to
trull to Faith, Repentance, praying hearing, medi-
tating, diligence, as to truft that God will blefs
them, and reward them, and lock for more from
him when we uie means, than when we do not..
CHAP. XXVI.
Of Confirmation, P erf ever ance , and Danger
of falling away.
§. r. 1 Shall reduce all that needs to be faid on
JL this point to thefe following controverted
Queftions : c i. Whether *// Grace procured and
c given by Chrift, befah as is never loft ? 2. Whe-
1 ther that degree of Grace be ever loft, which
* giveth the />q//* credere without the aft of Faith
c ( commonly called fufficient Grace ) in Adult or
c Infants? 3. Whether any lofe aftual true jufti-
c fying Faith ? 4. Whether any lofe true Holinefs,
1 or love of God in the Habit ? 5. Whether any
1 degree of this be ever loft? or all fpecial Grace
c have fuch Confirmation as the Afigels have ?
c 5. Whether, if Holinefs be never loft, it be pef-
1 fibU to lofe it, and be io danger? 7. Whether
1 there
[ joi]
c there be a ftate of confirmed Perfons befides the
c meerly fan&ified, that from the degree or kind
4 of their grace, never fall away f 8. Or whether
c Perfeverance depend on meer Election and God's
1 Will, which fecureth only fomc of the juftified ?
4 p. Whether all, or molt, or many Christians are
'chemfclves fure to perfevere ? i o.WhetherCertain-
c ty of perfeverance be fit for all the juihfied I
1 1 1 • Whether it be unfit for all, and a more unfafe
L Condition than doubting ? 12. Whether the
'Comfort of molt Chriltians lie upon the Doftrine
4 of fach Certainty f 13. Whether the Dodtrinc
'of Eventual Apoftacy infer any mutability in God?
4 1 4. Why God hath left this pdintfodark? 15.
1 What was the Judgment of the ancient Chur-
ches after the Apofties.? 16. Whether it be an
4 Article of fuch evidence and weight, as to be put
1 into our Church-Confeilions, and weihouldforc*
t men to fubferibe to it, or make it neceffkry to Mi-
4 niltration, Communion, or Chriftian Love and
4 Concord ? •
§.2. Q_. I. Whether all CkriJPj Grace given ns, he
fneb M is never loft? Anf. No: except Janfcniu*
and his Followers, I know of no Chriltians that e-
ver affirm it *, and he doth it on this falfe fuppofi-
tion, That the common Grace which worke:h only
preparatorily by fear , is not the Grace of Chrift J)Ut a
grace of other PrGvidcnct^znd only Love is the^r^e of
Chrift. But it is injurious to Chrift,who is the Lord,
and Light, 2nd Saviour of the World, and Gcd's Ad-
miniftrator-general, into whofe Hands all Things
and Power is given, to fay, That fince the Fall
there is any Grace in the World that is not Lis Grace \
and that our preparatory grace, and all that's com-
mon,
C 302 ] *
xnon, is aliunde, fome other way . He that readeth
Joh. 15. Matth. 13. Heb. tf, and 10. may fee the
contrary.
§.3. Q^ II. Whether fuffi'Mnt grace to believe,
which giveth the mecr power of believing to Infants or
Adult, be ever loft ? Anf. Thefe Queftions fup-
pofe that there are thefe feveral forts of Graces
difputed of by Divines ; 1. Common grace : 2. Vow-
er to believe and repent : 3. Actual Faith and Repen- ..
tame given by that called /fecial location: 4. The
Habit of love and all grace 7 called Sanllification : ( to
^afsby Relative grace&sjuilification, &c.) 5. Confir-
mation of thefe Habits. And we now fpeak only of
the fecond: And the very Being of that Grace is con-
troverted, Whether God ever give (befides the
natural Pourer} amoral Power to believe, to any that ■
never do believe ? And, 1. it is certain by Adam's
inftance, that he gave him a power to have per-
fectly obeyed, when he did not: 2. And
oftbUmtrt therefore no man can prove, that now
before- he giveth no man a moral Power to be-
lieve, that doth nor. 3. But it feemeth
molt probable that he doth, becaufe bis Govern-
?nent and Man's Nature are not, tota fpecie, chang-
ed- 4. And it is certain that ftill all men have
power to do more good than they do. 5. And even the
Dominicans grant this Sufficiency of grace. 6. But
yet for my part, I am not certain of it.
§. 4. But if there be fuch a power given, which
never að Faith ( whichl think moft probable )
it is either in the Adult or Infants : if in the A-
d*lt, no doubt it's loft i for they that will not believe
(tothelaft)rctaia^yri^^^ moral power in their
Rebellion.
§• 5-
c 303 ]
§. 5. But in the Cafe *f Infants, I think thofe
of them that die before the ufe of rtafn , lofe it
not, nor any of the £/e#that live
to foil Age : But as to others, after »» /*r /«/*»*
long doubt, //on? far Infnt-Grs.ee <**"* /*M>.
** loft able , this feemeth now the moft probable fo-
lution to me.
§. 6. /^*l. There is a Grace that reacheth but
to a /7Jor^/ P$mr to repent and believe, before
men have the Att or proper Habit : Such Grace to
perfevcre, did put Adam in a prefnt ft ate <f Life,
or acceptation with Gcd , this Grace Adam loft :
Accordingly fuch grace thst containeth but
s this mural poner in an Infant** Difpofiticn CD
( with relative grace of Pardon ) is fufficient
to prove his right to Salvation, if he fo die ; becauft
he is not bound to the Aol, nor capable ef it-, and
even the Adnlt upon the Act, have right to Ac-
ceptance and to the Spirit to cacfe the H^bit, in or-
der of Nature, beforeahey have the Habit : There-
fore Infants may be in a ftate cf fuch Right and
Life before the Habit, though they fhall not pof
fefs Glory without it : And yet the Adult are not
in a fttte of fucb right by the meet Power, before
the A3, becaufe the Act it fdf is made necefTary
to their justification, butfo is it not to Infants :
So that Infants and Adult may receive a mce r pow~
tr to repent and believe, and lofe it after (at age)
by attual fin, though this be a lofs of a ftate of
Jufvif cation to the one fort ( their fins of Nature
being pardoned ), but notto the other ( who are
not pardoned without the A& : ) And yet it fol-
lowed! not hence, that the grace of habitual Santtt-
f catm is loft in any. " k
1
§.7.
[ ?o4 ]
§. 7. If this folution pleafe not, let them that
can, give us one that is lefs inconvenient, and we
ihall thankfully accept it ; but it muft be none that
yet I have heard of \ not ihe Aiabaptifts, nor thofe
of their Adverfaries, who leave us no certainty of
the Salvation of any particular Infants, but only fay,
God will fve them that fire Elect , but no one
knoweth who they are, nor how few or many, nor
can tell us of any promife made to any upon any
antecedent Charader or Condition, nor give Be-
lievers any more aflurance of their own Childrens
Salvation, than of any Heathens.
Nor theirs that fay, Baptized Infants are'faved
by relative Grace alone, without any internal real*
Grace.
Nor theirs that fay, They have the Spirit, but tell
us not in what operation •, or fay> iris only rijht to
the Spirit hereafter.
Nor theirs that fay, That all Baptized Infants
(atleaflof godly Parents ) have habitual Holmffk
(Faith, Love, &c. ) fuch as the Adult in Santtifi-
cation have, and that fome at Age do loft it: I
think this iefs inconvenient than any one of
thefe.
§. 8. Q. III. Whether any lofe tr ae attud faith
and Justification ?
Anf. That a common hnejfttlual Faith may be loll,
is no doubt : But concerning the other, there are
three Opinions. 1 . Some fay, No ', it cannot be
loft, becaufe that Faith hath the Promife of the
San&ificatian of the Spirit, as well as of Pardon and
right to Life. Therefore feeing habitual Holinefs
is not loft, that which hath the frmife of it, is not
loft,
2. Others 4
1
[305]
2. Others fay, Thzt actual Faith 2t fir ft is like
Adam's bfeable Grace , and that it giveth us actu-
al Pardon 'and right to Life, if we Jo dU^ and right
to the Spirit ( in relation) to fandtifie us in time^
and by degrees : But that every one that hath the
Spirit, hath not the Habits of Love and Holinefs,
but he lometimes is caufing many Atfts before he
produce a Habit ( ad modnm zcquiflterum. )
3 . Ochcrs fay, That both Faith and habitual Ho-
linefs are oft loft. I delay the folution till the reft
beconfideied.
§• 9. Q_- IV. Whether habitual Love, Or Holinefs
(or the Spirit ) be ever loft?
Jinf. That there is a confirmed ftate or degree of
Holinefs that is never W*, 1 do hold i and that this
is attainable^ and in that ftate men may be certain
ef Salvation: But whether the Z^./r degrees of ha-
bitual gracebe utterly lofeable, which prove a pre-
fect right to life, till they are loft, I mult plainly
profefs I do not know \ much may be laid on both
ides : And if my Ignorance offend any, itoffend-
th me more : but how (hall I help it, I think it is
lot for want of tindy^ nor of impartial willing-
lefs to know the Truth: And Ignorance of the
two is fafer than £rr#r, by which we trouble and
feduce thofe about us. And in this cafe fo many
great and excellent Men have erred ( either Aug**
ifti*c 9 with the generality of the ancient Churches,
or Calvin^ Zarxhy^ and moft of the Reformed)
that my Ignorance is pardonable where their Error
it [elf is gardened. But let thofe that are wiler
re Joyce in the greater meafure of their Wifdom :
Put yet think not, that taking up either Opinion
rpon the truft of their Party, is fuch.
§. io. Q. . V. To the next, fome have faid;
That had Adam done but one aft of Love or
Obedience, he had been confirmed zs the Angels in
a ftate of Impeccability : And that fo are all that
Once truly believe in Chrift. But Experience ut-
terly confuteth that : For all men fin after be-
lieving. .
§. u. Others fay only, That men may fin,
and may lofe acquired Grace ^ but no degree of that
which is infafed ? But we have fmail reafon^to
think that our ericreafed degrees are not as much in-
fnfed as the fir ft degree was : And yet Experience
proveth, that inch added degrees may be loft.
§. 12. Others fay, AS, added degrees may be
bfti but none of that which was firfi mfufed i
Indeed could we prove, that God alwaies at firft
infufcth only the leaft degree confiftcnt with Sal-
va&on, then this muft be held by all that deny
that any fall from Juftification : But for ought
we know God may the firft minute give one man
more Grace than to another in long time, and
that firfi degree may be lefiened by his fin.
§. 13. Q. VI. Whether it be fojfibh to lofe that
Hdinefs which never rviU be loft ?
Anf* The word C VoffibU j refpedeth either a
Confequence in Arguing, and is a Logical Poffibi-
lit) - 7 or it refpcð the natural power of Caufes,
and is called, Phyfical PeffibUity. In the firft fence
it is impoifible that any thing Qiould come to pafs
that doth not; becaufe God tyoweth it wiU not:
And it is a good confequence, God krtoweth that
this mil not cme ti pafs ; therefore it will not : And
it is imfeffihie that this Confequence fhould be
falfe.
But as to the natural foffibility^ no doubt but
ofv
\
C 3073
of our felvcs we cm fin - 7 nay, it Is not an aft 6
Poirer, but cf Imfotency, cr from a defeat of P0-
iper : And the Habit given us is not a fufficient
Power to afcertain our Per fiver ance of it felf
But if you fpeak with refpeft to the Pevper of
God, by which we are preferved , we muft thus
anfwer : That it is imfoffibk for us cr any Crea-
ture to overcome God's Power or Will : And if
it be firft proved, that God will caufe us to per-
fevere by the way of Phy/ic-J irrefifcblc determi-
nation by Porter, then it muft be called Iwyoffiblc
to fall away, or commit any Sin which he fo fa-
vethusfrom. But if he keep any as a free Agent
by the Japi:ntial drfiefil of his Free-mil, and fb
procure the event of a contingent aftion, then it
muft be faid, that this and many things are pofi
fible which never come to pafs, That God only
decreeth, 'that rvcfljall not fall away, and not, that
it jhai be imptfjible : Thus Dr. Tmfft and the Do-
nicans themfelves ufeto fpeak : But for my part
~ take God's manner of working on and for us,
to be fo Hnfearchtiblc) and this notion of foffibffity
JmpojfibiHty, of fo little moment when we are
agreed what mil be the event , that I think the Con-
trovert not worth the handling, but made among
other fnares of Satan, to trouble the Church,
and draw us to vain Janglings about words that
edifie not, from the Simplicity that is in Chrifh
§. 14. Q. VII. Whether there be a Slate of Con~
ir mat ion here t
Anf 1 . Undoubtedly there are fome Chriftians
: that are ftrong, rooted, fit tied, efiMifred-, aadfome
that are weak, and like Children tofsM up and
down, Rom. 4. 2©. & 15. 1. Heb. 5. 12, 14.
Joh. 2, 14. 1 Or. 16. 13. £fh. 6. 10. 2 Tim.
X 2 2.1.
[ ?o8 ]
2« I. I Cor. 15* 58. 1 Pet. <$. p. Col. 2. 5.
Epk 3. 16, 17. CW. 2. 7. There is a need of
Strengthening Grace, 1 Pet. 5. 10. Luk. 22. 32.
^w. 3. 2. >#?. 9. 22. Col. 1. 11. 2 Tim. 4. 17.
J/*/. 138.3- ^WZ.4- *3-
§.15. 2. It is agreeaMe to Scripture, Reafon
and Experience to judge, that ftrengthmed Chri-
ftians ftand fafter than the vvea^ and that it is in
it fclf more mlikgly that they (hould befeduced and
forfake Chrift.
§. \6. Seeing it is fo doubtful, whether any
that are fincere fall away, we have great reafon
to think that it will hardlier be proved of the
Confirmed: I know that Strength hath feveral de-
grees, and it's hard to determine juft what this
Confirmation is, but I am perfwaded, that abundance
of confirmed ChrifiUns there are, who have taken
hold of Chrift by Faith and Love, and have clear
light and great experience, and fo much Grace, as
that from that Confirmation it may be inferred, that ,
they never fall away and perijh : and confequently
that Certainty of Salvation , and not only of pre-
fent Juftification, is attainable in this Life. And,
fome of the Papifts themfelves are of this mind,
though others of them fay, That even a ftatc of
Confirmatien may be loft.
•-.&■ 17- Qj VIII. Whether Per fever ance depend
on mecr EUfticn f
An[. It was uiugHJliTieH Judgment (and his
Followers) That EUttion is the afcertaining Caufe
cf Perfeverance, giving the fpecial Grace of Per fe-
ver ance ; but what that Grace was befides Divine
Volition and Prefervation ( whether any fpecial
confirming degree or kind ) it is not' eafie to gather
out of him: And I think it paft doubt, That God
doth
Ho 9 ]
-doth tleSi font to Terfcverancc, and all perftvtft
whom heft cle&tth, and btcanfe be elttteth them and
no tthtr : But whether many alfo are truly fantti-
fed and jnfiified that are not eleSt, and fo do trot per-
Jevere y as jiajiin held, I laid before, I do not
know.
§. 1 8. Q. IX. Art aU or moft Chrifri/ins certain
that they jkaJl per fever e ?
A if. No: For, i. ,w/? Chriftians in the World
hold, that Perfeverance is uncertain to the godly ;
and how can they be certain of it to them-
felves ?
2. Moll that hold otherwife, hold it but as #*-
certain, and are not themfelves certain that it is
true, though they call it certain : I am uncertain ;
And I find not by other figns that the moft have
more knowledge than my felf : And he that is not
certain of the Fremifes 7 is not by them certain of
the Conclufion.
3. Moft Chriftians are uncertain that they are
(irxere and jufttfied : And fuch cannot be certain to
nfevere in that which they are not certain tint
;hey have*
§« 19. Q.. X. Certainty of their prtftnt ftate tf
Jufiification is not fit for thofe that fin *s mucky
and art as bad as ever will ftand with fincerity
( tiilthey repent :) Therefore certainty gf Ptrfeve-
rance muft needs be unfit for them. And. therefore
God never giveth it to fuch.
§.20. Q_. XI. Certainty of Grace, Jnfiification
ind Perfevtranct and Salvation , is a moft excellent
le arable thing , above all the Treafures of
the World, and to be earneftly foughn by all : and
ideth not of it felf to carnal fecurity. but to fill
' Soul with holy Love and Thankfulncfs and
X 3 Joy,
Joy, and make our Lives likcft to Heaven on
Earth : O blefled are they that do attain it ;
And #oe to them that difpraife it and perfwade
men to caufelefs doubting. It is the heigkt of
our attainment here in it ielf, and the improve-
ment, and maketh us live a Heavenly Life, and
long to be with Chrift : But we cannot therefore
fay that thole have it that have it not : But all
fhould promote and fcek it.
§.' 21. Q. XII. They that are certain that all
true Believers perfeverei have one great help to-
wards their own Confolation .% But if they be un-
certain^ that they tbemfelves are true Believers^ this
will not comfort them. As they that are per-
iwaded only that all Confirmed Chriftians pcrfe-
• vere, muftknow that they tare confirmed before
this can give them the comfort of Aflurance.
§. 22. But I have elfe where fully proved,
\w. Th?t moft Chriftians have not the comfort of
their own certain Perfeverance, for want of the
Certainty of their Sincerity, if not of the Dodtrine
itfelf. 2. And that thoufa^ds and millions ofj
Chriftians live and die in Peace and Comfort,
tkat have not a proper Certainty of Salvation.
3. Much more may fuch live in Joy that are fure
of their prefem fiate of Grace, though not of their
ferfeverance.
§. 23. £or Experience telleth us, that though
moft of the Chriftian World are againft the Do-
Urine of Certain Perfeverance of all true Belie J
v«rs, yet many of them live and die in Com- 1
fort.
§. 24. And Church-Hiftory and the Ancients
Writings tell us, That though for many hundred
years the Chriftian. Do&o'rs commonly held, That
fome*
bjpc lofe true juftifying Faith, and perifh, yet
multitudes lived and died in Joy, and went with
boklnefs through the flames;
§. 25. And we fee in 2II things that men are af-
fected according to what is predominant \ and he
that hath far more Hope than fear and doubt*
will have more joy than ferrow, though he be not
certain, but fomc doubting do remain.
§. 26. It is certain in it [elf, that God*s Promi-
fes in the Gofpel are all true : But every one that
truly believcth it, is not properly certain of it,
paft all doubt : And he that hath the leaft doubt
of the truth of the Gofpel, muft needs doubt as
much of that Salvation which is expected on the
Gofpel-PrDmife : And yet fuch Believers may have
Peace and Joy according to the meaftire of their
Faith and Hope.
§. 27. We fee among men no Wife is certain
one day or night that her Husband will not forfake
cr murder her *, no Child is certain that his Father
will not kill him •, nor any one of his deareil
Friend : And yet we can have Love, Peace and
Comfort in our Relations, without fuch certainty :
For it's melarxholy folly to live in fears of things
utterly unlikely, and to call away the Comforts of
great probability.
§. 28. Yea, no godly man is certain that he
fhall not fall into fuch haimu* Sin as Noah, Lot,
David, Peter did ; or that he fhall not kill his
deareil Friend, or himfclf : And yet when.a man is
confeious that his Nature, his Reafon, his Expe-
rience, and his Rcfolution, do all make him hate
fuch a wicked a£t, and that there is no probable
caufe to move him to it, and when we know God
ready with his Grace to help us, how few lofe
X 4 the
fche Comfort of their Lives, by fear of fuch impro-
bable things ? certainty therefore is very defira-
bU^ but a hope of great probability may give us joyful
thankful Heart s> or tlfe few Chriftians would have
iiich.
§. 29; And the Do&rine of Ptrfevcramc hath
its difficulties too as to mens comfort : Forhethac
holdeth, Thac no man falleth from a ftate of Grace,
and iecth many, that to all poflible humane judg-
ment, were once excellent perfons, fail quite a-
way, can himfelf have no aflurance that he is fo
much as juftificd at the prefent, unlefs- he be fare
that ta is better than the bell of all thofe perfons
ever were, which doubt the other fide are not call
upon.
§•30. Qj XIII. Whether the D$&rine of Apt*
ftacy infer any mutability in God ?
Anf No: there's no (hew of it, unlefs you hold,
that his abfolutdy Ele ft fall away. It was no change
In God when he gave us grace, and juftified us j and I
it would be no more if he ceaft 7 thm it was to begin.
It was no change in God when I was born, and it
tvill be no more when I die : The Change is only in *■
M*n^ and his ra*/>m'e Difpofitim. Even the Law
of the Land, without any Diveriity or Changejdoth
virtually condemn a thoufand Malcfa&ors, and
juftific the Juft i and willceafeto juftifie them, and
begin to condemn them, if they ccafe to be juft, and
begin to be Offenders. Th- Changes that God him-
felf maketh in all the World, are made without
any Change in him : Therefore what man doth,
or undoth, cannot change him.
§.31- Q* XIV. Why did God leave thit Cafefo
darkj
Mf. It is not fit for us to call for any reafon
of
; his doing, but what he hath given us : But while
he hath made it fure to us, that he will caufe all his
Eleft to perfevere, and will deny his Grace to
none that faithfully ftek it, and will fave all that
donot wilfully and finally rejeft it, a::d giveth us
no caufe to diftruft his Mercy, his holy Ends are
by this attained in his Peoples Uprightnefs and
Peace : And he feemeth by leaving the reft fo ob-
fcure, to tell us, that ic is not a matter of fo great
ufe to us> as fome imagine, and that it is not a
point fit for to be the meafure of our Communion
or Teace.
§. 52. XV. What WA4 the judgment ef the an-
tlem Churches of this Peint ?
Anf. Vo$w in Iiis Pelagian Hiftory, hath truly
told you, and copioufly proved it in the main.
Before Anguftine'% time it was taken commonly as
granted, 1 hat men might fail away from a ftate of
Grace, aad that many did •, but the Cafe was not
urioudy diicufled : But fome thought that con-
rmed Chriftians never fell : Rut upon Pdagpu his
"ifpntes, A*g*$Hne defending the honour of Grace,
id all upon Ele&ton , and maintained, That
ough the Non-ele& did fall away from the Love
of God and Jollification, and a (late in which they
had been faved, had they d'.cd \ yet none of the E-
lcft did fall foa; to perifh, bun that the prcfer-
vation of Grace in perfeverance, was the fruit of
le&icn. Thus Pro/per, and Fulgtmim after him \
,nd fome PafTages in him and M&c*riu*, and fome
thers, Ultimate that they thought there was a
onfirmed degree of Grace, which was never loft ;
>ut they all took it for granted, thztjomefell from
ftate of Jufeificat ion zndpevittied: And Iieraem-
not one Writer that I have read and noted f
to
Oh 1
to be of the contrary mind for a thoufand years a
ter the writing of the Scriptures, nor any mention
of any Chriftian that was fo; unlefs Hurome be to be
believed of JovinUn^ who faith, that he held, That
the godly could not fin ; which Report is much to be
fufpeded on many accounts.
$. 33« What .life is to be made of this, Heave
to others ; but it befeeraeth no good Man to de-
prave or deny the Truth of fiich Hiftbry : And
iomc great Divines are to be blamed for reproach-
ing Voftius for a true Historical Report , when they
neither can confute him, nor attempt it. Two or
three Sentences out of Au&in are cited by fome,
but meerly nliftakcn, as if they fpake that of all the
Juflincd, which he fpeaketh only of the Ele<ft.
§. 54. Q: X VI. By all that is faid, it is paft de-
nial, that Certainty of perleverance fhould be moft
earncilly fought, and that ftate of Confirmation
which is likeftto obtain it; buD that few have it
even of the truly godly, and that it is not the com-
mon ground of ChrifHans Peace 2nd Comfort , but!
Hopes upon great Probability, do fuftain the moft j!
and that the difficulty of the point is fuch, asthaffl
it fhould in all Churches be left free, and neither I
fide made necefiary to our Chriftian Love, Peace^
Concord, Communiorr, or Miniftery.
CHAP. XXVII.
Of Repentance \ Utt Repentance ; the time
Grace, and of the unpardonable Sin.
% 1 . T5 Efcnttmccy as a Pain y and involuntary , is]
XV part of the Punifliment of fin by the Lavvj
of Works j but Repentance as a retHrning to Goe 1
j
and a recovery of the Soul, is a Grace and Duty
proper to the Subjects of the Redeemer under the
Law of Grace.
§. 2. Yea, it is a great and excellent part of
I the Law of Grace to give Repentance unto life, and
to admit of Repentance after fin, which the Lav/
of Innocency did not admit of.
§. 3. Therefore John and Chrift himfelf did
preach the Gofpel or Law of Grace, when they
preached Repentance ; which was a great part,
evsn of Chriil's own preaching.
§. 4 , Therefore the Antinoman Libertines know
not what they talk of, when they call it Legal
Preaching, and fet Repentance as in oppofiticnto
Faith, as if Faith were all that the Gofpel did
command, or Repentance did not belong to
' Faith.
§. 5. Yet itmuftbeconfefled, that of lafce times
many have l^d more upon the forrowing, weep-
ing, and feeing part of Repentance, tham was
:eet, and faid too little of the turning of the Soul
•om worldly and -flefhly fmfui Pleafures, to the
delightful Love and Praifes of God, and willing
Obedience and Conformity to his Will, which is
the principal part of true Repentance. And J think
God permitted xhzAntinomitns to rife upland cry up
Free-Grace, and call the Miniflers Lega!lip y to re-
buke our Error in this point, and^to call us to
preach up his Grace more plentifully, and to coa-
iider better that Gofpel-obedicncedoth chiefly con-
lift in Thankfulnefs, Love and Joy, and in the words
of Praife, and Works of Love. I am fure this ufe
we fhould make of their Abufes.
§. 6. Repentance is either generator particular,
eneral (orllniverfal) Repentance is a turning of
the
1
the Vnderftanding, Will, and FraBice ( with repent^
ing Sorrow ) from the inordinate Eflimation, Love,
and fscijxjr cf temporal Things for the Plcafnre and
Profpervy of tkeFleJh ( ox fen fa al powers J to Cody
kit Will, and Service, and the Hopes of ever la ftirfg glory,
through Faith.
§.7, This Repentance is the fane thing wiih Con-
vcrfion, and as I laid before, FMth it [elf includah
Repentance in its ciffence, as denominated from the
terminus a quo, it being a Turning from Vnbelirf
to God by brfeving in him as God, and to Chrift:
by believing in him, as our Saviour, snd to tf e
Holy Ghoft by believing in him, as the Agent and
Witmfs of Chrift and our Sanftifier.
§.8. Particular Repentance is our turning with
Sorrow from h particular Sin, 1 our contrary obedi~
ence to God.
§. 9 Without that univerfal feepentance or
ConverfRo, which turneth the MiraL Will, and
Life to God, from created Vanity a* this World,
no Man can be faved j becaufe he continueth an I*
dolateraud Rebel, aad doth not indeed take Gcd ;
for his God, nor Chrift for his Saviour, nor the
Holy Spirit for his Sanftifier •, but is an ungodly
Man, and a ForfakcrofGod and his own Felici-
§.. 10. Repent ance , as towards God> is fometime
diftinguiflied from Faith in Chrift : And then Re-
pentance is cur turning to God> as GW, by Faith
( Truft ) Love, and Obedience, refigning our felves ,
to him as ourOnwr, fubjclt.ng our J r eives to him !
as our Ruler, and loving him as our Benefaftor, and
chiefly as the Infinite Good in himfelf, our alttmate
objective End. And this is the greater Duty refpcJ
ding God, at our End^ even the fame with Love to I
d
L 5 1
7]
Bed ., for the proem ing of which Chrift came into
z World, and Faith is given us : And then Faith
in Chrift is the mediate grace and duty by which
w£ are brought to this Repentance.
§. 11. Not that any man can truly take Chrift
for his Saviour 7 before he taketh God for^ his God,
( for the Love and Intention of the £«*i, is before
our Choke and t>/e of the Means : ) But Chrift be-
- ing our Teacher fir ft bringeth us to ajfent to the
7 ruthof Ged's Perfections and Relations to us, and
then to the Truth of his own Go/pel, and by this
jijjcnt bringeth us ( firft to a common ^ and then ) to
afpecial (onftnt at once^ that God be our God, and
Chrtft our Saviour but fo that we defire Ged as
End y and Christ as MUiaior, as the Means.
§. 12. Vnivtrfal Repentance (or Converfio* )
doth virtually contain all panicnUr future Repen~
Mwe^but not actually. Therefore where this is, that
Soul may be laved without actual Repentance for/owe
articular fms ( or fores of fin ) : As, e* g . if we are
norant that fuch or fuchathing is fin, for want
: neceflary lnftru&ion, or if in a crowd of bufi-
;cfs fome finful Thought, Paffion, or Word pafs
nobferved , or if we do our faithful endeavour
find out a fin, and cannot, remember it ( as
ho can remember at Converfion one of many
lat he has committed in Unregcneracy, and after
any are forgotten : J And every Man dieih in
>me fin, which he hath no time hereto repent of 9
/*.. infome finful imperfeftion of all grace a: d du-
r, and omiffion of due degrees of Love, and other
As : For all which virtual repentance will be ac-
:epted.
1 3 . Btit great and heinous fins mutt needs have
}**l repentance becaufe it will not confifl with the
Truth i
Truth of Holfnefs to be fb indifferent or eaf
wards them, as not to obierve them, and remem-
ber them; And if they be known and rtmtmbred,
they mill kt repented of, when the Soul hath op-
portunity toconfider what it hath done. For ha-
bitual repentance is neceffary to Salvation •, and Ha*
bits will *& when they are not extraordinarily
hindred, having notable Objects and Opportu-
nity.
§. 14. Yet fome fins that are freat mxUM*&y in
their nature, may be lelienedmoch to fomeperfons
by unavoidable ignorance, and lb may not have
an actual repentance : As, e. g. in times 6f War, to
kgM men in a wrong Caufe, h one of the greatelt fins
in the World \ and yet when by the darknefs of
State-safes, the Queflion who u in the right, is fo
difficult, that very few can decide it 5 and after
their utmoft fearch, each Party thinks that Gcd
bindeth them to fight for their King or Country,
fiich perfons cannot have a particular repent
while they are not able to fee that they were deJj
ceived.
§. 25. It is therefore a Cafe of exceeding diffi-^
Ollty, what fins may ftand with JnBtiication., not par~\
zicuhrly repented cf\ and what rot 3 or as fome '
fpeak, which are mortal, and which venial fins, or
fins of Infirmity.
§. 16. But he thst hath a cafe of his Salvation,
muft hate all fin in the general as fin, and keep upl
his watch, and be willing to know ail the worft in ?
hirafelf, and diligently uie the means to know it T j
and refblve to f orfake it to his power, when he
knoweth it, that fo he may not be wilfully imped-
hm. And he that will fin as far as he think? will]
ftarj
mil grace, either hath no true 'grace, or
dl net know that he bath ir.
The/
nmz cf refentanc* or mercy, may
be laid in two Sencesto be pad ; i. Wherr a man
(hall not be accepted and pardoncd,though he fhouid
pent: And fo the Day of grace is never pall ia
this Life ( and the Damned do not truly repent in
| our prefent Sence ; ) fo that for a penitent perfon
fear that the Day of grace is paft, or his RepenSE
tance too late ( if true) is to contradidt the Scope
oftheGofpel, which giveth pardon to every one
that truly repenteth. 2. When a man that beforil
had fome motions and fxlps to repent, and obftinate-
ly refilled them, fhall be given up to his bbftina*
cy, and never have fuch motions more. Thus the
Day of grace may be psft with many : And fuch -
perfons turn from God to Wickednefs, and
hardened in the love of fin, and ufually blinded to
defend it, and hate a holy Life : But thofe that do
epent, or fain would repent, or yet feel God mo-;
ng them to repent, hare no caufeto think t
od hath thus forfaken them. For it is only oti
inate and continued forfaking God, tha£ is the
gn ©f one forfaken by him.
§. 18. And this alio is no proof to us, that fuch
Ferfon is finally forfakpn. For many that have re-
ded grace many years, are afterward converted
y that grace : So that all that we can fay, is, That
h as God hath forfaken, do continue to the end
rejetf his Mercy,and prefer their Lufts \ but thaw
will fo .continue to the end, no man himfelf
ell before the end.
§•19. About the HKfurdonablc fin there are two
troverfies: 1. Wb*t it is. 2. Whether it h.
Itttily mpard^nabk.
That-
(V %l
i J Ui
Mr. Hales of
* ageinfl: dia
Jraraphrafs
■forth. 12.
and
en
lately-
doubted : But the fin in queflion is
called , The Blafphetny again ft the
Holy Ghott •, of which having writ-
ten a fpecial Tra&ate, I now only
fay, That it is the Sin of fitch as
keheving not Chri ft to be the Son of
GvdjMt a Deceiver ^andyet bang con*
mbnctcl of hUj and his Dif rifles Miracles , do in their
Wkdff merits thinker and blafphemoufy fay and maintain^
mbar they re ere done by the power of the Devil to de«
Wive men. Thefe men rejecting the laft convincing
means of Fakh, arc left b$ themfelves remedi-
left.
~> 20. But, 2. thcPapifls and many Ancients
That by [><?r forgiven 3 is meant only [very
ardrartly - 3 but moft Proteftants expound
ordsabfoiutely, as they run:, which theRea-
zx will think moft probable, I leave to hisconii-
leration.
§. ill Some think that the Novatians der
ill pardon to fuch as committed any great fin after
aptifai} but Albttfpin&us^ PetaviM) and others;
|ave truly proved that it was not fo, but onjy that
icy denied lower in thc / Church to pardon fuch
feckftiders •, which yet, no doubt, was their Error,y
feeing as God on his part pardoneth men as oft
L "ley truly repent ; fo the Church muft pardon as
ir as belongs to them, fuch as y^** truly to re-
*nt : But frequent grofs finning doth fo much dis-
prove me: s verbal repenting, that fuch mens
lit being forfeit, :her words are not to be taken
ill they amend their lives,
THE £ fit D,
■^-'v-**
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