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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 reconcile 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 malicious JFriftj I am proclaimed to be the militant Enemy of Concord, for perfwading 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, mixed with Pride fublimdted to an envious Zial ( Jam. 3. 15, 16. ) and hath fet up a Trade of jlandjering allthofe that are true Peace-maker 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

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 gratifie them. And others {at home and* Foreigners ) are fat is fed by Knowledge and Prepojfeffton } againft 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 faid 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 Exceptions 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 Futurity, WPhyfical Predetermination to fin, by yJ/r. Polhill ^t Councellor 7 a Man of extraordinary Kjtowledge, and Godlinefs, (now enjoying the Fruit of it with Chrijt ; O Blejjed England, 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 quality 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 muft not fwell the Book too much.f

The Glorious Light will foon end all our Controversies, and reconcile thof< that by unfeigned

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, malignant, carnal Worldlings that live in the fire of wrath and fir ife, will find (fo dying) the woful maturity of their Enmity to holy V-Wty, Lovej and Peace ; and the caufelefs Jhut-ting the true Servants of Cbrift out of their Churches, which Jhould be the Porch of Heaven, 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 faid, 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

O O K S Printed for and Sold by John Salisbury at the Rifwg Sun in Cornhil.

A Rational Defence of Nonconformity, wherein the f Waft'ice of Nonconform^s is vindicated 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 Purification by Chrift. By T. Crufo.

Six Sermons on various cccafions. ■ By T. Crufb, in 40.

The Conformi/Is Sayixgs ; or,the Opinion and Arguments of Kjngs, Biffiops, and feveral Divines, ajfcmb/ed in Convocation.

Anew Survey of the Book of Common-Prayer.

i^^:^^^^«^:^^^^

l-JS' 3ffiw i

An END of

Doftrinal Gontroveriies, &c.

CHAP. i.

How m mty tncim»(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 beyond 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 igneous Subftance, endowed with the Power of Motion, Light and Heats: And yet what is lefs comprehended ? And no man hath an adequate knowledge of it, or of the leaft part of it.

§. 2. There*are three things that muft concurr to our Conceivings of God : i. Our General Conceptions* 2. Our Metaphorical Conceptions by way of Similitude, 3, Our Negative Conceptions \ what Cod k not.

§.3.1

§. 3. I have opened this as diftin&ly as I am able in my Methodm Theology Cap. 4. in the Table 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 Conception 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 Similitude of Creatures, we muft as inadequate Conceptions, 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 Attributes \ ;as that He is One , infinite, eternal, necef-fary, independent, uncompounded^unchangeable, and all the reft that are contained in Abfolute Per-fe&ion.

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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 Eminent 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^fiiprems 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 withoutPaifivity.a pure Aft, mud be conceived of, as, i.lnviriftttfc*p~ t rid Attiva. 2. In his Afts objectively immanent, 1*Self-livingr 2. Stlf-knowng^ ^.SzlfAoving. 3. IlJ

(a) ' " hi*

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 Conceptions 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 nothing. 4, And by this you know that an intellectual 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 himfelf with L IG 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 resemblance 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 Revelations, of Chrift's glorious Appearance (as before on the Mount) and of God oa the Throne*

(3)2

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 Imperfections 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 Affeftions, that muft give us a fweet tafte of what we know* and overcome the fear of Death and Wrath, and give us comfortable Boldncfs and Courage in all the Dangers that we-muft go through.

And feeing Chrift telleth Philip, If thon hafi fce?i er kr>mn mt, thou hafi kgewn the Father ' 0 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 Trinity ; but Herefle and Debauchery encreafing together, the Cafe feemeth partly altered ; And the ambitious, rich and worldly fort being from their Childhood bred up in flcfhly pleafure,and in ignorance 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 prolixly handled the Dodtrine of the facred Trinity in my Latin Mahodtu Theohgi*, opening the various Opinions about it, reciting the words ofjhe Fathers, School-Dolors, and Proteftants who handle it: And through the whole Book I have

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 Religion, 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 Conception that reacheth fo high as to be ftri&iy FORMAL, but only fuch a s are called analogical, ^equivocal, metaphorical, or by iimilitude. Neither Subftantid, Vita, Pcrfittio , Potently A&hs, 'inttU&ftvu, Voluntas, Lovs, Truth, Goodnefs y Mercy, &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 £ ST or jQnoddity, and not jQV ID eft } or Quiddity.

§.6. Yet

§. 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 Kmvtleige, 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 Perfection, fo Man is especially rhsdc in his Image ; and therefore our Knowledge of God raufl there begin feeing we have no immediate and formal knowledge 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

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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 FAcuities in one undivided Shhftwce -, That is, 1. Fit at Active Power •, JnttfaQ, and Will: ( The Vital Power being considerable, 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.

§. 11. 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 contrary, who epitomizeth all the Tbomtfts Arguments, and vindicated Scotiu, and added many Arguments of my own, and therefore muft thither refcrr the doubtful.

§. 12. Not that Man's Soul is there by three forms ; for all are but one form; But Man's narrow Mind cannot conceive of them but by three

Con-

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Conceptions ^ which yet are not Fi&iem, but as Sc9tus calls them, F O R M A LIT A T E S, and as CampkneBa, Primalities or Eflfcntialities , or as the Nominals extrinfeck Denominations, and Relative 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 wonder 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 vegetative ( cr igneous): Thefe are diitindt, but net divided, yet are not three Souls, but one •, though the inferiour Operations (at leaft) may be alterable 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 called 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/ttkefind 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 Conception.

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,^^^ mentioned 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 Mattery 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 Attributes, Principles, Primalities, Eflentialities, or Formalities ( as men diverily call them ) of which the three Faculties of the Soul are an Image, are in God, not univocally the fame as in Man, but eminently 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.

§, 19- As in man we mull conceive inadequately of the three prime Faculties diftin&ly ( not feparatingly ) i. As in virtnte vd fotentia. 2. As' in aclpi immanente 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 Spirit, 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

proper Aft of an Intelleft, and not of a Will, or txetui'wc Power, as fitch I jQ^ 3. Self-perceptton indeed 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 persons, 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 Perfonality ? 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 knoweth 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 Creature: 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, Intellect 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 conceived 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 perfon 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

be betterfpoken cf his EfTentiai^h (the arfivc . Virtue included ) than of Mans. If it be the Ff fence, why may not the proved Trinity Qf objective 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 tdventured 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 before 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 indivifible,(though <#-• JiingHtJhablc) Being*, there being no Spirit (faith Dr. M. ) faveGod, that is not a Soul to fbnae Body. 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*uer 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 Matter, 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 between 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 dicerc 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 eternal 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

§. 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 altogether 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. Theolog. 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 Trinity, I knew of none that give us their Notions with greater Confidence and Pretence of Revelation, 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 deferibeth 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, differing 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 Nature 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, trading 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 Nature 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 operated on every roan. Chrift hath told us, That

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, Whether 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 Union 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 Matter 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

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 imperfect, 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 Creature 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 Accidents, fo the World be not qnafi accidens Del And iffo, it is no Part of Him, ejfentialov> integral : 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 0 D} than its own, and fo is no Addition of Being to God's Being, 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 worketh 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 without 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

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 Glory, 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 divine 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, related 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 humane

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 Mediator ? 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, Relations 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 Relation of Mediator, as affuming and advancing the humane, and operating in it, without compofition t And as according to this ambiguity, Chrift may

have

have two perfons (not univocally) divine and mediatorial, 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 intimately 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 Diver (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,

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 Omnipotence/ : 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 affii&eth 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 skilful 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 variety 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 wicked

id, but) even thofe that fear God, both on their Bodies by Difejrfes, and on their Grinds by troubling and feducing Temptaticns Sad experience tclleth us, that yielding to former Temptations, giveth him advantage for eafier accefs to otir imaginations, and to more dangerous frelh AfTaults.

§. io. But yet we maybe fure, thstall 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 Comfort.

CHAP. 5.

h any pint of Faith above Reafon } or contrary 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 Ignorance.

5. Between Reafon that hath only the Revela-

tion

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 improved 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 Revelation 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 thereafoning 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 Reafon 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 0 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 convince 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

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 believe.

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 Satan, 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 Prophecies, the Eflenrial Impreflions of God, the multitude of uncontrolled Miracles, and the continued 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,under the fentence of Death, in expectation of my approaching Change.

CS* Thef2 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 Knowledge and yet with Faculties made to Know, obliged to Learn, defining 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 unwilling to be deceived, no wonder they love Truth as Truth, and hate Lyes as Lyes, though, being deceived, 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 therefore 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

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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 Flattery, &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 inclinations, which original Pravity and cuitomary Sen-fuality, raife up againft the Defires of> Endeavours for, and Obedience to a fpiritual and more excellent Knowledge Where God giveth, i. A Body moderately tcmperated as to Senfuality and Ingenuity ^ 2. And Parents, or firft-Teachers, wile and faithful, to teach Children that fpiritual Knowledg which they have learnt themfelves; and, 3. by His Grace excitetlvChildrens Minds to love, learn, and obey the Truth, there enter the beginnings of troeft Wifdom : But where thefe are wanting, 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 Practice 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 probable 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 diligentty feek^him, and that in every Nation difcar GW^and vporkjrighteoHfnefs\ 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 Faith 7 as that thtreby men may know who are to be taken as Chri-fiians and ofthe 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 inward 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

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 determined of by Chrift, and notified in the Holy Scriptures, 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 Chriftianity 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 making 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-Controverfies 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 0 and therefore is no Chriftian (whatever 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 0 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, Extortioners, and Railers, and Covetous, &c. But the Objeftors muft underftand, 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 Fatheri 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 Profejfion, 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, whatever he fay: For Repentance is a change of Mind and Life.

There-

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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 remote 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 inconfiftent : 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 Excommunication ; 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 Repentance 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 Ordinances, 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 Integrals, 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 Salvation , and what's neceflary to the Church's accepting a man to Communion,

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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 governing 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.

11. 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 Evidences of Truth.

C'JI.All Chriftians,as fuch being bound by Chrift to love one another, and live in Communion as

Mem-

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Members of one Body, notwithftanding IeHer differences, 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 Prayer, 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 Knowledg 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; officiating in the adminifiration of the Lord's Stppcr, Prayer

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and Trtife^ and Difciplwary Government by tlic nfe of the Church-Keys: Of Mens fitnefs for thefe, the Pallors 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 executed 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-Government.

But every reafonable Creature being a Governour 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 Rulers bid them. 3. And then God fhould for this punifh none but Soveraigns. 4. And thea all Nations 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 judgment 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 needful 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 ofCoxt rover fits and Scripture Sence i

§< 5-If

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§. 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 Minifies, 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 Heaven ) 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 millions 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 forbearance, 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 punched 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 Angels 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 0 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 differed without troubling she Popes and the Church, by mutual forbearance and gentle aifputes, x as many of the Schoolmen did before them ? 1 quarrel not with Erafmns^ Faber ,and abundance fuch, for chiding the Schoolmen as Caufers of Contention, 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

they managed their Difputes with more Scholarlike candour and peaceable moderation than moft that went before them, or that have followed them. How many huge Volumes of fubtile Difputes do they write, with very few railing words :. patiently bearing each others copious Confutations and Contradi&ions, as a thing to be expected , 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, Dominicans and Javfemjls^&c there was little reviling 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 Writings, 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 moderate 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- (

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 Righteous 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 indifferent 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 Vflier in Ireland'to Head on ene part \ and the few that at firil (and many after) that followed Archbifhop Laud in England, and Archbifhop 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 called 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 between Avgitftine and ¥el*gw, all the Voluminous

C Con-*

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 remaining 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 regnante 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

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. Wonderful ! 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 Acleon , &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 Hatred 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 Proteflants : 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 underload. 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 Controverfies 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-

difmaleffe&s that theHiftory of the low Countries, 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 Peacemakersj 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 matters 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. 11. About Universality and Sufficiency of Gr^ce. 12. About Man's Power and Freewill fince the Fall, to obey the Gofpel. 13. About efFeftual Grace, and how Gcd giveth it- 14. A-bouc the ftate of Heathens that have not the Gofpel. 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 Believers. 21. About the manner how Faith juftifieth us, and how Faith is imputed to us for Righteoufnefs. 22. Of AfTurance of Juftification and Salvation, and of Hope. 23. Of Good works and Merits, 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 Reformed Churches are therein agreed ^ and whether the Papifts are or will be agreed with us, 1 (hall referr to their own confideration.

C 4 CHAP

» -■ » ■■■ '— *—*•

CHAP. III. Of Gods Will and Decrees in general.

§. i. ~p HE Witt of God'] fignifietheither, LHis Mi own Eflence, and that, i. under the notion of a Power or Virtue analogically to the Faculty in Man ; or 2. under the notion of an Att, as it is confidered only ** fane agentti without the effect 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 0 becaufe willed by him.

§. 2, Thefe later are, LHis Works of eminent Power ( with Wifdom and Goodnefs J viz. Creation, 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 Execution, confequent to them : efpecially by the Redeemer 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 Conceptions 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 • Whether you call it his Agere, Intelhgere or Velk, or all conjunct by which he cffe&eth, it is nothing befides his Ejfence which is fo called: For there is nothing in rerum natura, but God and the Creature, 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 commonly rejected : and he can mean with fence nothing but Cod as Agent, <vel in hoc modo \ as a Creature 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 diverfity % 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 fuller expreffion to fay that he doth it by Will 2nd Powerj 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 conception 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 really differ not from others.

§. 9. VI. God's Will as it is his Efence 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 Cait[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 related to the objects and efitts, may by us be diverfty denominated: And fo we diftinguilh of hh Creating 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*~

'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 1erminus rather than another : or 2. The reafon of the Relation of God y s Will to that terminus rather than another, and*fo of the denomination: 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 denomination^ 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 terminated, 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 $r Creature rather than another ? or to give the fir(tgrace rather to one than to another ? that his Will is terminated rather on Peter than Judas in election ? &c. But I muft but call you back to consider again diftin&ly of what was anfwe-red before. 1. The Caufe of all the effetts of Creation, &c. is GotfsWill: 2. The caufe why his \Sfi\\i$ 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 rations 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.

§. 16. 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 Hatred, 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 forementioned 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, cannot 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 0 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 Termination 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 preventing 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

§• 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

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 Infinite Intdktt and firfi caufe } even partly by; a productive act of Intelle&ion, and partly by termination 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 .Therefore 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 therefore the Denominations of his Knowledge *b extra oft are: As we may fay, That God knew from Eternity that* the World would be created, and Chrift incarnate, 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 crucified, 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

C 34 3

tingents that are future, are Certainties to God as well as Contingencies in feveral refpe&s, and accordingly known: But the (hallow Brain of Worms doth little know what Futurity ilgnifieth in Eternity to God. 2. But we know what future. Contingents are to us. 3. And thence we know that God's Intellect may be denominated by imperfect Man, as in its perfeftion comprehending our Futurities and Contingencies 0 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 object of an eternal mind.

§♦ 9. The many Difputes de fcientia\fimf litis m telligentU } purx vificnis & medu^ I think beft abbreviated 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 terminated 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 Logical 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 Preemption 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 Creature) sfhd of Gobi's incomprehenfiblenefs and infinite diftance, do not prevail to reprefs fuch au-dacioufnefs, and bring men to more Modefty and Reverence of God: And how ^psh more learnedly 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 TIO 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

^ag adeterminatetime : 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

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 Decree 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 Volitions 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 properly 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 thereby explain the Do&rine of the Trinity, let them remember 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 Conception.

§. 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 nothing but Himfelf can properly be his End.

§. 10. Yet when by an £/^ we mean but improperly 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 Efficient being the Beginning of all things,, God?s villas fulfilled and pleafed is the End of all\ which yet iignifieth not any diverfity 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 0

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 andai 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 proportion ; 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 ordtner: , 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,

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 ferfevering 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 Believer : 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 effects 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 effe&eth no mans Sin, and therefore he willed not or decreed not to effect it.

§.5. He efFc&eth it not either for itfe!f,or as a means to fomething better : Therefore he decreed not to do either.

§. 6. God effe&eth much withqpt which Sin could not be, ( as the Life and Poorer of the Sinners, 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 ; therefore 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 folioweth 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 general 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 permitted.

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 effe&eth 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.

§. 11. 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 Redeemeri and in the fifth we have the Common 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 Sinner againft the meer Law of Innocency, nor as redeemed 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 inftant 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 accordingly denominated ; though God's ejfentialtvill have no Caufe, nor Dependance upon any Creature.

§. 12. But there are other Ads of God's ju-ftice which are comprized in Reprobation or Rejection 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 quidpofitivam ) 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 Vmoments 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 Reprobation**

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.

§. 14. Yea, when a Ftnal 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 therefor: 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 aft5 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, 7hi 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

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 Sanctified by our felves without him. Therefore yte-giiftin, Proffer and Falgefttifu, ftill make this difference) 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

0 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 fundamenturn 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 whether 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 Ample, perfect Eflence thus knowing and willing. But ex parte ret cognita ant volita, there is difference 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 Propofitions. 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 iffnm tiibilum may receive in man's partial Conception, a name, and accordingly many and divers names fetch'd from fome reafons of his Conceptions. 12. 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 Reafons, 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) , continuing 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 Denominations : San and Moon^ Angels and Men, were equally 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. accordingly.

A4 2. Nothing as nothing hath no Parts or Diftinftions, but nothing may be varioufly named 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

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 being 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 : Futures are not true } but Conctftus or Proportions, 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 cannot 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 nothing,^. Muft they therefore needs be fomething, and fo God be miftaken ? But he faith {If there i?e no eternal Futures, what beeometh 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 another 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 Creature 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.

C 54 3

r Ai 4- You fay ( Future is nothing ; ergo, Nothing 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 according to common ufe, your fecond Propofition will be taken for a denial of the Saying ( Somewhat 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 Negation^ 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 Verity, 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 Predicate 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 wonder 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 Nothings, becaufe he made not the contrary Somethings. 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 indeed 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 follow 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

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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 futurity, and not eternity. You fay Q To decree in compliance 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 RI S T, nor Salvation,bu 1 Futurity only. The Decree or Wi:l of God was fti That the World, G H RIS 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 Theory, 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,

But that God knoweth not by Propofitions, but yet that he knoweth Proportions. If you hold, Tint God knoweth by Proportions and Argumentations, 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, communicative, 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 Fmurky. ) An[. What's that ? A (JLtf hi\ is (a 1 7 utwit )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 decree.) 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 Parity 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 will 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

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 veritA reiftitura ? 2. Or the Veritas conceptus Divini d\ remm futmuionk ? 3. Or the Verity of a Proportion ? 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 conceptas vel pro* lata/,, eternal Proportions ; if he had and yoi prove it, I never denied the truth of fuch propositions. 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 propofitions (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^truefign, 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

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 Proportion 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 [Futurity 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 fomething. They that fay Datur vacuum lay fomething. 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 nothing 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 receiving 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. Fantrum, 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 antecedent 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

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 annihilated 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 intentionale 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 millions of millions of Nothings have their ejfe intentionale 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

are called, in man, the notes of his Imperfection, 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 narrownefs of our underftandings, that mult have various Conceptions 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

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 Inutrition 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 feigned 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, whatever we think of the aptitude of your Phrafe, I fuppofe we differ not about the thing intended, 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 eternal

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 predetermine it; But I am fatisfled in the Solution •, and fully fatisfied , that the Predeterminant Opinion 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 confuted 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 comprehending God* s fore-kpwlcdge and decrees them-felvcs: Sometimes as comprehending ak his Work*:

Some-

•

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 eminently, 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 CREATOR, 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 ;

'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 Relations of God to us, and our anfwerable Relations 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 adapted to its proper work in concurrence with the whole, we muft not expeft that God do ordinarily 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 Cokrf of Nature, and ufe of fecond Caufes, which hav

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 Husbandman can turn the courfe of Rivers to water his Grounds, by meer Impediments and Receptivities, without any alteration of the natural motion of the Water ^ .how much more muft we afcribe to God, in ufing Nature without overthrowing 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.

§. 11. And it is no better in them that fay f that God doth not operate proximately and immediately where Nature or fecond Caufes work, but only remotely. As [immediately2 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.

§. 12. 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 fuppofit 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 Dominicans, 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 deviated 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 mediate by fecond Caufes that God muft further concur^ 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 without 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 : 11 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 affirm 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 Operations 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 without changing their natures and inclinations. One

Nam*

C 79 3

atural Agent or moved Paflive, may be relied and turned back or overcome by another -, ind yet there may be nothing but natural motion in them all: A fhonger Stream may drive ack a weaker. A Canon may crofs the ordinary 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 natural 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 Miracles. 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 prevalent Wills of good and bad Angels or voluntary 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.

§. 18* Kut though we know not that in Miracles 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 prophetical Revelation : For God is the Governour of the rational World ; and his moral Government muft be by the intelligible fignification of his will dt dtbit0, 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-

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 Evidence, is no notification of God's Atteftttion : It may be permitted for feveralgocd ends: For God by controlling it giveth us iufficient remedy agairift Deceit. And there are two waies by which a Miracle may be controuled : Firft, by greater conquering Miracles ufed for fomc contrary Doftrine or Caufej fo the t^gyftian Magician's Miracles were controuled by Mofes. Secondly, 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 Lifex 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 Prophet 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 diforder here be handled, I fhall fpeak of

*f not handling the a f CQrwar a.

Law before Sin : It is for young Readers 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 fityofimmediate,efficient,phyfical,pre-detcrmining Premotion, doth make God the principal 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 determining Caufe of every (Infill aft with all its Objects 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

■ 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 nothing 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 indeed 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 ivfared 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 Infpiration, 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 Predetermination ? 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 \reditermining Premotion, and yet can caufe none

by

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 ofChristianity\ 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 predetermining 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 themfelves 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 hatred of it, and departing from it, and our Humiliation) 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 Heathens themfelves to be.

§. 14. God hath many waies to caufe the£/-felis of Sin, withoutcaufing the Sin it [elf; as by impediments to other waies, By altering Recipients, 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 efeel of both : The revolt of the Israelites from Jeroboam7 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 convincing way of reafoning ? It is not from imperfection 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 Volition, or an effect which he can caufe : But the efftSt is, God cannot lore or caufe Judot'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 character 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 bitter reviling the contrary-minded,, it is a dreadful inftance how far Fadtion and Contentious Zeal may carry men. And yet when we fee how carefully 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 notional Errors mult be pardoned to each other, as they are pardoned of God.

§. 18. 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 0 and the fecond the penal relat ion czw&d by God \ whofe A& indeed was antecedent in his Law (of Nature), making Nature fuch, that it fhould foJnffer if it will fo &>Ji and yet the ' £ffeft is confequent to mans

Aft. .♦

CHAP,

the cer)

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 cannot

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 continued in Nature : But the true Majfjiy of this fuperiority 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 Endowment 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, Repentance, Love and Obedience is dor.e by ont natural lumrs or Faculties, and none withput them.

§. 11.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 healing 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 ]

§. 14. 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 before he loft his Power.

§. 15. There is therefore in rerum rratnra, fuch a thing as a true Power, to do more good and lefs evil than we do.

§. 16. 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 Faculty as COllld be a caufa prima, of the moral modification 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 Evidence is cogent, 1. That God u able to make a felf •determining Power , that can thus do : For it is no cottradiftion. 2. That it is congrnow^ that below

-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 unavoidably 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 Honour 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 mistaken : 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 finned 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 terminus diminuens.

%. 6. As foon as we were Perfons, we were Perfons 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 Semen frolificnm had its part in the guilt according to its Capacity 7 And though it was not a guilty

[ 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 Propagation 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 participation , 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 Parents communicate Guilt and Pravity to us, and not Adam only : In which we fee that God's Imputation goeth along with real Natural Participation.

.§. 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-

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 Covenanted 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 Covenant 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 Parents fin : But in this, that the firft made us Guilty 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, {Jf 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 Remedying Grace procured by theRightcoufnefs ofChriflr\ But note, That this Covenant pardoneth our Original

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 pardonable 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 Worldj than en them at the Beginnings becaufe all our AnctftonrsGuilt 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 pardoned 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 Committers 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 pardoning 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 , inclining Men to particular Vices, and an extraordinarily 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 Engine, but by Generation^ which is a Communication

tion of their own Eflence, and what Natural Intermit 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 elsewhere 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 IN 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

in the fulnefs of time, and on that fuppofition giving 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 Deliverance and Mercy, binding him to a Courfe of Diuy, in the performance of which he fhould receive 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 finally 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 Faithful, to turn all this unto their Benefit, and to deliver them from the greater cverlaftirtg Sufferings.

§. 4. And their own fnjul pravity ai;d privation of Holmefs, and communion withGod-, wiich alio was their greatefi 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,that 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 Divine Nature was united before the Incarnation, and the Humane Nature afTumed at the Incarnation 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 judgment upon perufal of the Fathers words, allowing 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 withal, thefe Writers having more than other men to do with/the Heathen Philofophers and Orators, 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 called 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 Saviour, or the Mediator who was promifed, and tfhr> 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 Glory, and that Faith then acknowledged no other cxiftent Saviour, but God himfejtf the Infinite Oood.

§.9. It

§. 9. It troublcth men much to open, how Chrift was any true Caufe of our Pardon and 'Salvationas 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 operate 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&ttj 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.

§. 11. But God's Vrorrrfefirft, and CbrijFs Merits 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-telections 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 Salvation 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, Volitions 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 moral 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 matter

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 Diverfties of the Divine A<fts is ex termini* 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 Changesj and fo it is from thofe divers Effcfls of his own Will, that his Witth relatively ex connot at ione termini diverfly denominated- Eat that in God which is the Ratio prima diverft mi is , is not divers^ but his onefimple efj'ential Will ; fo that it is the diverfty 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 truly caufe, it muft be either efficiently, confritutively, or finally. The two firft are denied by the common 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 reception 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, revolving 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 therein

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 relative 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 merits and facrihee, though after 4000 years, perform that for which it became juft and meet before 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 Mediator.

§. 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 glorified, it feemeth to me too bold Preemption to difpute, Whether he could not have faved 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 Salvation 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 Incarnation, 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 recovering 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 performed 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 promulgation, 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 forfeited .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 therefore it will not follow, that nothing but what certainly inferreth theperfon's Sdvation is any fucli effeft of Man's Redemption, CH AlV

Of tht feveral'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 Redemption, 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 principally 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 condition 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 difference 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 Commands 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. 11. 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 Abrat 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 Precept 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 Narrative 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 nature 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 concerning 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.

C"4] ?

§. %. But Improperly or Metonymically fo called, the Law of H^turc is in effe fubjettivo the Communes notitU , which Man had and was to' have from the faid Objective Law of Nature. But properly 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 perfect 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 perpetual.

§. 7. It was Adam perfonally that the Law bound to this perfect perpetual Obedience, and not another 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 Nature 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 Parzdifelt lejfing freely given him ( which Sin would forfeit) 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 promtfory 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 Communion 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>

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 given on Earth or in Heaven % is not fo clear in Nature or Scripture: But, 1. TheTranflation 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 Heaven 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 determinate time. Nature and Scripture favour this.

§. 16. There are lome who confidently conclude (without either natural or Scripture-proof) That had Adam performed but one Aft of Obedience t0 God, before his Sin, he had been confirmed as the Angels, as his Reward : And what a Sinner & 0 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 forbidden 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 undertaking 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

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 Annihilation, 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 fupernatural part of the Law is known to us only by Scriptnre, but perhaps the Fathers before the Flood might know more qf it by Tradition, 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 fupcrnatural (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 delivered 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 certainly implied.

§. 2j. It is ordinary to fay, That the Condition of Adam's Cenfirmation was* That hefhonldhave eaten 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 Command of f erf eti Love and Obedience for the future, and the Commands of the unalterable Duties of Nature, 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 Unbelievers. 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

§ 6 30. They pervert this Covenant by their unproved 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 formal 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 : particularly, 1. That habitually and adlually he fer-ft&ly fulfill all the Law of Nature, which he was capable

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 Reputative Perfon of any wan, but himfelf, much lefs of every Man or every Believer: 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 fons 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

[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 never 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 Scripture 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*

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 Lawof 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 * 0 ' °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. ' fabjed 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 ofhis 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 fined, 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 (asbefore 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 performed : 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* fication 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

did only as under the Law of Mediation, was properly his merit, by which they were procured: But his [undertaking^ what he after did, (in gathering his Church and interceding and ruling) may be numbered with the parts of his forefaid merit • and ////, as a Creature, he is under his jCreatoPs Law* even the Law of per fell uniting Love, and fo doth eminently ment.

§. 18. It was neither the Covenant nor Will of the Father and Son, that we fhould either have fttll foffeffion, deliverance, or right thereto > immediately 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 adapted to the end, and in the time and degrees which his Wifdom (hould make choice of : Which accordingly 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-

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 Jhall 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 intimation ; (and in other figns.) •

§. 3, God's actual Continuance of forfeited Life, Liberty, Health, and other comforts, and his actual ColUtion 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 reprieved 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 Mercy, and to believe, that what Mercy he hath already fhewed the World and us, is on terms which he knovveth to be very well confident with his Holinefs, Truth and Juftice : And it obligech 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 experience

rience, That thefe Hopes and Duties arc found in the Law of Upfed 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 mercy, 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 acknowledge 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 Experience 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 punifhment. 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

§. 8. The Light and Law of lapfed Nature doth convince men of the duty of repenting and returning 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 believing 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 Apofiles were in a ftate of 4pion, before they underfiood 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 ichhad 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*

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 Common 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 including 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 Father 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-lity 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 extraordinarily, 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 firfi 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 Covenant 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-additions 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-

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 Symbol neither of Abraham as under the Law of Grace alone, nor as under the Covenant of Peculiarity 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 Rightcoufaefs 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 Peculiarityj 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 Wildernefs , 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 onwardfacrament 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.

§. 11. This Law of Mofis therefore rauft be Confidered as an Affix or Appendix to the Common 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 Covenant : 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

fo many, and the Sacrifices fo Coft!y,and the Penalties 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 required 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 returning 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 Covenant 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 Incarnation.

§. 16". And God by this of crow Law would humble 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.

§. 17. 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 thefs 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

§. 21. To put all out of doubt, 1. God before-hand proclaimed the Name ofthat God from whom they received their Law, Exod. 34. <5, 7. The Lord 0 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 Sinner, 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 many 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 ufually mean the Scripture. Therefore though it contain much of the Law 0/ Nature, yet as a written Lawj 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 thingsJhall 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 Externals, 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 temporal,

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 cflbs ''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.

SECT. V.

Of the Law or Covenant of Grace in the laft Edi' tion , or the Gofpel.

§. 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 ajitperangelical Nature in which he mediated, as fome before mentioned hold). But the Parties in the new Covenant 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 finefs ,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 Reflation 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

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 Delegate 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 expected

;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? 0 and Holy Ghojt, anc teach than all his Commandments ; and when W r e daily 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 Articles ; 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

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 followed^ that a Creed ( that is, a Summary Profeffion of Belief explaining the Baptifmal Articles) was in common ufe in all the Churches many years before 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 0 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 Additions ) 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 Articles of our common Creed, and admitted no variation of the Words, but fuch as was fmafl, and endangered not the Doftrine.

§. 23. Though Eaptifm explained by the Symbol 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 Generation 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 infallibly to commit the Sum of the Hiftory of Chrift's Life, Sufferings, and Death, &c. with all the Integrals 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 Decalogue, 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 Method 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 innumerable Integrals and Confequent Truths: As the firft partitions of the Tree into its greater Boughs, are eafily perceived, though not the innumerable fprigs thence arifing.

§. 29. Accordingly a wife Teacher will proceed 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) before 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 Scholar to doubt as much of the Eflentials of Religion, as he fhall doubt of the Truth of any particular 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 ancient 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 uncertain 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 Divine Faith and Duty, without the additional matter 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 Divine F*i'th and Duty. There 13 more than is absolutely 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 72 - & 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 Reenter, 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 ifthou 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 goveflJ 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 already: 3. £ If thou be, and continue jinlefs and per* r ecf, thoH fi^lt not die but live. ] When we are Sinners 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 0 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 capable 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 finning, 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 Repeal, 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 Obligations 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 continued ^ 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 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 Redeemed Nature, to which the Law of Grace is annexed, 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 cfdeath, 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 committed } 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 determined , 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 pardon .•

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 junified 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 performance 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 renewed 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 Merits of Chrift : But his Blosd and Merits arc the Caufc of them, as truly as of the greater Mercies 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 Salvation, 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 Salvation 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 confute.

§•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 deed 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• Sinner 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 tifesj 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.

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 reftfenthg 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

will difagrec \ for here we are commonly agreed.

§. 18, Bat as far as I can difcern, moft Contenders 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 Salvation 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 conditional 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 without it. And we are agreed, that Chrift doth give to fomefuch fpecial Grace, as /hall and doth infallibly 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 conditionally, he decreed to give them btit conditionally. Therefore being agreed of the ftft and event , we muft be agreed of the Intention or Decree 9 and what needs there more ?

And bv this time you may anfwer their Objection that fay, Why not a common and conditional Ele-ulion^zs well as a common and conditional Redemption ? 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 properly 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 common 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 Obedience 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 effectually 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 wanting.

§. 22. As there is a common Grace a&ually extended 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 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 himfelf 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 improbably 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 Marts 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 performance of the leafigood a& (which is good but

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 goodnefs (and on the like reafons others will fay, That the Regenerate do no good, becaufe all hath finful mixture or imperfe&ionj; yet he will not fay fo of the godly t And mull we believe 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 prefers, 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 ofthe/ Efficiency of the GofpeU

M 3 Co*

Zl661

Covenant or Pr&mife :, or of the fufficiency of Preaching, Praying, and other means; or of the Scripture-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 fufficiency 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 overcome 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 Temptation. 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.

§. 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 between 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 only whether one efFedl be a fufficient Cuufe for another, 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 antecedent to the Cre*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

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 mediate 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 Schoolmen 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 fefficient 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 orcenfent ) 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 twofold 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 corporal 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 forbear. And this is called fufiicient Grace. 3. And in the next inftant when the Wt11 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 immediately on fuferieftr Caufes and Means ( a$ Angel^ 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 proximity of Caufation, when he worketh not fo immediately as without fecond Caufes: And that whether 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 another. 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 Heathens.

§.42.

§. 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 denied 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 fufficient 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 thit; they do: 5. It feemerh very improbable, that only to the fifth Inftance (to repent and believe) none in the World fhould have fuch a fufficient grace.

§. 44. And though Janferitv feem very lingular 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

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 coid } 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 fomegood. i.Good,

ftCHndum quid, ve l imp erfeci hw, bat in a degree -predominant. 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 imagine^ 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 added.

§. 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-fittermining Principle, 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 Perception 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 illuminatinggrace. 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 Graceenableth it to common good, and prepareth it for better^. 2, Special Grace caulethitadtually and habitually to will and love

fpe I

fpecial Good ^ that is, God as God, and the Creature for God, and Holinefs as his Image. 3. Per-fetter Grace bringethup the Will to perfeder holy Aftsand Habit-.

§. 6. Nature it lelf is not in lapfed man, diverted of all mortd or Divine Principles, Abilities, and Inclinations: In the Intellect there are common 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 conception 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 kipheft 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 Miracles ), 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

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 making 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 annihilated, 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 Felicity 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 annihilated 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.

§. 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 holinefs 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 execute 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 holy. 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 Nature, 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 Faculty : And the Words C^iV] and iCjiNNOTj tifed of both forts, have not the fame flgniiication,

hat

but arc equivocal} otherwife Sin and Grace fhould change mans Spicies. Thofe Difputants therefore 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 another 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 Unbeliever, 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 Disputants, who in the Words [CjiNJ and C CANNOT2 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 Liberty 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 VIf^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 Salvation : And where now doth our difference remain?

§.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 faculties 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, believe, 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 question about the Power and Liberty of the Will, is that fo often before mentioned, Whether Man's

N 2 W&

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 Infidels.

§. 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 efiliating f r emotion y natural 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, neceffitating or unreliable premotion, and yettakethnot away their Liberty, becaufe he raaketh them w*#

ana

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 wiM7 and if he that moveth me by prime phyfical efficiency to will thecircumftantiated ad of Sin, deprive 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 Subject 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

of Faith is effe&ual to the Aft, nor what A& to the Habit or it felf, but what Grace of God is effectual 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 Spirit: 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 according to the aptitude of natural fecond Canfes^ibht Work Faith and other Graces by a fettled proportion cfConcourfe, agreeable to the Aptitude of gracious fecond Caufes (or Means of Grace) is a Quefti-on too hard to be boldly and peremptorily determined 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 intend 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 appointed 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 ordinarily ■, 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 niceJfarily 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 temptations, hindrances, prejudices, objections, weakness, 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 Abfolate 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 beyond the aptitude of means: When even a filly

N 4 man

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 firfi Gauft, it is utterly uncertain to us, whether in Works of Grace God have not a double operation on the Soul, one by. his appointed f Though before ™ean;, an( * another by immediate Influx * 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. 11. God hath more inward operations on Man's Soul than on£ or two ( whether with means or without) to bring us to Faith and Repentance : 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 wonderful 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 Preparatory 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 experience 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 Volition that effefteth all things ad extra , or whether 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

fame, and the difference to be but notional, as is aforefaid : For they that fpeak in the fir ft manner, mean, That it is not Gcd^s Will as in itfelf immanemly confidered,but his will as going forth to ptrdnce 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 effectual 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 internal (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 antecedent 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 Contaft, and as a motion by Efflux and eminent Contaft 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

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 eventually 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 Sufficient: And frnftrafit potentia 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 affirm 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 preparatory

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-determination.

§. 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 foever.

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:

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 Religion,

§. 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-ntfactor of the World, and to bealfo Exod. 34. 5, gracious and Merciful and Love it fdf, 6 > r -and a Rewarder 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 damned, 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 Armenians, 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 nnderflood : 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-minded, 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 Mankind, 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 dangerous 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

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 after, 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 Edition ? It muft be one of thefe.

§. 11. And, ill. It is certain, That they are under a Law (and not only under a Phyfical Government, 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.

§. 12. 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 Covenant 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 Promtfe, 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.

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 terminus : So that it ceafed, ccjfantc capaeitate fubdi-ti y vd ceflame 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 proved ) That God brought all Mankind in Adam under 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 perfected 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 under 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 remembrance of, though aot named particularly in the T«t.

§•18.

§*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 continue-

§.20. And that Chrift hath not repealed or mBified that Law of Grace to the World that never hare theGofpel, which they were under before 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 repealed 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 Repeal 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 promulgate : It being 2. fuper natural Revelation, can extend 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 contained, having before opened, chap. 12. §.3. I ftiall not repeat it, but only here add, 1. It is certain, 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 wat 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. 6.11. 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 freaching 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. 14. 6. No man cometh t* thtfather 7 fat by me. 1. No man is rt*

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 5.19. 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 recovering, pardoning, faving Mercy, and true Repentance, 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'before his Incarnation (or fince, that heard not of him) did come to the Father 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 Scripture affirm it \ when if we knew all the World, one man cannot be certain of anothers Sincerity ? 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 Salvation. Every Law *f God is a Means , and appointed 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 Condition 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».

§. 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 Christian 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 confident 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 Christians 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 commonerMercies 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

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 thefaved 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 hafper 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 fooli/hly 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

that are under the Covenant of Peculiarity : And fo the Jews before Chrift's Birth, and Chriftians fince, makeup the Church, (and foirtc few perhaps 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. Accordingly by the [World] is meant,.either, i.All Men as under the Redeemer's Law of Grace, antecedently to their Confent ; and fo all the World belong 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 Rebellion : 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 fiate 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 Question 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,

C H A*P ; XVII.

Of the Necefjity of Holintfs , and of Moral Virtue.

§. \.TJL 0 LINE S S is our pedication^ Septra-JLJL tion^ or Devotcdnefs to God, and alienation 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 Gracei 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 related 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 felves 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-

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 Complacency.

§. 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 dedication and holy ufe : and that in various degrees.

§. 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

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 Natart 7 and GodTs chief Intereft in man, and is began by Grace and perfected in Glory. Epb. 5. 27. & 4.1<S, & c

§• 11. 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 Preparatives, 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 inclination 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 Obedience

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 continued : 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 deprived of the Spirit, and therefore wemuftpray for the pardonot 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, according 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

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 under 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 cometh 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 unexplained, and in the end fhew, that under divers terms they mean the fame matter in which they are agreed and know not their Agree-

ment;

§. 22. As

§•22. As Holinefs is fometimes taken fo largely, 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 Writings 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 Imperial 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 under 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

§. 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 fared 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 himfelf, 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 Injunctions, 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 indeed the Hypocrite is he, that inftead of the life and ferious praftre of trueChriftian-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 InfdePi moral VirtHe, 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 beft 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,

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 moral 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 fuppofe, That the Intellect herein is necejfitated to unbelief. 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 7unification, 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 Unbelief.

§♦ 6. For Chriffc hath many ways provided a-gainft meer Weaknefs of our Vnderftending : I. By the ferwefs and plamnefs of ncccflary Articles of Faith: 2. By thefulnefs of Evidence of Credtbili-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 defired 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 considerable : T. The great Benefits already given in the Purchase, Merits and Covenant : 2. The greater Benefits offered, and to be received hereafter: P 3 3. Th«

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 Sluggards 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 Interctffor, to bring them thither \ and they muft forfake all here that (lands in competition, 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 believe 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.

§. 12. 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 HimJ'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 Intercef-fan ^ and therefore though Infants and Ideots cannot 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 received,

P 4 §• t6.

[216 J §. 16. 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 operations 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

>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 federal 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 return to Earth, or fome middle ftatc y be better proved 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 Believers 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

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 Children 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 Ceremony, 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 intelligible. 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

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 ofthe World, or of the Nation, or ane Bijhop, or the Pre-fbyter that baptizeth, every one may fpeak according 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-

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 cannot 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 certain Promife of the Salvation of any partkxLr Infant, 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 Hypocrites. f

§. 14. 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 ordained 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 required) 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

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 Faithful and their Seed, (and Thrcatningsto the Wicked and their Seed ): And that this Mercy cannot 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 having but antCwemnt^ feeing they are in the fame

Cove*

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 Parents need not doubt of the Election and Salvation of their Children dying in infancy: The Covenant certainly pardoneth and faveth them.

§. 18. 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 himfelffmcerely 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 Subject 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

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 further 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 Mortification of Sin is given to Believers that are till death

ira-

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 Faith 1 Love, and all Holinefs to-/ether. This Papifts call Jnftification 7 and Proteftants 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 Spirit 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 ? Consider 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

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 0odour 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 remittentu 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 confounded, 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 Contracts 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

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 Covenant 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 Intellect as directive, and of the Will as more perfective, 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 felves accordingly 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 renunciation of Competitors and Oppofitcs* is connoted, if not cflcutially included in Saving Faith : And

there*

it

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 thither. 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 greater 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, according 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 Judgments, r inviting Mercies, or convincing Examples, &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 ordinarily 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 Integrity.

§. 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, Goodmf* 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, loved, 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 Believers.

§. 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. 11. 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 triumphant. 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

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 therein. 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 Accenting 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 Affiance, or trlifting on Chrift as our only Saviour for Salvation) 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 Spirit 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 being 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 difference about the word [ Juflification ] : All con-fsfs,that God's eflemial Volition of our Juftifica-tion is eternal, as beinghimfelf; but fomethink that his Will may be denominated an Eternal Juflification-, 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 renounced 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 believe 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 confent. 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 rational Conclulion helped b^Grace, w hereof the major 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 Prophets 7 is but, 1. to caufe us to believe that

Word

Word already given : 2. To be a -vitucjfmg Evidence 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 matters, 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 fences in the Scriptures, and in the Writings of Divines, 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 denominated 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 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 declared 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 formally diftinguifhable as towards God or Mm : Materially, 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 Propriety.

§. 8. Righteoufnefs towards God being Relative to his Laws, is to be diftinguifhed according to the feveral Laws 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 Condition ( 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 penal 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 rewarding part of that Law is right to that Life which is there promifed , that is. to God's Love and Felicity.

15. . 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 Relation 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 penal part of the Law of Grace, is our Right to

Impunity, as to the Punifhment fhreatned fpecially by that Law.

§. 21. 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 Covenant of Mediation: which is materially, i. His habitual, 2. and aftual Perfection in Refignation, Obedience and Love j 3. and therein his Humiliation 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 prow ring Caufe of Pardon and Life ' 7 that is, Chrift's meritorious Right eonfnefs.

§, 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 meritorious 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-te*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^ Eighteenfnefs ( 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

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 felfjhalt

-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 Repentance y or performance 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 thingwith Pardcn of fm y whether you take both aStfvely i \vely*

§•33=

the Law of Innocency at s Co* vend n cetfcd upon Adam'/ Fall^ nomtn but he and Eve X9M rvtr undtr it: And iffo % they deferved net Dam*«tionfr tr.y Sin but final Vnbtliefand 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* 0 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.itb 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 unremedied \ 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 fecund* ihFianti : As if the King fliould grant a future 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 theedition 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 therefore 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 webeaccufed 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 itftIf7 £ that it was really a fault ] and [ that we really

[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 juftificd 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 deny it,*and be juftified againft this by our Faith, Repentance and Holmefs 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-performers of the faid Conditions of the Law of Grace,

R 4 there-;

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 different fence •, when as to judicial juftificatiori the fence is the very fame, though as to the mating 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 juftifiehim 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 Condition 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 before the Grace which worketh it, and therefore is no Condition of that Grace.

11. Man's antecedent common Works, while he is impenitent, merit not properly the fpecial Grace which caufeth Faith and Repentance.

12. 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 Believers: And therefore he that is juftified according to this Law of Grace, from the charge of Impenitence 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 Receiver.

%. 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 inherent 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 moralEvidknces^ 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

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 Contention about Faith and Gotfiel-QbcdUnce herein, and fhew them bow each in feveral refpe&s and inftances qualifie Man for the beginning or continuance 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 performed 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 together, and rot by incoherent fcraps, the reconciliation 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 refuilngit: 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 Scripture, 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 proved^ 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 unexplained 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 Covenant 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 eternal -will to pardon, or his net punijhing man from Eternity before Man was Man y or pnftU, muft have no fuch name^ which afterwxrd it m&y.havc without 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 Righteoufnefs and Pardon ftill diftinguifhed.

§. 60. But I'have plainly before proved, that Righteoufnefs hath mafly fms % and the word many

fences,

y\ fences, and though Pardon bt not that Righteouf-nefs which confifteth in a Conformity to the Precept, (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.

§. 61. 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 penitent Believers fins zx*f*rd;ned virtually before they are committed, fuppofing them but Sins of Infirmity, 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 Condition 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 perfect 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 performed. The final and executive Pardon and JyiHfi-cation are only ptrfeft. CHAP-

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 Redemption before, Chap. XL hath donemoft that is needful 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 thereby 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 0 and all this, he performed 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

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 Cknfv s RightcGiifnefs.

§. 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 donative 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^ighteoufnefs and Sacrifice, to be the meritorious Caufe of all men* Judication, who are juftified (andof xhzconditional 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 righteonfnefs 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 Covenant.)

§.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-confent ) 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 Truthi "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. 11. 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,

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 iwfating 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 righteoufnefs 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 lefsfignificantor 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 perhaps 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 (orobedient) 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 Reprefenter-, 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 Humane 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 Doctrine 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 injuries, or no penalties, becaufe we are innocent.

§. 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 Benefit . 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,

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 righteiHifmfs ( or Merit ) and the fneritoriousCfiufe of our rioht to Life.

§.33. But thisfuppofeth 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 righted ; 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 Jnfiific.ition taken in many Sences, that without 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-

f at Awing fin, is one thing, and therefore hath one form: The Aft • of making us inherently righteous, or performers of the Condition of the Covenant 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, another : The Aft of fentencing us righteous, another : 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 regit* 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 Executive 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 Theology, or let us handle them exaftly, or elfe unskilful 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 neither 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 ignorant, who ufe to turn plain, honed perfons from the Sacrament of Communion, if they cannot 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-

Righnoufnefs^ to which they fccm induced by fome mens nufexplication of it; and by fuch unwarrantable words as fome Independents ufe of it, in their Savoy-ConfefTion : And they dresm that we 4eny all peceffity of Perfonal fulfilling the Conditions of the Law of Grace, as a means of our Juftification and Salvation : But they utterly wrong the generality of Divines of my acquaintance 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 only a very few men brought it in and read it, and none fpake againft it: And fome worthy persons 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 informing 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 Proletaries of the thing ic felf in />, may be called Q'Arsy becaufe the EfcUs are ours, and it was given 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 fencesneceffarily 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.

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 Confent 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 receive relative Grace phyfically, is nothing but to be made fo reUted: So to receive Smilification is to be fanftified, and to receive JuftiScation or Pardon 7 is nothing but to be justified or pardoned.

§. 4. But how is. Chrift himfelf phyfically received ? 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 Relation 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 Having) 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 Condition 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 being 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, .asaforcfaid, we receive 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 Acceptance, 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 Heavenly Glory : And it is not true Faith that hath not all this, at leaft confufedly and in fome degree.

§. 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 deny 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 inherent Rigbteoufnefs than Faitfi in his Promifes,

his

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 takeJuflincation for making us Holy). But it is ths Condition of Juftification, 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: Nothing 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 Condition appointed thereto in the IiHruraent of Donation.

§. 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 Glorification,

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 undivided 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 junification 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 0 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 felf \ 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 under 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 minds' 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 accurately, 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 moral 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 Juftification > ( 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 Metaphorical ufe of the Word Instrument, leaderh people 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 Baftifinal Covenant, is the aft Matter 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 initially, 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

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 only 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 eonfntfs 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 righteoufnef? : 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 Condition j and it is reputed our fuborditutt, Ei

T a id

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 Covenant, and inftead of a more perfect right eoufnefs of Innoeency -, forafmuch as after Chrift's Redemption , 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 Object of Faith, as fome affirm, with too great Scandal: 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 Objectj Chrift: But the former is a contradiction. 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 accordingly 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 Qualifications of theReceiver : And this fhall ferve turn, if any like not the term £ Condition ] and be willing 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 many 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 Fatherj 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 fiducial 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

on the Name of the Lord, Jhall hefaved, Rom. io* 13- And n?# are faved by Hope , Horn. A& 12. ai. 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 Articles of the Creed, 1 Cor. 15.2. and bleffed are they that keep his Commandments 0 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 believe 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 Belief 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 Belief 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 defir able. 2. What AfTuranee 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 certainly 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 advantage, and Holinefi a great impediment. An Infidel will confefs, that fuch Ajfuranve is exceeding defirable.

T 4 . S. 3.

$. 3 c II. And no doubt but a Gomfortable degree 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 elfewhere 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 defective ; 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 forwarded to fayfo^ all have it not*

§. 7. Therefore justifying Faith is not jiffur 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 being 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 Believers.

§. 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 Faithful. 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 probabilities, 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 MoralCertainty 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 Promtfe 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 forfaking all for it, will keep no man from Salvation, 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 Salvation.

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

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 counterfeit 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 Comfort 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 commanded, 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-

§. 5. Gould we be fure that fuch a Work would 1 fave SohIs, or fave Chnrch, or State , or our Neighbours lives, it would not make it morally a good Work? but only make the EffeB to be phyfaally good to others that are benefited by it.

§. 6. Therefore to bmld Churches, 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 morally good, unlefs, 1. done in obedience to God-s commanding, or %#Ung Will: 2. And finally to pit ofe his Will.

§, 7. Thofe Prieits therefore that fet carnal, ungodly Sinners (Fornicators, Murderers, Gluttons, Drunkards, Lyers, Perjured, &c ) on expiating their Sins by good Works, without teaching 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 Principle, 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 killing, 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 Ref 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 confidence 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 Fopperies called good Works, that they have among them defiled its Purity, rejedted its Primitive Simplicity, 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.

§. if. i. Perfect Obedience is not of abfolute neceffity to Salvation^becaufc we are under a Covenant 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 neceflary, when the matter is forbidden us by God's Laws , or when they are Laws without power ;, that is, fuch as men have no Authority to make. *

§. 14., 4. No Works of fpecial Grace are antecedently 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, diftinA 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 performed fomc Obedience,

§ 1*.

§. 18. 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 Merits or efficacious Grace-

§. 20. 10. No frefaraury Werkj of Man's (I think) are abfeint 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 under.

§.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.

§. 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 Obedience 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. Therefore 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 Sunbeams 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. 11. He that hearetb of Chrift and falie-vcth not, or believeth nneffe£tttafly, and is not a converted 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 equally 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 Continuance of our Juftification : For we confentcd to obey, that we might indeed obey , and are perfidious 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 Commutative Juftice, giving him fomewhat for his Benefits that ftiall profic him, or to which he had not abfolute right.

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 0 but many confer qnent benefits) by way of Reward : To deny the rewarding act, is to deny God's Law, and the manner 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

♦ofMan 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,

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 metaphorically , becaufe God that cannot be profited by man, is yet pleafed in that which profiteth our felves 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 WortkineIs, 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 Chriff.

§. 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 only 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 Writings of all the Ancients commonly fhewj did ufe the word Merit without any fcruple; and I remember 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

$. 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 Doctors : 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 Worthinefs ; 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 Promtfe 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 extol Holinefs, and defire that Preachers ftiouid convince 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 reproaching 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»-

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 differ 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 Deniers of all Merit are the Index of onrsy-nor the prophane onesabufeof it, who are ready, 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 miletb 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. ?♦ 10,1i, 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 Redemption 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 qualification to which that promife is made : All this is plain and fure.

§. 60. Obj. But fome talk, of a Proportion between the Work, and the Reward.

Arf We commonly hold degrees of Glory according 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 really 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 Order, Reftitude and Health.

2. ThatChrift is the Saviour and Phyflcian to give us this Health, which is the end of his medicinal Grace*

3. That

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 Salvation 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 Languagej 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 belongeth 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

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, meditating, 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. OfConfirmation, 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

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 11 • 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 14. Why God hath left this pdintfodark? 15. 1 What was the Judgment of the ancient Churches 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 common,

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. Confirmation of thefe Habits. And we now fpeak only of the fecond: And the very Being of that Grace is controverted, 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 perfectly 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, changed- 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 a&eth Faith ( whichl thinkmoftprobable ) 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 Acceptance and to the Spirit to cacfe the H^bit, in order of Nature, beforeahey have the Habit : Therefore 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 mcer pow~ tr to repent and believe, and lofe it after (at age) by attual fin, though this be a lofs of a ftate of Jufvifcation to the one fort ( their fins of Nature being pardoned ), but notto the other ( who are not pardoned without the A&:) And yet it followed! 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 Believers 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 trae 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

2. Others fay, Thzt actual Faith 2t fir ft is like Adam's bfeable Grace, and that it giveth us actual 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 Holinefs 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 habitual gracebe utterly lofeable, which prove a prefect 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 utterly confuteth that : For all men fin after believing. .

§. 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 refpc&eth 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 Creature 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 determination 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 Controvert 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~ irmat 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.

[ ?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 degrees, 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 ofSalvation , 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 fever 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

-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.

§. 18. Q. IX. Art aU or moft Chrifri/ins certain that they jkaJl perfevere ?

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 learable 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 improvement, 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 towards their own Confolation.% But if they be uncertain^ 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 elfewhere 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 Com1 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 affected 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 Experience, 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 improbable things ? certainty therefore is very defira-bU^ but a hope of great probability may give us joyful thankful Hearts> 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 judgment, 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 Eleft 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 himfelf 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

; 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 Jufeification zndpevittied: And Iieraem-not one Writer that I have read and noted f

to

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 deprave or deny the Truth of fiich Hiftbry : And iomc great Divines are to be blamed for reproaching 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 common 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 neitherI 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, weeping, 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 rebuke 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, 10 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. Repentance, as towards God> is fometime diftinguiflied from Faith in Chrift : And then Repentance 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

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 0 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.

13. 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 remember them; And if they be known and rtmtmbred, they millkt repented of, when the Soul hath opportunity toconfider what it hath done. For habitual repentance is neceffary to Salvation •, and Ha* bits will *& when they are not extraordinarily hindred, having notable Objects and Opportunity.

§. 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 forfake 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 givethpardon 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 reded 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 written a fpecial Tra&ate, I now only fay, That it is the Sin of fitch as keheving not Chrift to be the Son of GvdjMt a Deceiver ^andyet bang con* mbnctcl of hUj and his Difrifles Miracles , do in their Wkdffmerits 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 0 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 disprove 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-**