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Greg. Na\ianzens Dire&ion to his Flock, what a Paftor t<*

choofe when he was goae.

Uocunumrequiro : lit ex eorumnumero fit^ quialiis invidix funt 5 non mijerationi: qui non in omnibus rebus, cunciis obfequuntur, fed qui in quibnfdam etiam, ob Reffi (ludium^ inhominum ojfen-fionem incurrunt. Alter um enim in pr<efens jucundifimnm efi: alterum in poster um utiliflimum.

A Theme for Calamniacors.

Concil. AreUtenf. prim. Can. 14.

Dehis qui falfo accufant fratres fuos, Placuit, eos uf% ad ex hum nonCommunicare: fedfalfumteftem,juxta$cripturam, impu-nitnm non licere ej[e.

The Preface to the Readers; Efpecially

my Reverend Brethren of the Miniftry.

. , S is the Moon with the Stars unto the expanded

tl^v^S Firmament •, As are the well ordered Cicies with .^M^^^ their Ornaments and Fortifications to the Woods ^^M\^ and Wildernefs $ Such is the Church to the reft •®«^»» of the World. The felicity of the Church is in the Love of God, and its bleiTed influences, whofe face is that Sun which doth enlighten and enliven it. If earth and fin had not caufed a feparation and ecclipfe 5 the World and the Church would have been the fame, and this Church would have enjoyed an uninterrupted Day-light. It is the Earth that moveth and turneth from this Sun , and not the Suns receding from our Earth, that brings our Night. It is not God, but Man, that loft his Goodnefs ^ Nor is it neceflary to cur Reparation, that a change be made On him, but on us. Chrift came not into the World to make God Better, but to make us Better •, Nor did he Die to make him more difpofed to do Good, but to Difpofe us to Receive it: Though as he is extrinfecally Denominated from the particular Obje<3,to be particularly Willing of this or that^ and to Love that which he Loved not before \ fo we may well fay, that Chrift dyed to purchafe for us the Love of God, and to procure his willingnefs of a prefent effe&ing our Remif-fion, and fo to Accept and Approve us as his own.But his purchafe was not A&ually to change the mind of God, nor to incline him to have Mercy, who before was dif-inclined : but to make the Pardon of mans fin a Thing convenient, for the Righteous and Holy Governour of the world tobeftow, without any impeachment of the Honour of his Wifdom, Holinefs orjuftice: yea, to the more eminent Glorifying of them all.

"She Preface to the Readers. Two things are requisite to make man to be Amiable in the eyes of God, andafit Objeft for the moft Holy to take plea-fure in : One is in his fuitablenefs to the Holinefs of Gods Nature: The other refpe&ethhis Governing Juftice. We muft in this life fee God in the Glafs of the Creature, and fpecialiy in Man that bearethhis Image. If a good man be the Ruler of a Common-wealth, as he is Ethically Good, he cannot but loath the Evil, and love the Good : And as he is a Wife and Righteous Governour,he muft preferve the honor of his Laws, and thereby his own, by doing Juftice on them that violate them,and preferving and encouraging thofe that do obey them. As man is firft confiderable as Man, before he be to be confi-dered as a Governour-, and as a good Man,before as a good Go-vernour,the firft being his Natural Goodnefs,commonly called his univerfal juftice, the other his Redloral Goodnefs, commonly called his particular Juftice, flowing out from the firft : fomuft we (through the neceflity of our prefent weaknefs) conceive of God. Were we Holy, he would love us as a Holy Cod: and were we Innocent, he would encourage us as a Righteous and Bounteous Governour. But as there is no particular Governing Juftice, without that univerfal Natural Juftice, which it prefuppofeth, and floweth from • fo can there be no fuch thing as Innocencyinusas Subje&s, which floweth not from a Holinefs of our Natures as Men. We muft Be Good, before we can Live as the Good. In both thefe refpe&s man was Amiable in the eyes of his Maker, till fin depraved him, and deprived him of Both, To Both thefe muft the Saviour again Reftore him: and this is the work that he came into the World to do,.even tofeek and to fave that which was doubly loft, and to deftroy that two-fold work of the Devil, who had drawn us to be both Unholy and Guilty. As in the Fall the natural Real Evil was Antecedent to the Relative ( Guilt) • fo is it in the Good conferred in the Reparation. We muft in order of nature be firft Turned by Repentance unto God , through

Faith

The Preface to the Readers. . Faith in the Redeemer, and then receive the Remiffion of our fins, Atfs 26.18. Rom.S. 30. And as it was man himfelfthat was the fubjeft of that two-fold unrighteoufnefs , fo is it man himfelf that muft be reftored to that two-fold Righteoufnefs which he loft, that is, San6Hty and Not-Guiltinefs. Chrift came not to poflefs God with any falfe opinion hi as •, nor is he fuch a Phyfitian as to perform but a fuppofed or Reputative Cure : He came not to perfwade his Father to judge Us to be We!^ becaufe He is Well\ nor to leave us tincured, and to perfwade God that we are Cured. It is We that were guilty and unholy-, it is We that muft be juftified or condemned • and therefore it is We that muft be reftored unto Righteoufnefs. ]f Chrift only were Righteous, Chrift only would be reputed and judged Righteous, and Chrift only would be Happy. The Judge of the world will not juftifie the unrighteous, meerly becaufe another is Righteous : Nor can the Holy God take Complacency in an unholy finner, becaufe another is Holy. Never did the Hefted Son of God intend in his dying or merits, to change the holy Nature of his Father, and to caufe him to Love that which is not Lovely, or to Reconcile him to that which he Abhorreth,as he is God. We muft bear his owa Image, and be Holy as he is Holy, before he can Approve u$, or Love us in Complacency. This is the work of our blefled Redeemer, to make Man fit for Gods Approbation and Delight. Though we are the Subje&s, he is the Caufe. He Re-gen eratethus,That he may Pardon us •, andpardoneth us, that he may further fan&ifie us, and make us fit for our Mafters ufe. He will not remove our Guilt till we Return 5 nor will he Accept our actual fervices till our Guilt be removed. By fuperna-tural operations muft both be accomplifhed : A Regrefs from fuch a Privation as was our Unholinefs, requiretha fupe- vatii-I work upon us : And a deliverance from fuch Guilt and deferred Puniihment, requireth a fupernatural operation for us. The oae Chrift eiFecteth by his fanceifying Spirit, through ths-

inftrur-

The Preface to the Readers.

inftrumentality of his Word, as Informing and Exciting : The other he effecteth by his own (and his Fathers) Will, through the inftrumentality of his Gofpel-Grant, by way of Donatio*, making an univerfal conditional Deed of gift of himfelf and Remiffion and Right to Glory, to all that Return by Repentance and Faith, His Blood is the meritorious caufe of both, but not of both on the fame Account : For it was directly Guilt only that made his Blood NecefTary for our Recovery : Had there been nothing to do but Renew us by Repentance and Sanctification, this might have been done without any Bloodfhed, by the work of the Word and Spirit: As God at firft gave man his Image freely, and did mot fell it for a Price of Blood: Nor doth he fo Delight in Blood, as to defire it> or accept it for itfelf, but for the ends which it muft, as a convenient means, attain. Thofe ends are the Demonftration proximately of His governing Juftice, in the vindication of the honour of his Law and Rule, and for the awing of others i ultimately and principally, it is the Demonftration of his natural fin-hating Holinefs, and his unfpeakable Love to the fons of men,butfpecially to his Elect: In this fenfe was Chrift_a Sacrifice and ranfome, and may truly be foid to have fatisfied for ourfins. Hewas notafinner,norfoefteemed, nor could pof-fibly take upon himfelf the fame Numerical Guilt which lay on us (the Accident, if removed from its Subject, periflieth) nor yet a Guilt of the fame fort, as having not the fame fort of foundation or efficient •, ours arifing from the Merit of our fin, and the Commination of the Law, and His being rather occa-ftoned then Merited by our fin, and occafioned by the Laws threatening of us (both which are, as we may call them, but 'JVfl-caufes, as to him) having neither fin of his own, nor merit of wrath from fuch fin •, nor did the Law oblige him to fuffer for our fins • but he obliged himfelf to fufter for our fins, though not as in ourPerfons ftri&ly, yet in our ftead, in the perfon of a Mediator,

The

The Preface to the Readers, The Lord oar Redeems having thus laid the foil tion, by paying a furfi<jjent ranfom for all mankind, and perfectly finiihedhis work of fatisfa&ion , he taketh a longer time for the conveyance of the fruits of it. As the Expiatory facrificewas for All, fo will he have the tenour of his Grant in the Gofpel to bellniverfal, without reftraint to any, or excepting any : All ihall have Pardon and Right to life Eternal,if they will Believe and Repent, and none (hall have them that Refute thefe Conditions: Antecedently to Believing, *A11 have an equal Conditional Gift of pardon, and None have an Abfolute,noran A&ual Right : The Gofpel findeth us equal, and makes no inequality, tillwefirft make it our felves: But the fecret unfearchable workings of Divine Grace do begin the difference, and make it in us, before it is made bj us. As an Eternal Purpofe did Deiign it, fo an infuperable Viftorious hand doth execute it : When the fame Chrift hath dyed for All, and the fame Conditional Grant is made to AH , and the fame Pro-mulgation of it is made to many , even to All that hear it 5 Yet the fame Victorious Internal Grace is not afforded to All-, nor doth God give Alia Heart to Believe and Accept of what the Promife offereth them. The Spirit is as the wind, that bloweth where it lifteth. Alt have fufficient Objective Grace, that live under the Gofpel 5 and all have a fufficient Help External or Internal, to make them Better, and bring 'them Neerer to Chrift than they were : But All have hotfitfficrent Internal Grace Immediately to caufe them to Relieve : much lefs Effectual. That this is denyed to any , is long of themfelves,whoabnfe that Commoner Grace which was fufficient to have made them Better : That it is Granted to An^ is from the Bounty of God : That it is Granted to This man rather then to Th.it, is from his Abfoliue

(a) Dominion

The Preface to the Readers. Dominion, and Will, and his Differencing Grace, We donot only-All deferve Death, by Original fin, but we did All Deferve to be Denyed the Grace of Chrift , by . a following Demerit : And Ail that want the Gofpel, or the fpecial efficacy of it in Regeneration , do by fin againft fome Common Grace, Deferve that want : ( We ftillfuppofe Infants Involved in their Parents cafe J fo that God will Judge none on the meer terms of the rigid Law of Nature, nor Condemn them only for Original fin. They that fay other wife, do too injuriously extenuate both the Grace of God, and the fin of man. If All have fome Grace (hewed them (that is, fome Mercy contrary to their Merit) then all have fome fin againft Grace : and then All Shall be Judged by the Procurer of tha: Grace, for their fin againft it. It is nottheleaft wrong that the Pelagians, Jefuites and Arminians have done to the Church, that by making Grace Univerfal further than was juft, they have tempted others in way of Oppofition to deny that Grace of God which is indeed Univerfal 3 or which is Common to more than the Eled alone: and by making Chrift to have dyed for All with an equal Intention of faving them, they have occasioned fo many to deny that indeed he-did dye for All: So that had not the Notions of an Univerfal Sufficiency of Chrifts Death, and of an.Univerfal Offer of him in the Gofpel, through the Great Mercy of God been pre-ferved among us, and thefe had much Influence into our Popular and Pra&ical Preaching, we had been "-drawn very neer toafubverting of the very foundation , and fhould have been too like to them that preach another Gofyelyto the great danger of the fouls of our hearers,and the dishonour of our Redeemer.

The two great works of Chrift in the Application or Collation of the Benefits which he hath Merited, are

thofe

The Preface to the Readers. thofe before mentioned: Juftification, and San&ifica-tion : under the firft I contain Remiffion, Acceptance, Abfolution , and Imply Adoption, and our Right to Glory. Under the latter I comprehend , the Giving of the Spirit, and all its Purifying Works upon our fouls.

I think it had been well for the Church, if we had ufedlefsinour Difputesthe term purification , or had differenced better between the Name and theThing,and difcerned about which it was that we contended : and when we once faw that there was no Hope of agreeing about the fenfe of that word, if we had treated more fully and diftin&Iy about Remiffion of fin alone, and under that term, and tryed how we could have agreed upon that : Could we yet be fo difcreet, I think the Church would reap much benefit by it. Doubtlefs we might much eafier convince a Papift, who will allow iis fo much of that whiqh we demand about Remiffion of fin,while they contend againft us in the point of Justification : when fo many of ours do take Remiffion and Juftifica-tion for the fame thing.

ItpleafethourPhyfitian in afweet equality to carry on both thefe happy Works, Remifsion and Sandiifica-tion, and not to let one go fo far before the other, as thofe think, who fuppofe our fins to be pardoned before they are fins,or that our Pardon is abfolutely perfed before our Death. As we (hall have more fins to remove by further San&ification, fo (hall we have more ftill to pardon, to the laft : and one of thefe works as well as the other, will be imperfeft, till we are perfe&ed. And they that take Pardon and Juftification for the fame > or the former to be any part of the latter,muft then confefsthat Juftification is no more per fed than Pardon is.

(a 2) They

The Preface to the Readers.

They are very different Queftions, How we are con., ftituted juft, or put into a Juftifyed ftate at our Con-verfion? 2nd how we are fentenced juft, or juftifyed at Gods Judgement Seat i They that will needs (to the great difgnice of their underftandirigs) deny that there is any fuch thing as a juftificationat Judgement, muft either fay that there is no Judgement, or that All are Condemned; or that judging doth not contain Justification and Condemnation, as its disjunct fpecies-, but fomemen fhall then be judged, who fliall neither be juftifyed or condemned. To which end, when they have firft taken down the Authority of Chrift, who tells us that By cur words we {hall {then) be juftifyed^ or by our words we fhallbe condemned) they muft next take down the Authority of Lawyers, and then, of our common cuftcmof fpeech, ancl muftfet up their own Authority inftead of all. To fay, God will then but declare us juft, isnoanfwer, till they have proved that it is not byafentenceof judgement that he will declare it •, or elfe, that declaring by a fentence of judgement, is no justification i yea, that it is not the moft proper and full justification imaginable.

I have faid enough in the following Treatife, to Shew my thoughts of the Neceffity and Excellency of Holi-nefs, and Sincere obedience. We are taught to pray for it in the Lords Prayer, (in the three firft Petitions) before the forgivenefs of fin (in the fifth) And doubtlefs it is that higher Bleffmg, which forgivenefs tendethto, as a means to the end: Even that God may have his own again, which was loft, and man may again be neerer and Hker to God, and fitter to know, love and honour him, and be happy therein. I fcarce know any one error that hath fubjefted the Church and Chriftian Religion fo much to the jealoufies and reproach of unbelievers, or

the

The Preface to the Readers. the Reformed Churches to the fcorn of the Papifts, and fb hardened them in their way, as fome mens mifunder-ftanding, and mifreporting the doctrine of the imputation of Chrifts Righteoufnefs to a (inner. But efpecially by thofe men, who affirm that we are juftified even before we repent or believe, and that through the imputation of CLdfts Righteoufnefs, God judgeth the mcft fwinifn impenitent wretch, (fo he be elect) to be righteous in his fight, and the object of his complacency. As if a man fhould fall in love with a Toad, upon a falfe fup-pofition th: t it is a Lark. Chrifts Righteoufnefs is ours for the pardon of our fin, and the merit of Grace and Glory for us: but not to be inftead of Faith, Repentance, Sanctification or fincere Obedience. He that hath not thefe, (hall never be faved by Chrifts Righteoufnefs. So far as we are finners, a Pardon is our Righteoufnefs: but fo tar as we are holy, it is not fo : And he that hath not fomewhat better then fin in him, is none of Chrifts.

As the very conftitution of Faith and Repentance to be conditions of pardon, and fincere Obedience to be a condition of Salvation, hath plainly excepted final infidelity and impenitency,and Rebellion, from the number of thofe fins that fhall be pardoned, and we fliall be juftified from •, fo'muft their contraries be found in us at Judgement, if we will be then juftified. And then, as the Blood and Merits of Chrift (or as commonly its called, his imputed Righteoufnefs) muft be the matter of our juftification from the guilt of all other fins (that is, from the guilt of all fin, which believers did commit) fo muft our own perfonal Faith,Repentance, and fincere O-bedience be the matter of our Juftification from the particular falfe Accufation 5 /potential or actual) of final non-performance of thefe conditions of the GofpeI,and

The Preface to the Readers.

of our having no part in Chriftand Life, for want of thofe conditions. This is the Justification by works (as many are willing to call it, to make it odious) which I do afferc and defend, and which I judge fo neceflary to be believed, that I fhall endeavour to acquaint thofe with it whom I muft Catechife.

The fumme of what I have faid is this 5 That Mans perfection and felicity is finally in God 3 and that his Recovery confifteth in being brought back to him,which muft be done, as by the Merits of Chrift, fo by Union with him, and consequently by communication of Life from him : And having union with Chrift it neceftarily followeth that we have union with the Church, which is his Body, and communion with it. Were we not One among our felves, we were not A Body: and were we not One in Chrift our center and Head, we were not His Body. As we have internal communion in the fame Spirit, in the fame Faith, Hope, and Love • fo have we external communion in the fame Profeflion of Faith and Piety (in the effentials) and in the fame Pra&ifeof Worfliiping God through our Lord Iefus Chrift, and in fincerely af-fifting each other for our Salvation.

There is therefore as One only Head and Lord,fo one Only Body andCatholike Church, and one only true Religion in the world,and that is the Chriftian Religion: All that hold the EfTentials of this Religion fincerely, are of the true Church, and of the true Religion, and all of One Religion, how different foever in leflTer things. Though they may each appropriate Chrift and the Church, and the true Religion to themfelves, and cenfo-rioufly exclude all others fas do the Paptfts; yet are their cenfured Brethren neverthelefs Chriftians, and of the true Church and Religion for all their cenfures. Every Child is not a Baftard, nor difinherited^ nor caft out of

the

The Preface to the Readers. the Family, whom an angry brother ihall call Baftard in their fallings out. The relative union holds, even when local conjunction and communion in a<fiual worinip. and in the profeflion of: lower Truths is difdaipoueeh. Yea, if a froward Chriftian fiy, I am not of the fame Church or Religion as yox, yet is he not the lefs oi: the fame (if the other be a Chriftian ) : nor doth that break him off, feeing he intendeth not to difclaimChriftiansasChriftians,butas Erroneous, Yet fuch diflocations, and breaches , and divifions, are the great rejoycing of the enemy of the Church , and the great diihonour of our facred profefli-on,and tendeth to the great hurt and ruin of the dividers-, and hath ever been an exceeding hinderance of the Gofpel.

AS it is thus the great defign of Chrift , by Unity and Purity to bring his Church to perfect felicity, in the full enjoyment of the ever bleffed God j fo is it the defign and daily bufinefs of Satan to counter-work him, and to keep men from felicity in God, by keeping them from Ch rift, from Unity, and from Purity.

His firft work is to difgrace the Chriftian Faith , and to tell men how improbable it is to be true •, and to that end to hide the Evidence from their eyes. If he cannot thus totally keep them from Chrift, he ufuallyper-fwadeth them to take up with a bare opinionativeaffent $ and putteth before them the Idols of Pleafure, Profits, and Vain-glory , that they may by a feeming felicity be detained from God.

And as knowing how much the Churches welfare, and the favingof fouls, dependeth upon the Teachers and Leaders of the Elocks^his chiefeft endeavors are for

the

The Preface tdthe Readers.

the perverting of them • that they may become his inftru-ments, to the perverting of the reft.

For Magiftrates , he would firft taint them with fe-cret infidelity •, or elfe engage them to the utmoft in a carnal felf-intereft, and perfwade them that thrifts In-tereft doth (land in their way. He would delude them fo far as to caufe them to miftake where their interest lyeth, andfo toefpoufe them to an intereft inconfiftent with Chrifts $ and then will they be involved before they are aware into a feeming neceility of fighting againft Heaven, and fecretor open opposition of the Church : The deceiver would make them forget, that from chrift they have their power, and under him and for him muft they hold it, and exercife ic. A fairer opportunity indeed ha hath to draw the Princes and Great ones of the world,to forget that they are but men, and fervants, and to forget the fading vanity and danger of their condition, and to Rebel againft Chrift by felf exaltation, then with the meaner and poorer inhabitants of the earth: He of-fereth them a more golden and glorious bait, and thereby hath hitherto befooled the moft of them, to fall upon that ftone that will dafli them in pieces. Or elfe if he cannot taint them with the common Profanefs.hewillat leaft engage them to a hatred of the power of Godlinefs. Or if he can taint them (as he did Conftantitts) with He-refie, he will engage them to fall upon the foundeft in the Church. Or can he but delude them to fit by, and as Neuters to look on, as being indifferent between Chrift and him, at leaft, he will deprive the Church of the benefit of their power, or of that fpecial intereft in them, which they may claim from their commiflion. As Nazi* m\en calls the Magiftrate the Vice-gerentof Chrift 5 fo may the Church juftly fay as Tcrtullian did, Apologtt. cap. 33. Impcratorcm neccjje efi ut fafpicUmus^utenmquern

Dominus

The Preface U the Readers. Dominus Nofter elegit: ut merito dixerim> Kofter efi magk Csfar, ut * Neflrb Dee Confiitutus .

Bat the main defign ot the enemy is again ft their Pa-ftors.

Some of them he keeps in afuperficial, carnal and cuftomary Chriftianity •, So that they never foundly be-lievedthe great myfteries which(for a Living)they ftudy and preach: And how fuch are like to edifie the Church, and preach that heartily to others,that never was in their own hearts, youmayeafily Judge : when they mud fpeak all out of their books , and by hear- Ciy, and the common opinion of others, of things which they never well believed or felt themfelves.

Others he intangleth in worldly affairs, and caufeth them to mind the matters of the flefti , that they are heartlefs and unfaithful in their matters work ^ So that poor fouls may goto Hell with very little difturbance , and ftarve even at the next door to them, while they are minding their Own matters, or are dulled by lazynefs, and addift their chiefeft affe&ions and endeavours to the fervice of fo vile a matter as their fle(h.

How far Satan harh prevailed this way, with the Pa-ftors of the Congregations, is a matter of too clear Evidence, and very fad confederation. As they do moft grotty mifcany among the Papifts^ and more defiled parts of the Church, by keeping up Ignorance,and Dif-cord, and a Carnal, Pompous, Ceremonious worfhip, that they may uphold a carnal Intereft of their own •, So I would in the moft Reformed Churches we w r ere more Innocent then we are. What an ignorant, or negligent miniftery was (for the greater part ) in England, in the time of the late Biftiops rule, yea what oppofers of God-lynefs,and too many of them openly deboift, I need not tell any that will believe their eyes and ears. And ,

(b) though

The Preface to the Readers* though through the great mercy of God, the cafe is much altered in thofe refpe6ts,yet alas, how few are they even of thofe that we hope are Godly , who earneftly thirft after the faving of mens fouls, and lay out them-felves freely in publike and private , in faithful endeavors to that end ? What a multitude of fleepy, heartlefs Preachers are there, that give not the Alarum of Gods approaching Iudgementtothe drowfie fouls that daily fit under them, nor fpeak to poor people with any fuch ferioufnefs, as befeems them in a matter of fuch unfpeak-able confequence. How feldom 411 many places ihall we hear an awakening heart-warming' Sermon? And of thofe few that areferious and diligent, fo few have ability to put their matter into any handfom drefs , and fo many runout into intemperance and divifions, that itharden-eth the drowfie Preachers the more in their way ; and they take their dulnefs for fobernefs, and their confcien-ces do the lefs check them for their negled of mens fouls. This is the unhappy cafe of many men of Good learning and parts: They are fo fenfible of the evil of the exorbitancies of the times, that they overlook and regard not the evil of their own heartlefs and unfaithful Adminiftration. If they hear a Private man ufe fome unfitexpreffionsin prayer,itextreamly offendeth them: but if they totally omit it, they are not much offended at it. They forget that Godwill bear more with many flips of the tongue, and unhandfom words, then with a negleft of his worfhip, or a heartlefs performance of it .* ,< and that their well-dreft forms, if lifelefs, are ftinking carkaffes, or ufelefs pictures, when a broken heart, with broken expreffions may go away with the bleffing. And therefore they are commonly againft private mens praying together, efpecially before many -/And as chePa-pifts would drive them from the Scripture for fear of

abufing

The Preface to the Readers.

abufing it, fo would they drive them from fuch Prayer, left they fliould hap to uie fome unhanfome words.

Were there no other charge againft the pious xMini-flery of Engiandjowt only the common negle<3 of Difci-plin ik weihouldbealhamedtolook up to heaven.

Beciafe the Sword doth not enforce it, they think nothing can be done-, fuch contemptuous thoughts have they of their own offices, and the Spiritual Sword which Chrift hath put into their hands. Becaufe there are differences about fome Modes and Accidents of Dilcipline, therefore will they negled the fubftance , which moft are agreed in. Some will examine mens fitnefs for the Sacrament, and think they have done all, if they keep the unworthy from that Ordinance 7 fuffering them ftill to remain members, an:; enjoy other parts of Communion. If Ruling be as Effential a part of our Paftoral work as Preaching, then are thofe to be numbred among Negligent Minifters, that negledl to Rule , as well as thofe that negledt to Preach. And why the Magiftrate fhould not Punifh fuch negligent ones, as well as the other, I yet know not.

But the great advantage that Satan hath gotupon the Church, through the fin of the Paftors in thefe latter times, is by Divifion: For by this he hath much promoted all the reft of his Defigns. Infidelity it felt breaks in upon us •, and not only the vulgar, but many of former forwardness and parts, do queftion or caft off all Religion, becaufe they fee us of fo many minds and wayes. And our fin hath as hay nous Aggravations as moft mens Can have: In that We are the men that have (een the fad effeds of Divifion, that have had fuch extraordinary medicines to heal them-, fuch Calls, fuch opportunities and advantages for a clofure, and fo long time in all : We have livecfrto fee the Church in danger of being fwal-

(b2^ lowed

7 he Preface to the Readers. lowed up by deceit and by violence •, and yet as we have laid it open to all this danger by our divifions or negligence, fo we do fit ftill and do little to refcue it from the danger.

Some are regardless of thefe matters: fome only enquire as of a matter of news, what others do in it, and wifh it were done, while they fit ftill: fome cry out of the Magiftrate for not doing his part, not confidering. how they condemn themfelves for negleding their own. Few are able to do what our neceffity requireth • and not many willing: Few have a skill in narrowing a difference-, in finding out the true point and ftate of it, and hitting on the right remedy: And fewer know their own inability ♦, and therefore we do not only want Healers 5 but we want men of fomuch meeknefs, and felf-denial, and Chriftian humility, as to give their confent, that others may do that, which they cannot do themfelves: And well were it if they would not rejeft what they approve of, meerly becauieit is not of their doing or motioning, orbecaufeit comes not from thofe whom they efteem. Too many there are alfo, that are fo apparently carnal, that they will do norhing till they know whether itbepleafing to .thofe in Power, left they fhould make an ill bargain in hazarding their outward welfare, and in difpleafing men that can hurt them, to pleafe Chrift, who they prefume will not hurt them. And yet more are there, that apprehending how much the exercife of Chriftian Discipline difpleafeth the vulgar, and confe-quently will lofe them their love and maintenance , will rather quietly let all alone, then unite with any in fo im-gratefull a work.

And yet more haiaous is our fin in the continuance of thefe divifions, iathat we have been too much guilty of

being

The Preface to the Renders.

being the Leaders into it, and therefore (hould lead our of it-, and in that it efpecially belongeth to our office-, and in that we have yet fome fuch intereft in our peoples eftimation that we may probably do fomewhat toward it. But fpecially, becauie the remedy is fo obvious, and our union foeafie, were we but truly willing and induftri-ous to attain it. i. For Difcipline, our differences lie in fo narrow a room, that there is no probability of the continuance of a breach, if we had but got together, and humbly and lovingly followed on the work, in impartial confultations, and in feeking Gods dire<ftion. 2. And for Doftrine,we have a Teft and Rule fufficient to unite in: we have the whole facred Scripture, which if we all profefs to believe, we furely make a full profefsion of Faith. Or if that be too large , we have the Apoftles Creed, or other ancient Creeds of the Church-, and the Scripture before us, fufficient to afford us both matter and words for a full and fit Confefsion of our Faith.

But the Deceiver hath here over-reacht us as much as in any thing. Some are fuch Infidels and indifferent to all Religions, that they would have no Teft at all, but have all to live in a broken Licentioufnefs:But I hope amongft Minifters thefe are but few. The far greater number run into the contrary extream,and would have almoftall that thruft on others which they are confident of themfelves: (And confidence is not thebeftor commoneft fign of Truth.) Hence are our large and difputable confeffions, to be impofed on others: Hence is it that every man is fo ready to lay theheavieft charges on thofe that differ from his own conceits. That is hainous error whtch croffeth our opinions, and where we err not for company: and we are willing the Magiilrate fhould reftrain men from contradicting us, asbeingfeeretlyconfcio^sof our own

(b 3) dif-

Thz Preface to the Readers.

difability,to make good the caafe that we are fo confident is the right.

All this muft be done under fome pious pretence: It is'inablindezeal for unity that the Papifts deftroy (as much as in them lyeth;the Unity bftbe Church.- Itisin & blinde zeal againft error that many an error is promoted. The moftdeftruftive engine (for oagte: lean understand that ever was ufed to divide that Chui"ch,vere Humane, fuperfluous, and queftionable Rules, in impofel Conteffions, intended by proud and ignorant men, for the Unity of that Church , and the iecurky of the Truth.

THefe being the apparent ways of the Churches Recovery by Chrift, and its danger from the Deceiver, which are before mentioned-, I have judged it my duty to promote as much as I could, Chrifts means for our recovery, and to oppofe as much as I could the Enemies de-figns and endeavors for our mine And in my weak performances my encouragements have been fuch fromGod and man, that I have no caufe to complain, or to be much difcouraged by fome fmaller Opposition. I muft needs confefs that I did not, nor could in modefty expedt the tenth part of that acceptance and fruit of my poor Labors, as upon experience Ihavefince found. And when I meet withoppofition,my confeience conftraineth me to fufpeft my own mifcarriage, and firft to enquire, how far I have given-caufe* But when I have made as impartial an enquiry as Tarn able, and am more confirmed in the Truth which I have owned, I dare not defert that Truth under pretence of humility. Nor dare Ibely my felf to humour other men. The Objeftions that I have heard made againft me,be-

fides

The Preface to the Readers.

fides what in this Book I hav£ anfv^ered already, I ihall here briefly touch upon, and give fome part of my an-fwer in the words of others that can better bear off the blow, becaufe mine own are fo lyablc to mifconftru&i-ons 3 and have by thefe disfatisfied Brethren been fo much wrefted as they have oft been.

i. Some have given out that I am addi&ed to Angularity, and affed to hear an Egofrimu* invent* .Their proof for ought that ever I could learn 3 is only from my Writings, becaufe I fay not in all things as they do.

To thefe Brethren I fay i. I fhall promife by the grace of God to watch my heart with what diligence I can, againft the affectation of Angularity, and I defire their prayers and admonitions for my furtherance. 2. And I would have them alfo fearch, left they prove guilty of a (lander, while they enter into mens hearts, and venture to proclaim what they do not know. Is this the encouragement they give to Truth, that no man can tell the^ one word more then they have con fidered (though he profefs himfelf never fo much below them in other things) but it muft be rejeded as Novelty, and himfelf charged with Angularity ? Are they fure that I may not have better ends then they imagine C 3. And I iball engage the fmall reputation of my reading, to make good, that the Opinions which I oppofe are mod, if not every one of them, notorious Novelties, contrary to the Do-ftrineof the Ancient Chriftians for many hundred years after Chrift. I profefs to efteem it aaunchriftian thing to hunt after fame and vain-glory , much more to pur-ehafe it by the fate of Truth ^ and fuch courfes can bring nothing but Infamy in the end. The great differencing Characters which Tertulliti* eiveth between an Infidel and a Chriftian, have taken much with me > and feemed to me excellently accomtrvodated to c.ich , .

cap*

The Pre face to the Readers, cap. 46. Quid adeofmile Philofophus & dwiftiantu ? Grd-cii Difcipulus & Cceli t Fama Negotiator, & vit& ? Vtrha-runpcrfattorum operator ? To Trade fpr tife eternal, is not confiftent with Trading principally for Fame.

2. It is obje&ed, that furely I am Proud, and the evidence is, that I contradi<fi fo many others, and fpeak fo flightly of others as I do.

*jin[m 1. I fay to this as to the former: I will by Gods help tearch my heart for the fin of Pride,and defire them to do the like, and fee that they be well acquit from ufurping Gods prerogative, and flandering their Brother. And this I dare fay, that the evidenteft victory that I have had againft any fin (except Covetoufnefs ) is againft Pride-, and if I have not conquered this, I have conquered none : And yet I feel fuch reliques of it, that I am forced to fufped: it, and conftantly watch againft it in all my undertakings. 2. But how come I to be fo unhappy, that only thofe that know me not, load me with this charge, and never any one Brother did tell me of it to my face f 3. It may be worth their labour to fearch, how much Pride may lie in their impatiency of contradiction, and making a man an offender for a word, and being fuch that a man knows not how to fpeak to them, ibrfearoffeemingcontumelious, by withdrawing, or not giving them the honour they expect. I remember how Aufkin excufedhis fr.end to a man of fuch a fpirit, and with a fear left after his greateft caution he Ihould feemcontumelious himfelf by the Apologie, Epifl. 143. ad Procuhianum^ Audivi de Memorato fratre tefuijje con-queflum, quod nefcio quid tibi conturnelioferefyonderit: quod quafo te ne illfin contumeliam deputes, quum certum mihi eft nondefuperboanimo procefltfle : Novi enimfratrem meum: fedfiquid in di/putando pro fide fua, &pro Bcclefia charitate, dixit fort affe fervcntiw, quam tua granritas notlet audire 5

non

The Preface to the Readers, mn ilia * Contumacia, fed fiducia nominavda ell. Collators m * f ort a Bf emm & dijputatorem, non A\]entatorem & Adulatorem^ \t ejfe Cupiebaf. Vereor ne me quoque aliquid contumeliofe in te dicere exijlimes : quod vehementer Caveo^quantum poffum.

4. If it be Pride in me to contradift a few Divines in this part of the Chinch, in this and one former age, and that with fo great tendernefs &iefpe<ft,what is it in them to Contradict the antient Doctors and Churches, till thefe dayes, and all the other Churches of the world till now. > 5. Let the Citations in this Book witnefs, whether I proudly affect Angularity. 6. I am reviled as a Papift by Mr. Crandon, for teaching People to depend fo much upon their Guides. And wilLxhey yet condemn mealfo;, for not depending on them < yea for not believing them againft the Evidence of Truth:' which I never perfwaded the loweft Chriftian to And if Imuft needs depend on any, me thinks it fhould be on the Antient Churches and Doctors, whom themfelves do contradict, and mention with higher charges of errour (whether that be pride let them fee to it ) then ever I did them. I remember the antient Character of a Pagan and a Chriftian : TertulL Apolog. c. 45. Vobis humana tfti/natioinnocentiam tradidit: humana item Dominatio im» perAvit: inde necplen£, nee adeo timend& efiis difciplinA ad innocent i&Verit at em. Tanta eft Prudentia homines addemonftrandum bonum^ quantum author it as ad exigendumjam. ilia falii facility quam ijla Contemni.

Nazianz. Orat. 27. pag. 468. ( Edit* Morel. ) Atqui p lerifque feus videtur, inquies, Quidvero mea inter eft,qui rei v?ritate?nmagis curo^immo folum euro. ? hoc enim vel me Cendcnmaverit,velabfolvzrit: hocmiferum vdbeatum reddiderit. At quid aliis videatur^ nihil ad nos, qncmadmo -dum nee alienumfomnium.

Ob. 3. But thus you breik the Churches Peace, while

you

Tfk Preface to the Readers.

you pretend to be zealous for it : why do you not let go Truth for Peace?

An fa. i. .Have the DhTenters ftudyed an anfwerto this Queftionthemfelves *

2. I refolve by Gods help never to own or fubfcribe to one word of error forPeace:(& therefore defiremuch Caution in Impofed Confefsions) .• But I amrefolved to fdence any Truth for the Churches Peace,which is not of greater moment and worth than its Peace ', fo to be obtained.

3. I never yet was Confcious of fuch a Guilt, of breaking the Churches Peace by the divulging my opinions, (except in humane frailties, in the manner of declaring them ) : I never endeavour to make a partie for my opinions. I ever fpoke more againft fuch parties, then .for my opinions. My Doctrines, which they blame, are fo purpofely defigned for healing of the divided Churches, that it was my chief motive to publi:h them. The Churches were lamentably divided about fuch things, before that I did offer' my thoughts foraReme-dy:Am not I then dealt with,as it I went torn-art two that are fighting in the ftreet ? and though I fpeak thern fair, and perfwade them to be friends, they take witnefs that its I that break the Peace ?

4. Itis not the peace of one divided party or Coun-trey, that is the Peace of Chrifts Church : Nor doth it befeem any Chriftian to have fo narrow a Spirit, and to.. overlook Chrifts Intereftinthereft of the Churches : but to remember the Condition of their Brethren abroad,

5. I do hereofFer.it as my hea^tydefire, That my Brethren of the Mimflry in any of their Affociations , when they are Ajjembled within my reachjvhere I may he pre ft ;■:•*, weld

freely quefti&n anything in my Doctrine which they d'M%t ,.

And..

The Preface to the Readers* and when they have heard me (peak for my felf, if they (ball . i -vard determine that I ought to filence fuch BoCirtncs^ c it the delivering of them tendeth to thedtfquiet of the

> ch^ I do promtfe if as aforefaid, they feem not to me of fuch evidence and moment , as to be of more value then the Churches Peace^ of which fort I take notmany to be btftdes fundamentals) that 1 will f$rbear any further publication 0j ihem. Yea we have long been under fuch an Agreement in this County, whertby we are engaged to be i cuntabletorour Do&r.ne to the Affociated Mini-I rs 5 and never any yet once questioned me for any l g which 1 had Printed or Preach^ , nor defired me to forbarc.

1 ive it therefore to a more impartial c^nfurc^whe-thcr I b y of breaking the Churches Peace,

obj. 4. Some are much offended that I haveRe-plyed to fome Brethren that have written againft me.

Anfw. Is ic their duty to begin, and is it my (in to makea neceffiry D^fcrcc < Eichertheir writings were contemptible, or of con{idtra:>le wdgnt ^ fh v»u!d I fay thefirft, it would be juftiy taken ill : If thelacter, either they prove me erroneous, or not. If they do, lee the equal confiderer of bochdifcern ic : he may beft judge that hears both fpeak : B'amcme m.t then for Replying,!, but for erring in my Reply % and (hew mc the error. If they do not convince me of error a fhould I filently furfer the Reputation of man to cloud the Truth, and wrong the Church , and draw people into miftakes < And is knot marvel that u »s Objcdion fhould feem of force againft me,for my D< fence>& not againft them that begin by an Accufation ? Dow: ufe to hear men called into queftion at any publike Bar, and then blamed and reviled, for appearin^or tor ma-

(c a ) king

The Preface to the Readers.

•king their Defence ? But this proceeds from the refpeft of perforts % which blindeth the wife, and perverteth juftice.

Thence it is, that I am blamed by many iriends for Replying to my Reverend Brother Mafter Blak^who yet tell me that for all the reft its no matter, they deferved no better? When I ufed more reverence and care to avoid offenfive words to him,then any another. Hierome faith thus to Anguftine {Huron. Tom.i. p.352. Edit. Baft/. EtinterEpifi. Auguft.ejlEpft\iS.pag.ij.Edit.Panf.) Necegofibi, fed can fa caufd refpondit. Et fi culpa eft re-fpondijje^ qu&font patienter audias, multo major eft provocate : fed facefjant iftiufmodi queremom&^fit inter nos pur a Germ Anitas \ & deinceps non ^u^flionum^ fed charitatis, ad nos Script a Mittamus.

ob]ec~i.5. Others fay that by intimating their errors, I dishonour theMiniftry, and bring them into reproach.

Anfrv. 1. And yet I am blamed for honoring them fo much, and drawing the people to fo much dependance on them.

2. Then do I more difhonour my felf: For, though I yet know them not in particular (for elfe I erred not) yet in general, I doubt not but I have a multitude of errors , and (hall have while I am here , where we know but in part.

3. He that exalteth himfelf {hall be brought low, and he thathumblethhimfelf fhall be exalted. It will more honour any Minifter humbly to confefs his imperfection, then to take himfelf wronged by thofe that modeftly intimate them, by afTerting the contrary Truth. Great Augufline was not too good to confefs more, Epift.140. Au-daci. Oraculum legis quomodo fum-> de cu]m latis at que abdi-. tis penetralibm^ Nefcio longeplura quam fcio i And oft he bath the like,

The Preface to the Readers.

4. I can honour and reverence my Brethren, while I honour not their error,which I would hate if I found it in my felf. August. Epift. 147. Quid autem in te honor are nondubitem^ facile intelltgu : Nonerroremfcbifmatis^unde cmnes quantum ad me attinet cupio fanari, dignum honore aliquo exiflimo.

5. I muft freely confefs that I both take the generality of theMinifters now in England^ to be the befit and wifeft fort of men in the Land-,and yet to be a great caufe of our troubles and calamities, in that they are not wi-fer and better then they are: Their calling requireth io much more then a common degree of wikiomanri good-nefs/.hat if they be but meerly honeft as othe|pen 5 they

will be our ruine. Nazian^. Orat.i. fai.h(/M£.8.; Pr£-1 u(c theTran. feciivel Auttftitis(vitium eft) non1 quam-optimum ejk, nee ^°V c ath " nova fubinde virtutumaccefsiones facere : Siquidcm vir- Gntk 3 is(up-tutis fu£ pr&ftantia multitudinem ad mediocrilatem tracfu- F ! rus fit : Ibid. Profeffo Ars quadam Artium & facntia fci- j^ftandi entiarum mihi ejjevidetufheminemregere, animal omnium maxime<varium& multiplex. Et^.6. Atvzro homin't cum difficile fit fcire parere, turn multo difficilius ejje videtur^ fcire hominibus imp er are 5 at pr<efertim in hoc no fir0 imperio, quod in lege di<vina fitum eft, ejr ad Deum duett : cujus 'quo ma] us eft faftigium t major que digritas^ eo ctiam majusperi-culum eft ^prudent i utique homintcy cordaio*

objecl.6. Another accufation is, that I am felicitous after a union with fuch as are not to be united with • and to that end do bend the Truth to fuch a (hape a ?em

leaft offenfive to them • which con 2 or iyncretifm

aftefted with fuch men, doth argue fome fecret inclination to their opinions, more then i nifeft.

Anfrv. 1. For the latter part, I have noandver to make, but to appeal to him that knoweth theheart/and kn eth whether I diffemble my faith, or they be daring flaa-

(c 3) , cierers

The Preface to the Readers. derers that give this out. I have fpoke to this in my following Confeffion, and add with Tertul.ApoLc.20.Nemo j am infamiam incut iat, nemo aliud exiftimet > quia mc fas eft ulli de fua Religione mentiri.

.2. I affedt no union with any that are not united to Chrift, or appear fo to me, by being in union with his Church: I will incorporate with none that deny any fun-dame ntal efTential point of Chriftianity: And for the reft, I clofe not with them in their errors, but in the true faith which they profefs. And thofe that be unfitted for a&ual Communion, though I communicate notwith them, yet do I take it.to be my duty to do my beft to make thqpi fit. I will not clofe with a Papift, as a Papift 5 but if I meet with a Chriftian that goeth under that name, I will own him as a Chriftian, though not as a Pa-pift*aii31 would endeavor to undeceive him that I might fullyer joyn with him: And to that end I would take "out of the way fome hurt full ft umbling b ! ocks, thatlfinde there laid. If he be curled that putteth a (tumbling block before the blind, I doubt he is too guilty that is angry with him that would remove it.

.3. I never affefted a Union on unlawfull terms (fo far as I could difcern them •,) Never did I motion that we might renounce the leaft part of Gods Truth for unity with any: but only that we might finde out the true point of difference, and remove our verbal quarrels out of the way,, and then confider, whether ourdifagreements are fuchas will warrant a reje&ion, feparation, and condemnation of each other, or not ^ and accordingly to clofe, or alienate. In our Agreement about Difcipline, fome are'offended that weaffe&ed any agreement with the E-pifcopal Divines : and moftof them, asaverfe from it, and undifpofed to clofe with others-, As if indeed we were not all Brethren -, and might not well be agreed, were we

truly

Tbt Preface to the Readers.

truly and c .* For my part, I fee no

greater difficulty in the bufinefs.

4. Theforwarc ny men to keep open divifions, and to 1 c'loie th Ot as they, to be fo great Hereticks or I »errofieou$. that we muft affeft no communion with t v \t ng fuch grounds of their own to: C uch will no: bear it,is a downright mark of cical Spirit, how earnestly foever they may fr ;aihft Schifm. There will never be a found ire and Union but on (Thrifts Ground-work, and in him as the Center. The Papifts are the greateft Schifmaticks in the world'that I know of) and yet they are the greateft pretenders to Qnity,and de-cryersof Schifm, and all by nuking a new Center for Unity: which whofo doth not ctofe i 1, muft be difclaim-edby them a3 Schifmatical-, that is, by making new Articles of Faith, and a new Head to the Church Catho-lick. And do not fome enemies of Popery, turn fo fir to Popery, in appropriating the Church to their own party, and making their opinions (which the Church never owned r ?tltaft for four hundred years) to be the ground of Unitv,.and«Teft of trueChriftians ]

5. I never thought that when ever men diflfer,it is my dutv to go in a middle between both (for fo that middle will be next taken for an extream, and men muft feek out another middle t d that:) but yet I have obferved not only that in moft differences, men can hardly keep out of extreams, and that Truth and Peace do exceedingly befriend each other: but alfo that Anjlins Argument is very probable, in Epijl 204. Donato: perfwading him to return from Schifm to the Church, ibiefl Veritas (h'pktas quia ibi e(l Cbriftiava unit as & Santfi Spirittis Charitas* However I am certain that our torn condition is not fo defirable to any fenfible well-tempered Chrifti-'

an>

The Preface to the Readers. an, as that kfhould feem to him an evil to attempt to heal us. Its fad to me to fee it with us, as Augufiine fome-time complained, Epift. 147. Mariti ejr uxores defuo Letto fibi confentiunt: ejr ae chnjH altari diffentiunt: Filii cum perentibus unam domum babent juam •, ejr domum Dei non habent tin am. Succedereineorumh credit at em cufiunt y cum quibus de Chrifti her edit ate rixantur.Servi ejr Domini Com-munemDeum dividunt.^ quiforma?n fervi accepit ut omnes (erviendo liber aret.

In a word r it is my daily defire, and prayer to God, That thofe men who hate fo narrow a Creed^ and fo large a Churchy and think fo contemptuoujly of men, for fome failings in Doctrine or V raft ice , ma*) not by a fad eruption of open Infidelity among us (and that by means of fuch as were ftricJ profefjors) be forced to fet a higher value on thofe whom ;heynow contemn: I muft fay as Greg. Na%jan\.Orat. 2>6*pag.^<>$. Tuviamminime tritam ejr inacceffam ingrc* deris : ego tritam at que c ale at am, & qua multi ad falutem pervenernnt. Nihil fide no fir a, fratres, iniquius fingi p of set ft in eruditos tantum dicendique facultate, ac Logicis demon-firationibus excellentes caderet • popularis autem multitudo 9 ut auro ejr argent0) aliifque omnibus rebus , qua hie in pretio habentur, at que a pier if que avidifsime expetuntur , fie hac qmque fruflraretur , ac Deus id quod ahum ejr exec Ifnm eft atque ad paucos pertingit , gratum acceptumque haberet ; contra , quod proptnquius eft, nee vulgi captum fuperat^ afpernaretur ejr rejiceret. Vide reliq.

Yet I muft confefs that the Brethren whom I now blame have one extenuation (though notfufficient ex-cufe; for their fin -, fomany anddefperate errors have of late ri(en up, that it is no wonder, if they be railed to ttfo much jealoufie, and be too ready to charge error upon all that fpeak any thing which they do not well under-ftand. Saith Erafmus in vita Hieronymi. Nullum fuit un*

quam

The Preface to the Readers,

quam feculum feditiofws,neque Confttfius •, drfic omnia totr taminarant h&reticorum errores ac difsidia^ ut magn.it cnjnf-dam art is fuerit orthodoxiun effe. But yet re is fad that this fliould fo much wrong the Truth of God, by driving men into fuch extreams, as the fame Erafmus there men-tioneth, In tflo facJiofipimo feculo , vix quifquam eximis doffus hxrefeos fuffitione carebat. A wife man is long in attaining to wifdom, and with much diligence knoweth mere then others: but its eafie for a brainlick felf-con-ceited Opinionift, to call him Heretick fork, when he hath all done.

i. The feventh and great Objection is, that I afcribe too much to mans works. To which having anfwered through the mam body of this Book, I iliall now only fay, i. That I fuppoie if I differ from the commoneft See Bi&op opinion among us, it is but in giving lefs to mans works A ^ d 'J7 i p* { then they do: Nor fhall their confident denial without[jon 0 f the " any evidence, make me think otherwife. He that is jtr- Lords prayer, ftified by Faith as an inftrument, is juftified by it as an a- 1^™°^"^ gen t or aft -, for Actio efl Inflnmenti caufalitax. I dare not condition of go fo high for all the new Arguments- that I fee produ- ouc i^don. ced for it. 2., I fee many well meaning zealous men dividing our Religion,and running into two defperate extreams. One fort by the heat of oppofition to Popery, do feem to have forgotten, that Faith and Chrift him-felf, are but Means, and a way for the revolting foul to come home to God by •, and thereupon place all the ef-fence of their Religion in bare Believing, fo making that the Whole, which is but the Door or Means to Better, even to a conformity of the foul to the image and will of God.

Others obferving this error.flie fo far from it as to make Faith it felf and Chrift to be fcarce neceflary: fo a maa have but Gods image, fay they, upon his foul, what

'(d) matter

The Preface to the Readers. matter is it • which way he copies by it * whether by Chrift or by other means / Aad fo they take all the Hiftory of Chrift to be ameer Accident to our neceffa-rv belief-, and the precepes only of Holynefs to be of Abfolute Ncceffity.

The former contemn God, under pretence of extol-ing Chrift.The latter contemn Chrift,un jcr prctencj of extolling God alone.For the objed is apprehended only by the ad : he therefore that contemneth the a<5t,doth contemn the obje<2, as an ob je&. And fo he that pretending to excol Chrift or Faith, degradeth Godly-nefs, thereby fo far rcje&eth God : And fie that on pretence of excolling Godlynefs,dcgrradeth Faith, fo far rejedeth Chrift its objed, which makes me think of a Parfage ofGreg.Naz ; avz.Orat.i.va.i6. where (hewing howby abufing the Do&rine of the Trinity fome were become Atheifts (that is, denyed confequently any God-head ) and fome Jews (as^m'tfj) headdetha third fortthatinamiftaking way of avoiding the former being nirnis Orthodox*, too Orthodox, did worflvp many Gods in the Trinity.

O n the one fide, Chrift were not Chrift, the Saviour of fouls, if he fhould not by Faith, bring them to ho-lyncfs D and fave them from their fins.

On the other fide, it is a falfe fuppofition that any but Chrift is able to renew Gods Image on the foul. For,

i. It is only Chrift that by his blood hath.rcmoved Impediments, and purchafed this Power, not intoano* thers hand, but into his own. 3.It is Chrift only that by office is appointed thereunto:

3. It is Chrift only that hath "given fufficicntpre-ccpts, Dire&ions, and Rules forSan&ification.

4. And he only that hath propounded afufficient Encouragement and Motive in the Promifes of another i-ife. 5. And

The Preface to the Readers.

y. And it is he only that can fend forth a Conquering Spirit, to fan&ifie and bring back the fouls of men to God. It is only to him that God hath committed the Spirit thus to beftow.

I do therefore e'eceft both thefc extreams. Bat yet k being the former that I take to be the greater, and that too many men of better repute do give too much countenanc to, in their inconfiderate difputes againft Works in Juftification, 1 thought I had a Call to fpeak in fo great a Caufe.

My opinion is that its Eflfential to Justifying Faith totakeChriftas Lord and Saviour-, and that they who fay, But #0/qua $*ftifyingy&o emply falfe Do&rine, as I have elfewhere discovered : I think that Holyncls is of the Eflence of Chriftanity -,and if I were fure a man were unholy,[ would not call him(except analogically) a Chriftian. Tertul. ApoL c, 46. faith , Sed dicct al/qnts tit am de no fir is excederequofdam a Regula difcipltna : Dc-fwt turn Chriftiani haberifenes nos : ?h?l9{o\hi vero ilh cumtalibttsfaftis inNomtne& in honore faptentia perfe-verant. And cap. 43. Nemo illic (in caretribus, &x. ) Chriflianus nift plane tantum Chriflanm : aut ft al:ud^jam nonCbriftiantis. Athenagoras Legat. fro Chrifl.p. 5. I\u!~ Its enim Chrifiianus mains e(l, wfibanc prof"e/sioncm fimula-verit. That it is the very bufinefs of Chrilt, the Spirit and all Ordinances, to bring back the foul from G d to the Creature. See whit Na^ianz. faith, Orau 1 pug. 11. Bute contra fcopus eft^ airim*. pennas aidei e , ac mmde eameripere 7 Deequc dare^Divinamque Imugmem , ant ma-nenxem Conjervare, antptriclttantem fulcire , a^t dtl- ffum in Priftinttm ftatumrevocarc , Chrtflumqne per j^intum fantluminpcfforis demicdium admittercatqae iU fimmatir* dicarn> enm^qiufuperni agmlnis fit, Denm efftcere, & fuper-nam beatitudinem ipfi comparare: Hue Magi fir a lex tendit:

(da) "" Hue

The Preface to tie Readers. Mm inter Chrifinrn & Legem interject i prophdt* : Hat fpiritualts Legis profettor & finis, Chrrjltis : Hue exlnanitu Z>eita$ : Hue afftimptaGtro: Hnc nov^iRtmixtio^'Dem in-quAm & Homo. Vide reliq.

The Affe&ions of man do flicw his Nature and Inclination .- what a man Lovetb, fuch he is. God is Holy, and therefore Loveth Holynefs: The Righteous tord loveth Righteoufnefs.Did God care as little what, wearein our felves,as fom: Imagine,&couldlove with Complacency the unholy, Impenitent, Rebellious finr ner, upon fuppofition that Chrift is Righteous and Holy for him, he were not what he hath told us he is in. his Word. To deny God to be Holy , is to deny him to be God • And he that once believcth he hath an unholy God, or a God foindifferent to the Holy and unholy, no wonder if he be unholy himfelf. For all wi!L affedt to be like their God • At leaft none fure will think it neccflary to be better then God, Ho wonder therefore that the Heathens lived wickedly, who worihip-ped wicked livers as their Gods.

ItisaCuttingpafTagc of AuguJlin£ 7 .Epift*iQi* Ncr chrio, telling out of Terence of the young man that was incited to lechery, by feeing the pi&ureof tfupitez qxi the wall, committing adultery •, he adds , that if he had chofen rather to imitate Cato than ?upiter , he had never been fo tempted : Sed quo pafio idftceret cttmin Tfmplis adorare cogerctur govern potius quxm Gatonem*. They that feign God fo indifferent to Holynefs, which bis people excell in, do either.make holynefs a defeft, and none of Gods Image, or clfc they make man to be better then God ; and Confcqucntly to be Gods: For he that \$Beft\$ God.

I muft therefore be excufedjf I make not fuch a di-feacs between Faith. an4 Holy nefs> ?.s fome do (And

yes^

The Preface to the Readers. yet a difference I make)} and yet fuppofethat I am To far from diflionouring free Grace hereby, that I frnuld but deny and reproach it, if I did otherwife. For its greater Grace to give Juftification and Sandiihcation, then to give one alone. Auguft. Epift. 3. Voluf. faith, Chrift came In Magiftcrium & Adjutorium: And its called Adjutoriumbcczufc fine Gratia fidei qud ab illoeft > Nemo potejt vincere eoncuptfeentias vitiofas : Et ftqtta t*r rum refdua non i/ictnt ventali Remifshnepurgari. Here is that commoa old Do&rinc which fome fay is a joyning Chrifts righteoufnefs and ouroivn : 1//^. ( Though Chrift pardon all former fins at ouc Converfion,yetfor the time after), hisfirftworkistofan&ific , and pardon doth but fave us from the penalty of thereft, which through the Imperfe&ion of San&ification is not overcome. And doubtlefs out beft obedience is but a Receiving more, and therefore a fruit or part of Grace. A //-guft. Epift. 5. Marcel. Nibd Deus Tibet qaod fibi profit y jed tilt cui lubet.

Idotherefore foafcribeto man, that Gods Grace may be advanced by it, and not denyed or extenuated. As Auvuft:. Epi$. 46. Valentino. Si mn eft Dei Gratia^tto-modo Jalvat mundum? Etfi non efl liber urn Arbitrium^ quo-modo luiicat Mttndam g The old chara&cr ofaChri-ftian was not only from his belief or Impuced Righteoufnefs. Ten a//. Apol. c. 40. No's vero Iejun'ris aridi, & omm conttnentiaexprefsi^abomni vitafruge di Lit i ^i n face 0 & cinere voluntates^wvidia Caelum tundimus, Deuxn tan-gimas , & cum mifcrecordiam extorferimas^ (jry.. Augu-jlines \\ : hi)\c ttz£ld.tc de fide & op cribus iswoith the reading to this buflnefs, cap. 21. p. 34* Hoc itaque proJefl in Deum reef a fde credere, Deumcolere, Deum noffc y ut & be-ne vivcndi ab illo ft nobis auxilinm^ £r [ipeccavertmus, ab Hlo uviulgcntiam ttureamur ^ non in fattis qux odit [tcuri

lh Preface to tht Riders. ■pfrfeverantes^fedaheis reccdzntcs y &c* Et cap, 23. Infc-peralnlis eft bona vita a fide qu& per dilettionem. operatnrnm* mo vero ca ipfa eft bona vita. Had I (aid fo, it would have been ofFenfive.

Theoccafioii of this writing (as I have (hewedin the beginning of it; was aftrange Volumn of Mr. Cran-dons, feconded by Mr. Kendal, ufhered in by Mr. Eye, and modeftly commended to the Publike view by Mr. Caryl : This writer did by an Epiftle to the Minifters of England invite them to fuch dealing , as he had given them an Example of. Seeing he hath led me that way , I am willing that They (hould have the Hearing and true knowledge of thecaufe. Though I then hated keen Cenfures and Divifions in the Societies that I afFe&ed, yet I muft confefs the time was when 1 had too Narrow thoughts of the Church of Chrift, and little minded the Peace of any but of that Partie in it which I moft honoured \ and thus was involved in the guilt of Faftion for want of fuch Catholike Confiderations and Affe-dions as befeema Member of the Catholike Church. Then was I loved and efteemed by my Brethren, and met with none of their Cenfures or Calumnies 5 For though 1 did not wholly put mine eyes and ears into their keeping, having ftill an unfatisfied thirft after Truth, yet they were the Perlbns whom I trufted and fubferibed to. But fince I havefeen and difclofed the Evil of a Private Spirit, and of dividing principles, and extreains in Do3rir>eand Pra&ife, I find the Indignation of that Spirit which loppofe. Chriftcame not to bring me peace, when he (hewed me his Truth. Since I grew into fo high an efteem of Unity, fome would con-ftrain me to be a man of Contention : and fince I fo valued Peace as to be even fond on it, it feems to draw back.

Me

The Preface to the Readers. Me thinks I could better bear almoft any other cen~ fure oroppofition,thentobetakenfor a Divider ordr fturber of that Peace which I fo earneftly affect. But as Seneca makes it the greateft tryal of a Good man 3 when he can Boni virifamam perdere^ for the love of good^fc fo I look on it as my Tryal, whether I can lofe the H of being Peaceable, for a love to Peace. Upon enqfflry into the caufe of this offence, me thinks I have found fome in my felf, and fome in my Brethren. In my felf I find i. That my knowledge being very defe&ive, the imperfedions of it will appear in all that I do. But I thought that this would not have offended them that were not offended with me when 1 knew iefs : ( excufe me that I fay, 1 know more then I did : men that fee,are apt to be confident of it, when they cannot well demon-ftrate it to another.) 2. I find that there are fome in telous paflages in my Afherifws, not fitted tp read-

ing that come to fuck poyfon, and to feek for a Word to be matter of Accufation , and food for their cenfunng Opinionative zeal. 1 fuppofed this would have beta pardoned alfo^ when the occafion was known , and when I compared my carelefs ftyle with a multitude of approved Writers. Among others, I thought ! difcerned chefe Reafons of the offence. 1. There many contt

Parties in the Church, that it is impoffible to pleafe all: He therefore that will pleafe, muftch % Party, .

refoive to difpleafe all lave them , and not extend his ambition too far. 2. He that will pleafe, rnuft h Adverfary. But if there be but one mai h

malice*enoughto Accufe, the. receive hisfalfereports. 3. My J;i on to thole Do&rines which exafperute 11 perfons, but Parties, efpecially the An tin baptiftsandSeparatifts : And there.

The Preface to the Readers. are half of their mind, that keep upfome good reputation with the Orthodox •, and fo {landing in Judgement and Intereft between both \ are the readyer to receive, and the more capable to hand up the Jealoufies of the s*£. 4. Local diftance doth much difadvantage me : it V» pig only thofethat know me not, or live not within the reach of my con verfe that feem offended ? and fo I have not opportunity to give them that facisfa&ion, and mollifie their minds, as I doubt not but I fhould do, if I lived among them. 5. It is an unhappy Age to fpeak any thing in, that feemeth new, or not common, though but in Method ; there being fo many Herefies and wicked Do&rines of late fprung up among us, and all under pretence of a progrefs in knowledge , and of further light, that I cannot blame any wife and godly man to be wary and cautelous what he doth receive. 6. Satan is an enemy to all Truth, but efpecially to Uniting and Reforming Purifying Truths. 7.Though I offend, I muft fay that which cannot be hid. Divines are too few that are impartially and diligently ftudious for Truth, and take not things upon prejudice and truft from a Party.- Andyec fewer that have flrong Judgements > and are able to difcern it, though they do ftudy it : When they have followed on an enquiry a little way, and find that truth doth like the'branches of a Tree, or the veins in mans body, go fmaller and diftin&,then are they unable to follow it any further,and to fee the truth in 10 fine a thred. I arrogate not this to my felf, the want whereof I difcern in others : but yet I wonder oft at the confid^pce of fuch men: and can well fay as Augufl.Epift.i9.Hieronymo. Adverfuseos quifibividenturfcire quodnefciunt, hoc tutio-res fumus, quod hanc ignorantiam no fir am non Ignoramus : Which is the fcope of much of rrty Apel. againft Mr. K. 3. I find my felf much injured by the exceffive estimation

The Preface to the Readers* tionand pr&iles ofthofe that approve of my Labours ? t mean the lefs difcreet among them : for that enrageth fome others, and whets them on to a contention. 1 do therefore befpeakallfuch friends in the words of Augn-fline, Zpift.y.Marcefl* Vos autem qui me multum dtitgitis, (i talem me ajjeritis adverfus eos quorum malitia,vel Im}crit'u, <vel Intelligentia reprehendor, ut me nufquam (criptortim me-orum errafje dicati<i : fri'.ftra laboratis •, non bonam caufam fnf-ceptflis : facile in ea, meipfo judice ,fuperamini ^ Qjtoniam nan Wiit placet cum a charifimis meis talk ejje exiftimor, qualis non fum. ProfecJo emm non me, fed pre me alium,fnb meo nomine diligunt \ ft non quod fum, fed quod non fum, di -ligunt.

Yea^the very number of AfTenters 1 find is an offence: but that I cannot help. Good men when the/ think any Truth to be an Errour, will be forry that it is entertained. Doftor Owen thus Prefaceth to Mr. Byes Book : For theprefent ifballonly fay, That there being too great evidence of a very welcome enUrtatnmtnt^and Acceptancegi. hyMany to an almoftpure Sochian ^ttflification and Exportion of the Covenant of grace, even amongst them whofe hearts God feems to have jhmed, in fome meafure 3 give the light vf the knowledge of his Glory in thefac. fusChrift. He that fhould think any Dovflrine to fc gakift God, I wonder not if he think hinifelf boun. oppofeit. But to be^/tfs^anErrour, is to be a Truth: There is but a thred between Truth and Errou that which is not Neer to that Urrour^. Truth.but is

liker to be another Errour in the other extream : Truth is one ftrait line, but Errour is manifold All that twarveth from that Jine, in what i; greefoever. I purpofed tohave laid nothing to this Reverend Brother Doctor Owen ; but when I came to an-fwet the Arguments for Juftification, or Abfolution, or

( e ) Remiffion

The Preface to the menders. Remiffion before Faith, I found my felf engaged to da it/becaufelknewof none that had faid fo much as he there doth- and becaufe (fincethepubliihingof my A-pology; two or three reverend Brethren told me that, as to that part, it was thought neceffary.

There is lately come forth a fecond Part of a Treatife of Juftification, by a Reverend Brother - wherein fome things which I have delivered are oppofed-,efpecially that, fincerc obedience is a condition, & caufa fine qua non of our Juftification as continued (or non-amittenai \uftifica-tionem^ and of final fentential Juftification, if he fpeak to mej He being one of the two to whom I firft direft-ed my Aphorifms •, I there promifed ^ that if he diflent-ed I would fearch again, and be the more fufpitious of my thoughts: which I have accordingly done. And whether it be my unhappy darknefs, or my certain knowledge of his mrftake, or what ever the caufe be, I am left but the more confident of the Truth of what he oppofeth. Certain I am, that I am willing to know the Truth y though it were to tht Retra&ation of all that I havt wrote/The ftrength of his Arguments lies upon a fuppo-fition> that Conditions hdve a Mor al efficiency ^ which he ispleaftdto prove by his bare affirmation • yea after I had denied it, both to himfelf in private writings,and in my Books publickly^ and affirmed that its againft the common fence of Lawyers, and that a Condition qtt* Condition hath no efficiency, though fome Conditions <gw Meritorious may •, yq was he not pleafed to take any notice of this, asif his affirmation excluded all need of a further proof. And pag^i io^ he doth thus ftate the que-jftion, Upon what account thcfe are required in jnflified per-fons f Whether in fome caufalitj or concurrence as faith is ? qnly not with fuch a degree of excellency\J Whether good works, be required as mU as faith* fo that m may fay y jufti-

fying

The Prefaced the Readers.

fying Repentancejuftifying Larv^s well as jufiifying Faith ? This is fofitively and vehemently affirmed by fome. And he plainly {hews chat it is my felf that he fpeaks of. I do truly continue that higheftimation of this Reverend Brother which I firft did fincerely exprefs. But all men arc imperfeft: I much defire more candor and truth in thefe paflages. I vehemently difclaimed, i. All caufality of worksor Faith to Justification, tohimfelf in private writings. 2. As alfo I lhewed him th.u if I were guilty of bringing them too neer to an equality, it was by taking down Faith more then he, but not by raifing works higher then others. 3.1 gave him realons why it was not fit to fay, $*ftifjing Repentance^ Love,&c> 4. It was fo far from my thoughts to talk or think of faflifying Larv } (if he mean not the Gofpel promife, as its like he doth not: for elfe fure he would not account it ftrange) that I pur-pofely wrote againft it, and as plainly as I could fpeak. And yetmuft I be faid, or intimated vehemently and fofitively to affirm fuch things f Why then, what good will difputingdo? Or what Remedy but to appeal to a Jufter Judge! That Credere,to Believe or lay hold on Chriftjhougk they he Grammatical Actions^ yet they are naturally pafsions, as Intelligcre,videre,ejrc* which ^£,22 5. he makes to be thefulleftreprefentationof that Truth. This, I fay, is the point which I gave him in writing my reafons againft, but he bere takes no notice of them. Whether my fore-mentioned promifein my Epiftle to Aphor. oblige me to a Reply towhatisfaid againft me in this Book, I (hall confider,as God affordeth me opportunity, and (hall hearken to what others advife me to therein. But if I return no Reply, I yet conceive my felf fully excufable. 1. In that the Author in his Epiftle, feemeth to avert it, profeffing his thoughts agaiuft Replying to a whole Book. If I write then, he will take what fcraps he pleafe

The Preface to the Readers.

intoconfideration : and if I Reply to all his.) itfeems, I ftalldo what he jadgeth unmeet, i. It fo falls out that I have anfwered him already in this Confeffion, befoVe I faw his Book: fo that I think there needs no more. Whether it be new Do&rine to affert fuch conditions as I do, and whether his Dodtrine, ^£.346. be true or tolerable, that a> in Chriftsfuffering rve were looked upon by God asfuf-fering in him • fo by thrifts obeying of the Law, rve were he-held as fulfilling the Law in him,&c. I leave it to the Reader to judge, when he hath read what I have here faid to the contrary.

But I muft defire my Reverend Brother not to be offended that I prove this do&rine the very foundation of Antinomianifnu For when I did that,I little thought that he would own it: and if I had,1 durft not have been fi-lent. 3. If I may efcape the cenfure of charging my Reverend Brother with contradictions, or labour m vain, I would defire the Reader to confider, whether after all hisgamfaying,hedonot openly aver the fame doftrine which I maintain r pag.118. he gives us thefe words.as remarkable in a different Chasafter. For though holy works do not juftifiey yet by them a man is continued in ajlate and condition of j unification •' fo that did not the Covenant of Grace interpofe,grofs and wicked wayes would cut off our ]u~ (lift'cation, and put us in a fate of condemnation.

. And Pag.429. For althoughChriji did fulfil the Law for fuch who are his, jet this is not imputed and accountedimme-diaily to every one, hut its applyedinthat way and order which God hath appointed: and that order is to communicate the benefit of his attive obedience, to none but fuch who jhall by faith receive him,and obedientially walk in his commands.Believe thefe things. Reader, and I will not differ with thee about the name of a Condition. Call it what you will for me. 4. My Lift R(&fon is, becaufe thofe Reverend Brethren

ThtFreface to the Readers, thren that I have fpoke withiince they read it,do tell me, that they judge the contradiction to me to be fo fuperfi-cial and without proof, that I need not be folicitons to hinder its fuccefs : Though for my part,I bear fome kinde of reverence even to his miftakes, through my love and reverence tohimfelf.

And I.fliallthe more eafily be perfwaded to forbear more writings of this fort, not only becaufe my friends at a diftance do fo importune me to a more profitable kinde of imployment, but alfo becaufe it pleafeth God of late to call out more enough to fuch undertakings. There is newly come outagainft Antinomianifm, as Mr. Botch hisExercitationof R'emiffion of fin, foMr \Wxrrcn againft Mr. Eyre^ and Mr. Gr*//.againft him alfo, for the conditionally of the Covenant of Grace: and both ju-dicious, and well worthy the reading : which I willingly fay, though the former differ from me about the notion of Faiths inftrumentaiity , and before the later Mafter ConftAnt fejjop hath published a large Epiftle to vindicate Dr. Tmfi from that opinion about Jufttficatio'n which I fuppofed him to be guilty of. Ana truly I was much taken with that Preface when I re:.d it, and (aid. Its pitv it ftiould be upon miftake : and if it be, me thinks cafe) I am ready to love his miftake, for the charity in it, and the defirablenefeofthe thing afferted, more then Uiy own ungrateful interpretation, though it fliould be true. And I heartily thank that Reverend Brother his candid and ingenuous labor; em, if he hit in-

deed the Doctors fenfe, heh:thnotonly befriended me, forthere&ifyingof my miftakes, but alfo befri the Church, in taking from the Autin tage which they feeikd to have by the re-Learned a man as Dr Ttvifs. For my ow: more to his writings, for mv information in

the Preface to the Readers*

where many are now offended with me for my judgment, then to any writer in the world, except the Scriptures. I a particular, it was he that did not only fatisfie me in the point of Univerfal Redemption, but by clearer diftin-guifhing between Gods Preceptive and Decretive will, then I had found others do, did help me to difcern better then before I had done , between the PhyficaLand Ethical confiderationsin Theologie, and did let in that light at fo narrow a crevife, which.hath not been a little ferviceable to me fince then. And indeed it was Do&or ffwifs that firft drew me out of the road that I was in, if I have in any particulars forfaken it. And the next advantage I had,was by reading Saltmarfts Flowings of Grace: which I faw fo exceedingly taking both in the Country and the Army (where I then was) that I fell on the feri-ous perufal and confiderationof it .• and its palpable errors were a mod ufefull difcovery to me of fome contrary Truths, while I was endeavoring to confute him-, fo that when I confidered of the jufteft anfwertohis conceits about Chrifts Believing>Repenting and Obeying for us 5 it plainly lead me to the difcerning of that neceffity of the twofold Righteoufnefs , which fome inconfideratly quarrel at. And a long vacancy in deep weaknefs of bo-dy,prefently fucceeding the beginning of thefe thoughts, did much more enforce them then before.

This much more I muft fay concerning this prefent Confeffion. 1. The large citations of other mens words muft needs feem tedious to many Readers, but I am ne* ceffitatedtoit, as the only anfwertothe Argument of Angularity which I am charged with, and which feemeth themoft effe&ualthat they plead. And I hope the matter of thofe citations will prove worth the reading.

2. If any Brother underftand not any word in my JfhorJfms which is here intf rpreted, or miftake my fenfe

about

The Freface to the Reader*.

about the Matetr of that Book, which is here more fatly opened, I muft expert that they interpret That by This. And if any one have fo little to do, as to write againft that Book{which is not unlikely)if he take the fenfe contrary to what I have here, and ^Hewhere fince then pub-liilied, I fhall but negleft him as a contentious vain wrangler, if not a Calumniator.

If any will needs take any thing in this Book to be rather a Retractation, then an Explication of what I have before faid,though I (hould bell: know my own meaning, yet do fuch commend me, while they feem to blame me : And for my part I never look to write that which iliall have no needof correction, remembring how Auftinehz-fooled one contrary minded- and I foy as he in another place, Epift* 7. cftfarcc/l.pag. 13. In t dibits qu&ftionibus -non multum labor 0: quia etfi defendi fententia me a liquid* ratione non pot eft , me a eft $ non ejus Author is cujus fenfum improbarefas non <f/?, drc. Ego proinds fateor me ex eorum numero eye cenari, qui yroftciyido fcribnnt^ & fcribcndo pro-fciunt. Unde ft aliquidvelincautiusvel indo^iius a mepoft-turn eft^ quod non folum ab aliisqui videre id poffunt merito reprehendatur,vert$mctiama meipfo (quia & ego Jaltem poftea videre debeo y ft proficio necmirandim eft ^ nee dolen-dum^fedpotius ignofcendum eft &gratulandum\ non quia erratum eft,fedimprobatum.Nam nimis perverfe feipfum amat y qui &* alios vult errare^ ut error fuus late at. If any be yet offended alter fo much endeavour to fatisfie them, it is againft my will,and I fay to them as HieromjTom.iJe vita Cleric,ad Nepot. Aut nihil fcribendumfuit^ne hominum J>u-diciumfubiremuSy quod tu facer e prohibuifti: aut fcribentes cognofcerc cunctorum adverfum nos makdicorum tela tor-quenda : ££uos obfecro nt quiefcant 7 & definant maledicere r non enimut Adverfariis, fedut Amicis [cripfimus : Nee in-ntecHfumus in eos y qut peccant, fed nepeccent momrimus r

7hc Preface to the traders.

Ne% in "tltes tmtum fed hi nofmetipfos Jeve'ri Indices fminus.

The main difcouragement that I find in writing'of hard controversies, is, becaufe theft? are fo few of the people (to fay nothing of theyounger , or duller of the Mimftry) th:*t are able to make ttyal, and difcern when a caufe is well maintained,and when not: But a man that will confidently pour out words, how far fo ever he fc>/-grefs from the Truth or mark, is as foon believed, as he that giveth the founded Reafons, faith Bkrom \ (Ubi fupr. p. i 4.) Nil tarn facile quam v item pie bead am & indo-fffim Concionem lingua volubilitate decipere^ qiuquicquid n$n mtclligit^ plus Miratttr.

If after all this any Brother (hall yet confidently charge me with error, I promife him to be diligent in my endeavours to know the Truth: and me thinks I may expe&,that whoever fo chargeth me, fhould in all rea-fon have thefe Qualifications following.

1. That he be a man of ar ftronger Judgement, and more Difcerning Head • and not one of thofe that Nazian%j defcribes Orat. 1. ( and after, p. 453.) that think themfelves wife enough to be Teachers or Con-tradid: others, when they have got two or three words of Scripture: Nor fuch as have not wit for an ordinary bufinefs, and yet think that they can matter the deepeft Controvert! es. He that thinks to do this, without a piercing wit, ("as well as Graced ordinarily,thinks to fee without eyes.

%. I expect that he be one that hath longer and more diligently and ferioufly exercifed himfelf in thefe flu-dyes, then I have done.

3. That he'be one more free from prejudice and partiality then lam : who, Imuftneeds fay, have b \ deeply convinced of the evil of .detaining any Truth in

unrigh-.

The Preface to the Readers.

unrighteoufnefs, upon any intereftof a Party that is againft it.

4. That he have more of the illumination of GoJs Spirit, whichisthechief.

5. That he have a more fanctihed heart, that he may nof be led away with wrong ends,or blinded by his vices.

Ufually all thefe are conjunctly necefTary r but at le ft there muft be fo much of the chief, as may fupply the want of the reft. And as in all thefe I unteignedly lament my defectivenefs,and doubt not but there are multitudes of Labourers in Gods Vineyard, with whom in thefe refpects,I am unworthy to be named 5 fo it is thefe whofe judgements I fhall value-, but for empty^ confi-dent,felf-conceited ones, that know not what they talk againft, I (hall regard them as they deferve. I did not eafily or raflily fix upon that which they millike $ I was once of their mind in fome of thofe points -, and I doubt not but they are verily perfwaded that they are right: or elfe they would not be fo zealous in the bud-nefs. But as confident men as they,and perhaps as able, have feen Truth in fome of thefe things, which they formerly reproached as errors : of whom I may lay, as Anftifioi Paul (in their meafure ) JEpift. 203. Pr oft rat us ejl tit exccecaretur y & excoecatus efl ut mutaretur, muiatus ui mitteretur y mj[us tit qualia fecerat m err ore , tali a pro vctu tate pater etur. viz,, to be reproached as erroneous,: s they did by others. And for friends fo to ufe the Truth and their Brethren is no news : Hi:rome y Nazianz. cbryfoft. and who not of the worthyeft Fathers were fo ufed in their times ? Saith, NazUrtf^ Or at. 26.^.443. Atqueiffk exiguus & pauper fum Pajlor, Pajlor'tbufque aliis ut puree dicatn y nondumgratus at que accept us : quod reel ore J-u dido acratione t an animi malevolentia , & contentions flu-di^fiat^nefcio : Enitar tamen quantum potcro , dahoque

{{) op cram

The Preface to the Readers.

iferam^ negratiam diviniins accept am fremam u eccnl-

tentj —■ verum & veritatis doctrina <vcs erudiam

ac per fpritum Concordes reddam. Bt Or at. ^.f.^i^.Laf-Jus fum^diun & cum feyynone at que invidia,& cum hoftibus, & cum ncftris^ pugpo. Jlli pet or a, feriunt, & minus afje-auifntur quod Cufiunt. [Nam qui aft as immicitias gerit, facile caver i fotefl:) hi ant em terga obfervant^ & magis mole fit funt.

I am fenfible of the trouble that I have put the Reader to buy this tedious Preface : But I remember that AuftinEfifl. %^.Bonifac. faith of his friend Nebri-dius,t\\2t he exceedingly hated a fhort Anfwer to a Great Queftion, and took it very ill of any that expefted the like from him, and where he might be free, would mani-feft his indignation.

Let the Reader take notice that this Book was written before the laft part of my Apology, yea^moft of it, before I heard of Mr. Crandom death, which was about a fortnight after I faw his Book : And therefore I make more mention of him then elfe I would have done. It hath (I know not on what impediments) ftuck much longer in the Prefs then I expe&ed.

The Printed (heets were perufed by fome Learned, Reverend men,whofe Judgements I moft highly valued* And I refolved and promifed them, for the fake of Peace and Truth, to coned and reprint every fheet, where any material paflage fliould be found, which they judged Erroneous: But upon perufal, they defire not the Alteration of any, but approve of the palling of it^as I fent it them.

One of thefe was that now-bleffed man Mr. T. Gat-taker^ who lived not to perufe it all : but on the chief and moft material part, he left me thofe brief Notes, which I,have, annexed to the end: And becaufe itpleafed

the

The Preface to the Readers.

the Lord to make this his laft work on earth, and ca Conclude his Labours in the dictating of an affe&ionate Valediction and Benediction, which he lent to me with thofe Notes ,1 have adjoyned theie alfo^ the Memory of his Name, and of his great Love and Relpects, being to me fo precious. Two other Letters of his I have adjoyned alio, wherein he was pleafed of his own Accord to declare his Judgement of three other of my writings-, which Ioppofe (as lufficienf againft the quarrelfome exceptions of Contenders. Had I not been confident that he d^fired not the keeping fecret of thefe his thoughts,! fhould not have dared to make them publike; nor would I be in the leaft injurious to the name which I fo much honour, that thereby I might borrow Honour to my own. The Lord pardon all our failings and fancti-fie our imperfect labours to the good of his Church.

tfych. Baxter.

(f*>

Contents

ERRATA.

PAg. 22. I. ai, 22. for coelus r. cuius.p.40. 1.30. for corrrr'ntedr. permitted. p. 41.1.5. for /»0f r. *te» I 1 J. for pbrafes t. prafes, p. 41.L8.for referred, r. preferred, p. 45.1. 1& (at define r.defire. p.46.1.7. titer par don > r. «. p.77.l2i.for Tbo.t.Thougb, p.77-1 i6-(or ejfem r.ejfe, and U&Vrjwercafo. andl. 3i.r.l9cationem,ind 1.55. r. complexionem^ p 81.1. io.for 0c«er r. £itf«\ p 94. L} ij.Soltoium. p. 114.I.2.for nriutfe r.zpJb//i.p.U7. 1 3 6.for Divines r.Divinity. p.1197.7. for intemfjion r. intercifion. p. 1 jo.Llaft, for o/>.w. p. 137.1.8. for uncior. 0IKC0. p. 148.I.22. fa of ruts, p 149.L7.for Chirgiusr. Clingius.p .171. Col.},l.i7*beb>re50ri»*> r.* Af4r/j&xp.i8i 1.6.Col.i.ror fcr fefr p.197.1.28. fovbenotr.is.p 204 J. 28. blot oucatfi. p.205 I.19. for 0fr7r.fr* »My*p.206.I.29. for meditation r. mediation.p.11 l.l.penj)^. for required r. reigned* P.249.L 6.for ffa; r. ffcs. p. 254.I S.r.Legatary,Donatary. p. 2j6.L14.for *g?0tt r. aiente.ind I.32.J. oitinendi. and 1. $7. r.comparandum } p.257.1.7. r.Cognito. p.i83.I.3.Tor Cbunbt. Ghofi* p.2971-14.' excepted, p.298.1.36. for we^ r.wor*, p. 199. *« *** »*tt*rj p. 305.1.6\and n iot licked r. ticed.p.iii.li9.r.Beumlerp^ii.lii.x. €eod. p.jjJ»l.i.r.^/o/.p.j47.Col 2.l.i.for<wr r.00*.

fO

Chap. i. 77;e Occafion and Scope of this Writing.

T is now about five years fince I publifhed a Book Entituled, Aphorifms offpt/iificatio», &c. which I let pafs iri haft, before I had welldigefted or perfected, being not likely to have much longer time on earth.-1 chofe rather fo to publiflrt it, then to fupprefs it, that at leaft I might provoke others when I am dead to make a further difcovery of the truth.It was the firft that I publifhed,and I was then a ftranger to the difpofitions of Divines, and (imply thought that none would be offended with one that held the fame Chriftian Do&rine, for attempting a dearer explication of it, though he differed from them in letter things; yea, though he failed in his attempt, as long as he abhorred dividing from the Church : I thought I might have ly faid to Chriftian Minifters, as Juftin Marty* did- ro Heathens, Apolof. i. 1 in 7hefe things Vre offer to yoKrc&nfidtrtti-on : If they feem agreeable to Reafon andVerity x honor them, bnt if thfj feem toys , ai toys contemn them , but do net hoftitcty peril fecmc

fecme them. But I am now a little better acquainted with the world, and the beft part of the world then before I was. The Reafons of my publtfhing that book ( at firft drawn forth by. the occafion of one Queftion, about the fence of CMat. 25. J were thefe : 1, A hope of clearer difcovery of fome common Truths, by difpelling fome confufions, and fome cloudy novel groundlefs diftinctions • That fo when truth was more clearly feen, it might be more deeply received, affe&ionatly entertained, firmly retained, and fuccefsfully improved. 2. A ftrong conceit that I fhould take out of the hands of many adverfaries ( Papifts, Pelagians and Libertines) fome great advantages which formerly fome have given them againft us, and fhould clear in fome meafure, the way of a more effectual confutation of their Errors. EfpeciallyJ confers, mine eye was upon the Libertines, commonly called Antino-mians, through the whole, being wakened to a companion of many ignorant well meaning Chriftians, who were then following their delufions in a full career. 3. A hope alfo I had that many Chriftians who had feemed to differ more then indeed they did, in thefe points, might be brought to an Agreement by the Evidence of truthjat leaft that meer verbal differences might not feem Real and Doctrinal.

But I quickly found that fome thought too welL, and fome too ill of what I had written. Left therefore I fhould prove a further offence to my Brethren, and a wrong to the'thurch ; Idefired thofe that thought it worth their labor to vouchfa'fe trie their Animadverfions, which I have fpent much of thefe three laft years in confldering, that I might Correct whatlbever was difco-vered to be Erroneous, and give them an account of my Reafons of the reft. I have not only fince fuppreffed that Book which did offend them, but alfo laid by thofe Papers of Univerfal Redemption which I had written, left I fhould be further orTenfive, But I find all this gives no fatisfaction. Some further courfe therefore I am obliged to take: For if the offence had been only taken and not given, yet Chriftian Charity binds me to do my beft tore-move it: But when I do freely confefs that fome part of the-ok fence was given by me v by fome indigefted and obfeure pafTages, and fome over-fights in that book, I am much more bound to fa-ii$fie the offended, as far as is in my power to do-

To this end I have two forts of men to. addrefs my fpeech to.

x. Thofe

i. Thofe Divines that go the way of the Libertines ( commonly called Antinomians ) in whole or in part: For thefe I perceive are moft deeply offended with me. 2. Some Orthodox fober Divines, who are offended with me for fome leffer differences, wherein I feem to them to affect Angularity, and too eafily to depart from the Common judgement of the Reformed Churches.

1. I doconfefs ( being once half enfnared my felf in the opinions of Jttfttfication before Faith, and that 1 ]unification by Faith* Vpos but inforo Confcientiae, &c. ; I have a ftrong apprehenfion of the danger of thofe Doctrines, and their concomitants.- and that upon four grounds. 1. Eitherl am exceedingly miftaken,or elfe they do as directly and fully fubvert the main fcope of the Doctrine of Chrift, as any Errors that I know of in England that are maintained by any considerable number of men who have any great appearance of Piety and Sobriety. Were EnglandweW rid but of Libertinifm,Socinianifm and Popery,it were a happy Land: * lhave hcr ^ But the firlt party do more dangeroufly inlinuate with the weaker f rom an anient fort of Godly people then either of the latter,by the advantage of G>>Uy man that the name of Free-grace, and by their pretences to a lingular ex- fcwwArtWng-tolling of Chrift, and by their declaiming againft legal Preachers, ™* a ™ r ?^ and againft the advancement of our own Works or Righteoufnefs, tbejwere pof-and efpecially by leading men in fo eafie a way, which flefli and fejjcd with the blood hath 10 little againft, as being too confident with mens fa* of the Carnal Intereft. 2. The evident tendency alfo of thefe licentious ^^°^ m \ Doctrines to a licentious Life- and to the deftruction of Godlinefs, *™ n a ^J^ I confefsdoth increafe my deteftation of them. He that feeth not that be mm in the face of them written , an opposition to Mortification and hut once amxg Watchfulnefs, and the life of Godlinefs, feeth not with my eyes. thm ***Wa 3. The experience which we have feen of the real IlTue, and fad ^L a ^XSd effects of this licentious Doctrine, I confefs hath further confirm- on \ im M ^ u ed me againft it. I am none of thofe that (hut my eyes againft V mg him the

p8/t€cl fo. ..

Libertines that lived in England before thefe late years of trouble, da-p , that he Whereof both London , and the Grundletonians in Torkrfiire, w.n not u < * and Arthincrtons Sedation, with the whole ftory of Hacket and r i nn :

s 5 J and hi famify

wondered what was the matte? with h'imihe had no confeffion of fa, but an elevated lrair, in?\ at if he had been in (Irange rafturesimd after three days be was <u bfoe y ind can.e no more at them*

(4)

Coppinger, can give too full Teftimony. a. The fad mifcarriage* of this Sed: in N eft-England, whererof fee Mr. Weld his Rife and mine of AntinemUnifm in N.E. 3. Their late Adions in old Eng-landjmct funitingwith thefpirkof Anabaptiftry, the far fmaller evil) they have proceeded as.far as Ranting, hath further (hewed what fpirit they are of,to thofe that will fee the Sun at Noon-day: Not have the Publique tranfadions or attempts of the more fubtile among them, much honored their Principles in the eyes of the ob-fervingand judicious through the Land. 4. And ( which I have oft mentioned,and will do while I can fpeakj the Miracles of God againft them in New England were fo real a Teftimony from heaven, that I am refolved to take them for a Decifion of that contro-verfie,being conjund with fo full a Teftimony of the word. Three Seds did all lately imbody tqgether, Anabaptifts, Separatifts and Antinomians, and fo made up one, (though fbme of the flrft fort difclaimed the laft, and went the 7>elagian way : ) And what man dare obfeure the witnefs that God hath given againft them,unlefs he will be found a fighter againft God ? I prbfels, for my part, I am fully fatisfied from plain Scripture againft them, though I had feen no further witnefs; But yet fhould I fhut mine eyes againft fuch a Teftimony as God hath given in NeVv-England by thofe Monfters, and mOld-England^ by multitudes of fouler Monfters, even Ranters, Quakers, Seekers and Blafphemers, I (hould fure be guilty of a hainous fin. God doth not ordinarily thus appear ; but very rarely, and in great extremities, and againft rfiofe that, his foul doth deeply deteft. And to wink at fuch wonders, what is it but to defpife God in the dreadfulleft of his works? They that can read the book of Providence, and expound it fo well as fome pretend, and yet overlook fuch Providences asthefe, fhallbeno Tutors of mine, in the Expofrtion of this bleffed Book.

Thefe Reafons having excited my Zeal againft this Seel: above many others, I'have accordingly judged it my duty to bend my felf againft them in all my writings: Efpecially when I faw how greedily multitudes of poor fouls did take the bait, and how exceedingly the Writings and Preachings of Sahmarjh and many of his fellows did take with them. Upon this I perceive the men, that in any meafure go that way, are enraged againft me : How to ap-peafe them I know not. I would as willingly know the truth as fome of them, if I could. Sure I am, I have as much Reafon. My

foul

(5) foul fhould be as precious to me ; Chrift fhould be as much valued : Grace fhould be as much magnified : Self fhould be as much denyed. I am as deeply beholden to Chrift and Free-Grace as moft poor Tinners in the world: And. fhould I vilifie or wrong them, for an Opinion, or 1 know not what 1 Every man that is drawn from Chrift, is drawn by fome contrary prevailing Intereft: What intereft fhould draw me to think meanly of my Saviour, or his Free- Grace ? For Free-Remiilion alone without any condition, or an Eternal J unification ; I do not perceive but that my very Carnal pare would fain havi it to be true. 1 have fteih as well as they ; and if I am able to difcern the pleadings or inclinations of that flefh, it runs their way in contradiction to the Spirit. And the Lord knows I have as little reafon to extol my own Righteoufnefs, or place my confidence in Works and Merits, as other men have. I muft truly fay,The Lord holdeth my fins much more before mine eyes then my Good-Works: The one are Mountains to me, the other I can fcarce tell whether I may own in propriety, without many Cautions and Limitations. I have therefore no Carnal interefts of my own that I canpofiibly diicover, to lead me againft the way of thefe men, or Engage me to contend againft them. Yet am I not able to forbear. I confefs I am an unreconcileable Enemy to their Doctrines, and fo let them take me : 1 had as live tell them fo, as hide it. t he more I pray God to illuminate me in thefe things, the more ami animated againft them. The more I fearch after the truth in my Studies, the more I diflike them. The more 1 read their own Books,the more do I fee the Vanity of their Conceits: But above all, when I do but open the Bible, I can feldom meet with a leaf that is not againft them. And what further means I fhould ufe,befides Prayer, Study, Reading their Books, and Reading the Scripture, I do not remember. If they blame my Witt^ cannot find any Byas againft them, from flefhly intereft ( as I faid ) but from fpiritual. Nor am I able to Believe what men would have me,nor whatfoeverj would my felf. My will hath not the full command of my Belief. If they blame my underftand-ing, I will blame it too, but I cannot clear it. Only I am refolved towaitonGodin thcufeof his means, and by the help of his Grace, to fearch as cliligently for the Truth as I can, and to Redeem my time thereto as much, and fpare my flefh as little, as will ftand with my life, and a freedom from the fin of felt murder. And if yet I muft difTer^her's no remedy. B 3 The

(6)

The indignation of thefe exafperated men,hath found out of late aftrangekind of vent. To be revenged on me for calling them Antinomians, they have refolved to call me Arminian, Socinian, Papift, and Jefuite; Yea, and as if they were in good fadnefs, to perfwade the world that by Antinomians, I mean Anti-papifts and that I am indeed a down-right Papift, and of the grofTer fort too, and that I fubtilly endeavour the propagation of Popery, and all my pretences to the contrary are but Jefuitical diflfembling : And in particular, that there is np Papifts, that fpeak more for Merits then I do. To this purpofe it feemed good to Mr: Eyre of Salisbury to write in his Book againft Mr, Benjamin JVoodbridge^ on which I have fent him my Admonition : In which he com-mendethone Mr. Crandoti that was writing againft me, whofe writing is now come forth in the light: Such a piece as T confefs my eyes never faw before: The lively pidure of the wifer fort of Libertines; Exprefiing much of that in Print, which the Ranters do in tranfient a&ions: fo much palpable darknefs, fo many . miftakesofmyfence, fo many errors, and fo much preemption, is there congefted; But above all, fo many notorious falftioods in matter of fad, as I do profefs I never faw in one volume to my knowledge, either of Jefuite,or any the, vileft Heretick. I would be loath to beftow my time in numbering them, till my Arithmetick be better; Only He fay, that I yet have not obferved one leaf in all that great Volume that hath not many: How many hundred then may fuch a bulk contain ? What an unfavory, uncleanly task would it be to Reply to fuch a man, if I had fo little wit, and fo many words and hours as fuch a work requires ? And indeed it could not be better in matter of truth, when the whole Volume is animated with one falfhood, as the foul of it; That is, that I am a Papift r This is the whole from flrft to laft : If you have this, in the drefs of a 2? iflings-%ate Dialedyyou have all Hence is the man carried, even where I fpeak that which he cannot reprehend, to enter into the fecrets of my foul, and lay open my heart, for the expounding of my lines, and to tell them over and over that I do but fubtrlly equivocate and diffemble; I fay one thing,but I mean or think another, lo that he hath written a Volume much in the confutation of my mott fecret thoughts; yea, of fuch as he feign-eth,contrary to the full expreffion of my writings. 1 conrefs when I read the firft leaf that I opened at, it feemed to me a fad, yet for

the

(7) the gravity of the Fidion, a ridiculous Object ; to fee the man come upon the Stage, and ad his part fo confidently and ferioufly, as if he did verily think I were a. Papift indeed. That I am a Papih\ or that I muft be an Antinomian, are equally credible to me : And if there be no middle way between thofetwo, I confefs I am I know not where. I deny not but all Mr. Eyres -commendations of this man may be true: But then if voluminous flanders, and grofc feft falfhoods, confidently Printed and Publifhed, mayconfift with Grace, and fuch eminency of Grace too in the leaders of the flocks, I would advife thefe Brethren hereafter to confider whether they fhould not be very companionate toothers, and how they do Judge of the qualification of their Church-members, To caft out or cenfure a member for fwearing or lying once or twice, when the Paftor may flander and rail voluminoufly,is fcarce equal dealing. Truly when I read this mans Book, it forced me to fay, Oh what a depraved nature hath man 1 what a dark underftand-ing 1 what a deceitful heart 1 what a fad cafe are our poor people in, when their guides are in fuch darknefs and contention ! what a patient God have we! and what reafon therefore to be patient with one another?

]f any exped that I ftould particularly Reply to that Book, I muft fay of that and of divers others that have been lately publifhed againft me ( Fi/ber, Kejcr, Hagger : ) my time is like to be but fhort on earth : I live in pain and languifhing, and expectations of my change, and therefore I dare not waft fo fhort, fo precious time on fuch an imployment; Nor dare I give fuch an account ^ wdsrfi f\ t ,-of thofe hours to God, which he hath given me for better and #n before i fan more ufeful works, if any object, that the ignorance oFcommon Mr. Caiyls people is fuch, that confidence, and railing, and flanders will take EP»/fe ^ huh with them, as if they were valid Arguments, and therefore have g ^ e ^/j 4 '^ need of as diligent confutation ; 1 anfwer, it is not in my power \o\nucbto J$. to cure the ignorance of fuch people, nor the flanderous tongues Crandon,^ l or pens of fuch Writers; And if I muft Write as long as flanderers have fi/uc will make me work, or ignorant men need it,then I fhali have work & 0Mt enough to do, and my labours be at the command of every mans Vices. If any objed, that I owe it to my own Reputation, 1 Anf-I Write not for my felf, nor for fo low an end ; But for the good of others. And whereas fome fay, that I am bound to vindicate my Reputation,: that I may not hinder other mens profiting by

my

■(g)

my labors. I Anpfr* i. If God take away my Reputation,he will no more exped I {hould ferve him by it, then he will exped £ {hould ferve him by health or wealth when he hath taken them away : Nor doth he exped that i (hould be fo folicitous for its recovery as to negled any greater work the while. 2. God hath permitted the Columniator to play his part fd grofly, and to af-iertthofe things voluminoufly and confidently which contradid themfelves, and which all that know me Jtnow to be falfe, that I think fuch a tongue is not much capable or diminishing a mans Reputation, nor is it any way needful to Vindicate it from fuch.

Yet though 1 will not give a particular anfwer to any fuch Writings as thele are, J (hall againtt the whole fubftance and fcope of the undertaking anon prove againtt Mr. Crandon, and Mr. Eyre, that the Papifts give more to works then ' do, and I fhall give them the Confeffion of my faith, that they may truly know how much 1 give to them.

2. But fir it! muft take notice of the other fort, who have been offended in the refpeds forementioned at my Dodrine,and whom 1 am more obliged to fatisfie • and becaufe the things they "blame me for, are 1. Some miftakesin Dodrine. 2. Affedation of Angularity. 3. Or at leaft too eafie dilTenting from the judgement of the Orthodox; For the firft, I am left uncapable of fatisfying them : For change my judgement I cannot, till evidence of truth do it: And if I (hould, it would not ferve turn : For then I (hould offend all on the other fide, who are for that Dodrine which I deliver : So that man-pleafing is a frivolous; yea, an impoffible work. And to give them the Reafons of my judgement, will but offend them more; for I find men are impatient ofcontradidion, and of uttering that which is againft their opinions But to go asfar as f am able to fatisfie both thefe offended parties,both the Hetro-do'x flanderers 3 and the Orthodox fober Godly Divines( I meanfo many of them as are offended, for very many I know are not) I fhall now in order perform thefe feveral things following. 1. I will make a true confeffion of my faith, by whrch you may Judge of Mr. Eyres , and Mr. Crandom charge of Popery, Socinianifm, Arminianifm, &c. 1+ To the General Confeffion I will add a more particular account, how much I give to mans Works, and frow much i deny to them. 3. Becaufe Mr.£^,and Mr/Va*-rUn affirm fo boldly, that hy.Antinomians, I" mean Antipapifts,

(tha

(9)

( that they might get the honorable Title of the Proteftant Reformed Religion put upon their Opinions,) I (hall tell you what it is that I mean by Antinomianifm. 4. Becaufe they contend fa much for juftifkation before faith, and that J unification by faith is but in foro Confcienti<e y or terminated in Confcien.e , I (hall give my Reafons againft both thofe Affertions. 5. I (hall fhew how modeftiy Mr,£;^, and Mr* Crandon do aver that the Papifts (yea none of the Papifts)give no more to Works or Merits then I. 6* I (hall prove that I am not fo fmgular r as is fuppofed, and that I da give no more to Works, then the Reformed Churches and Di vines ordinarily do; by a large recitaL of their own words, And in the performances of thefe fix things lyes all the fatisfa&ioa that I yet underftand my fclf able to give to thofe that are offend-ed : Suppofing what I have laid in the Preface.

Chap. II. A true Confefston of my Faith.

SECT. L

BEeaufe Mr.Crandon is pleafed through his Book to affirm with $• *• fuch confidence that I do fubtilly equivocate and diffemble my judgement, hiding the worft, and meaning one thing when I fpeak another, and fo leaves me uncapable by any Profefiion.Pro-teftationsor Oaths, of fatisfying any who are of his mind; and as audacioufly arrogate the Prerogative of God, in knowing and judging the heart of man, even againft his own Profeffions; I (hall therefore premtfe only this general profeffion to them who will believe it, and they that will not may choofe. iVtillnever rporjhip and ferve that God that I do not believe to be able andyvilling t& bear me cut in hu ferviee ; and fave me harmlefs, and fee that I be no lofer by mj firvning htm an& hU wilt. The Qui >khom I fervt 2 vmfure U both able and billing. I mil never ferve a God that J have

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eaufe tobtajbameiof To be ajhamedof Um^isfo far to deny him to be God* tflor will 1 ever be of that Religion^ hich gives men leave to lye % and to deny it % LMy Religion doth not: To deny it therefore^ » fo far to difclaim and renounce it : Therefore fo far as I deny *>, fo far lam not of that Religion. I believe that no manjhall befaved by the Chriflian Religion that will not lay down hid life rather then deny it : Muchlefsloe that Will not let go the favor and efleem of men -% andejpecially he that prefers hid credit with fnch a man a* Mr* Crgnion^fore hi* Religion, hath fare very low thoughts of that Re-ligion^ and mean txpeltations from it, and may well lool^ that his Reward fhouldhe anftoerable. So much for Preface.

z.T Do Believe the Holy Canonical Scriptures, and all -■■ things therein contained to be infallibly true, as being the Word of Cod. And I do Believe it to be a fufficientand perfect Rule or Law, needing no Additions of Tradition, or Humane Teftimonyto fupplyits defedls,-though it fuppofe fome Tradition and Humane Teftimonyasneceffary to its Promulgation and Explication.

T fuppofe this fingle Confeffion freeth me from the charge of Infidelity, and of Popery : For an Infidel believes not the Scripture, and a Papift believes it to be but part of Gods Word, and Tradition the other part • and upon that ground they let in all their inventions and Will-worfbip. And feeing the main point wherein we differ from the Papifts,is in maintaining the Efficiency of the Scripture, 1 fuppofe 1 need not add any Creed or other ConfeflSon as necefTary to be fubferibed, as if this word alone were an inefficient Teft, to try by who is Orthodox, and of the right Religion. So that I think I have in this made a fuiicient ConfefHon, did not mens mifapprehenfions require more*

Object. The P'apifts believe the Scrtpture.

tsfnfw. B leffed be G od for it; Bm they believe not its fuifid-ency,but take it, as I faid, to be but part of Gods Word.

Object The Secinians and Arwmians believe the fafficiency of Stripmre, A»p%»

Anfw, So long there is the more hope of their reduction. But they believe not tome plain particular DoArines of Scripture :The Socinians believe not the Godhead of Chrift, or the Holy Ghaft, though the firft be oft interm.% and the latter at leaftinfence^ frxpreffed in the Scripture : Nor do they believe C h rifts fatisfadi-on: Therefore they do not believe the Dodrine of the Scriptures, though they believe in general that the Scripture is true, if any will prove that I deny any Dodrine of that word which in general I believe, I will revoke it when I fee it fo proved : In the mean time I proteft, that it is my refolution to fearch as impartially after the true meaning of the word as I can,and that I would fain know the mind of God therein, though it coft me the utmoft pains, and the lofs of mens eftimation and favour, and though my greateft Temptation to partiality in my ftudiesdoth lye in my loathnefs to difTent from Godly Divines, whom I moft highly value and ho-nour,and whofe love I more efteem then any other mens; Yet,by the Grace of God, Irefolve as faithfully as I can, to refill even this Temptation alfo, and to lay open my foul to the teachings of Chrift by his Word and Spirit.

But becaufe it is expeded that there be a more particular profef-(ion of the feveral Dodrines contained in this Word; and becaufe I confefs fuch a Profefiion very fit and neceflary in other re-fpeds, ( it being not every word in Scripture that is of flat necef-fity to Salvation, it is very fit that thofe which be fo, fhould di-ftinftly and explicitely be believed ) I (hall defcend to fuch particulars. And becaufe the fumm of my Belief for Aflent and Con-fent, is exprefled in our late Wore eft er-Jhire Profefiion of farth, I (hall here recite it ( becaufe it is but fhort) with the change of one word for abbreviation: Suppofing the Apoftles Creed.

SECT. II.

2. T Believe that there is one only God 5 The Father, S. i.

1 Infinite in Being, Wifdom, Goodnefs andPow- *&** er: the Maker, Preferver and Difpofer of all things, and the moft Juft and Merciful Lord of all,

I Believe that mankind being fallen by fin from God

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&ndliappmefs, under the wrath of God, the curfeofhfs 3Law, and the power of the Deyil, God fo loved the world, that he gavehis only Son to be their Redeemer, who being God,and one with the Pather 3 did take to htm ^our nature, and became man, fceing conceived of the •Holy Ghoft in the Virgin Mary> and born of her, arid earned Jefus Chrift •, and having lived on earth without ffin,and wrought many Miracles for a witnefe of his truth, he gave up himfelf a Sacrifice for our fins, and a Ranfom for us, in fuffering death on the Crofe: and being Buried, he Rofe again the third day, and afterward afeended into heaven, where he is Lord of all in Glory with the Father .* And havingOrdained that allthat truly Repent and Believe in him, and love him above all things, and fincerely obey him, andthatto the death, fliall be faved, andthey that will not fhall be damned, and commanded his Minifters to Preach the Gofpel to the world-, he will xome again and raife the bodies of all men from death, and Will Judge all men according to what they have done in the body •, and the Righteous {hall go into life "£ternal, j and the reft into everlafting punifhment.

3 believethat God the Holy Ghoft, the Spirit of'the *swi % ^titb he ^ a ther and the Son, wasfent from the Father * by the }yZ»iU. Son, tolnfpireand Quidethe Prophets and Apdftles, that they might fully reveal the Do&rine of Chrift : and by multitudes of evident Miracles and wonderful gifts, •tobe the great witnefs of Chrift and ofuhe truth of his holy word, and alfo to dwell and work in all that are * drawn to believe, 'that being firft joynedto Chrift their ;Head, and intoone Church 5 which is his-6ody,and fopar-donecland made $hefoiis*of 'God, they may be a peculiar ^people fondiifiedao Chrift, and .may mortifie .the ifleih, and-overcomexhe world and ztheiDevil, .and being zealous of good works, 'may ferve^&d^Holinefe and

"SLiglue-

Righteoufnefs, and may live in the fpecial Lave and Communion of the Saints, and in hope of Chrifts coming, and of Everlafting Life.

I do heartily take this one God, for my only God and v ^ c { j^ n *f-my chief .good •, and this Jefus Chriit for my only Lord, Redeemer and Saviour •, and this Holy Ghoft for my Sandiifier-, and theDoftrineby him revealed, and wit-nefled by his Miracles, and row contained in the holy Scriptures, I do take for the Law of God, and the Rule of my faith and life. And Repenting unfeignedly of my fins,! do refolve through the Grace of God fincerely to obey him, both in holinefs to God,and Righteoufnefs to men, and in fpecial love to the Saints,and Communion with them, again A: all the temptations of the Devil, the-World, and my own Flefh, and this to the Death.

I do alfo take the ten Commandments for a general Handing Rule of obedience i And the Lords Prayer for a perfect rule for prayer,moft admirable for Comprehenfi-en of ma:ter,andexaftnefs of Method. And 1 believe that Chrift hath instituted Baptifm for our enteraneeintohis •Church,and the Lords Supper for our Confirmation- and hath appointed minifters to be theteachers of hisChurch, and to guide it in Concord, according to his Word*.

T His is my Religion: This I profefs, fubferibe and ftand to. If -anyjnan ask what Religion I am-of, hither I refer him. If •thisbe-not-enough for him;buc he muft needs haveyeta larger pro-ieiIion,orelfebe will not account meOrthodox, lethim take his. *ourfe, and judge ofmeashe pleafe. He chat profefleth this.and lives accordingly, ifliall by me be taken for a good Cbritfian, by svhatnameor titk foever meacall him. liay as Hilary y <}mdnon per dtfficiUs yttaft tones ad vitam beat am kqs ducat c betu* If the Chucch'of Rome -will.profefc but this much, and notfubYert it when ihey^havedonc byvcvidcnncontradidion, I wULackQOwledgethjaa*

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(14) as Brethren ofthe fame Religion with me; and if they will unite upon thefe terms, 1 will unite with them ; Though if they add fuperfluities which do not fubvert this Doctrine, I will not joyn with them in any ofthofe Additions j but let them build their ftubble alone for me.

As to my felf, if any man will prove that I hold any thing contrary to one word of this Confeflion, I will prefently renounce it. In the mean time, if I (hould hold any thing contrary to it, it is ignorantly, and upon fuppofition that it is not contrary. And therefore no man cancharge me with the not believing any thing. here contained : For 1 renounce any thing in my writings that is contrary to this,though unknown: and if I cannot hold any other of my Opinions, and this confefiion both, I disclaim allfueh Opinions, and will let go them,and not this.

Thus much might well ferve as a difcovery of my Belief, were it not that prejudice and jealoufie requires more: I add therefore.

SECT. Hi.

§. 3. 3.J Do heartily approve of the Ihorter Catechifmof the Aflembly, and of all therein contained: and I take it for the beft Catechifm that ever I yet faw, and the Anfwers continued for a moft excellent fumm of the Chriftian faith and Do&rine, and a fit Teft to try the Orthodoxnefs even of Teachers themfelves.

T Know the faith of many in thefe latter Ages of the world is more extenfive then intenfive, grafping at much in the Objec% but little and feeble in the ad, and infirmly radicated in the Subject. Thefe men will think that I am yet too fhort to be accounted Orthodox, and that in embracing this Catechifm, it is but a chil-titfh faith that I embrace. But I am bold to tell them thefe things byway of Anfwer. r. Theologia eft fcientia sljfettiva-prattica, God hath laid moreon the heart and hand, and lefs on the head, wothi extent of knowledge, then fuch men take notice o£ We

may

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may find us work enough, yea and make afiappyprogrefsand

frowth, by an increafe of our nrmnefs, and clearness in the appre-enfion of the common truths,and an improvement of them on the heart and life. And it had been happy for the Church in all Ages r efpecially this,if they bad looked more after this kind of growth in knowledge,(asto intenfion^ffedion.andexecu^on^and lefsgaped after new Light and Revelation,and anextenfive increafe .Though yet 1 would have none under-value Gods grace in this kind ot in-creafe,nor negled any due means for the attaining of it. 2-i would have thefc men that have fuch a fwelled belief,to compare the AT* fembliesfhorter Cateehiwi, not only with the Epiftles which the Apoftles wrote to particular Churches, but with all the Confefli-ons of Faith that were made for four hundred years after Chrift in the Church; and fee if any of them ufed a more cxteniive form ? Nay, all the Creeds and Confefsions of the Church fet together for many hundred years ( except the Scriptures) were not comparable to this, for fulnefs and exadnefs of order and expreision. Only in the point of the Myfterie of the Trinity, you may find many more copious, and wordy, as urged to it by the feveral Herefies of thofe times. But whether they are thereforeever the more excellent,! will not prefume to cenfure. Nay,what talk I of Creeds and Confefsions, when you may read many and many Volumes of the Fathers that contain not fo much of the body ofTheohgie, as this Catechifm. I fpeak not this in any contempt or diminution of the Authority of the Writings of the Fathers and firii Ages of the Church: I do in feveral other refpeds ( for their reverend Antiquity, their better opportunity to know the way of the Apoftles in mattersof fad, &c. ) prefer them before any Writings of thefe times, and fo give them the Preheminence jtcHndum quid; but Jtmp/'citer^ and for the innate worth of the Writings themfelves, I prefer the latter,and fpecially this in queftion much before them. 3. Further let the Objedors confider whether this were not the firft corrupting of the Church and the Chriftian Dodrine, by being, as I may fay. Orthodox over-much, and making tooftrid paths for other men to walk in, and enlarging the borders of their Belief too far, and condemning all that entertained not the No-tionsoffome. Alfo whether this were not the great caufe of all the fad divinoro that in all Ages have diftraded and difturbed the -Church, and proved ths greateft difgrace and hindrance to our

Religion.

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jteligton. Th* <2uartvderimam T the ^Audiani^ and many more Hercttcksy might well have gone for Cadiolicks, had it not beefc for this Diotrephes. And will no experience warn us? 4. Nay, eonfider whether this be not the very difeafe of the Roman Church, and the mark of that beaft, to obtrude their fuperrluities and fwel-led Confeffions on others ? Had the Trtnt Creed but broke off about the middle, ( at the end of the Nicene or .C<mftiw(olitar.e Creed ) we had been ail agreed in matter of Dodrine

I have heard divers objecl, that this is but the trick of all Here-ticks that hold feme what which dare not fee the light, and therefore they muft either take up with the bare Scripture Exprefiions, or if they yield to any ConfeAtons,they muft be fhort and general, that they difcover not, and contradict not their Errors: and fpe-cially the Socinians are guilty of this* Anfw. 1. I might as truly fay, this is the Objection of the Papifts, to charge an inefficiency on the exprefiions of Scripture, and make it the property of He-rcticks to appeal only to the Scripture: And thus we may fling Popery and Socinianifm in one anothers faces, with morefpleen then wit. 2. Certainly many fuch Divines have done more by ftrch indifcreet Objections, to ftrengthen that unhappy Sed /the Socinians) then they could ever have done for themfelves. When men plead reafbn for Chriftianity and Scripture Authority, "they fay , It is Socinianifm: when we plead for the fufficrency of Scripture alone, and appeal to it; they fay, This is Socinianifm too. Make the World believe once that the Socinians have reafon and Scripture on their fide; that is, the Light and Law of Nature,and tire Light and Law of fupernatural Revelation, and who would not turn Socinian ? Its pitty that thefe men can find no Arguments to ufe againft Socinians, but the very fame whichisthe Papifts Qaliab againft the Reformed Churches and their Doctrine.

5. I will add this much more for your consideration. Our Divines have hitherto obferved, that it is a fufpittous fign that any affection or courfe is not of God, which nature is very prone to; and that the contrary is of God which nature is backward to. Though I know this Rule needs fome limitations, yet I think it not tmufeful in fuch cafes as this. I have ever obferved that a violent Pafiion called Zeal for a mans opinions, which he accounts Or. fhodox, is fo eafte and natural, that there needs little means to

kindle

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kindle it: Nay, all the means that can be ufed will fcarce allay the inordinate rage of it: But a Zealous love of God, and delight in him,and a Zeal for holinefs, and againft fin, and a Zealous love to Gods Truths as they hold forth Chrift and Glory, and guide us to duty, this is fo contrary to the nature of man, that no means is fufficient to excite it. O how eafily without Grace, and againft Grace do Carnal Minifters, and profeffors make a huge buffel in the world for their opinions, compafling Sea and Land to make a Profelite 1 they will ride and go with unwearied diligence to propagate their opinions; perhaps fome of them true, ( though as ufually falfe ) Truly I have wondred many a time what it (hould be, that animates fuch men with fo implacable a thirft, to make all others of their own mind, that thef care not to venture all they have for it ; yea,to fubvert Kingdoms,and caft offnatural affection to their neareft friends. It is no more love to Chrift and his word, and will, then others have : For they are cold enough.in obeying his will, and venture to difobey him more eafily then others. Indeed it is idolatrous pride. Every man naturally being his own Idol, he would have all others bow down and worfhip him, and would have the glory of perfect light, and infallibility, and have his judgement be the Rule of all other mens, and would be a Lawgiver to the world, that is, would be God; I know Gods truth cannot too much be loved : But I know withall,that a proud affectation of the honor of knowing more then others, and being better acquainted with the fecrets or God, is a thing that a man may get without Grace, but cannot get down without Grace. From whence it comes to pafs, that the worft fort of men are often the moft Zealous and violent contenders for that which they call the Orthodox Doctrine, when yet the affectionate and practical improvement of the very Creed, they do abhor. Witnefs the doleful ftateof the prefent Church of Rome y which hath fo many hundred Jefuites and others that wholly devote their lives to the propagation of their opinions, which they call, and take to be, the Catho-like Religion, and Orthodox Doctrine: Witnefs the Fire and Fagot, thelnquifitions, the bloody Maffacres, by which this fire of Zeal for Opinions, hath found vent, and made its eruptions. And though it too ordinarily falls out that the pretenders to Ortho-doxnefs are not the moft Orthodox, and the moft erroneous are readieft to cry down Errors, yet no doubt, but a carnal mind may

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make Gods own pretious truths the oceafion of this forementi-oned fin, and may hate the Communion of Saints, even when he is Zealous for the Catholike Church, the forgivenefs of fins, or the Refurredion of the body.

But yet I am not fo lingular as to make this a pretence for my own Errors ; and therefore to give fuller fatisfaftion, I further add.

SECT. IV.

4.T Have perufed the larger Catechifmof theAflem-* bly, and judge it a moft excellent fumm of Divinity : and fo much the more excellent, in that it is fpa-ring in the difficult, and more abftrufe part,and moft full in the practical part: And I find no word that I diflent from, fo I may have leave but to interpret four words, as followeth.

*" \ f\ 7 ^ ere lt lS ^ a ^> tnat tne Covenant of Grace was made With V V Chrift,as thefecondAd2im % and in him,With all the Eletl. I underftand it of the Genus of the Covenant, one fpecies being made with Chrift, and another with man, and not as if it were one and the fame Covenant in fyecie that was made with Chrift and with man: though I acknowledge thatthe promife made to Chrift, contained the Salvation of his Eled: as the matter of it.

2. Where it is faid : 2^or as if the Grace of faith, or any aB thereof Were imputed to him for bit Juflideation : I. I urfderftand it thus, and fo afTent to it, that our faith is not imputed to ut, a* being infteadof aperfett Right eoufnefs of obedience , to the ends as it Was required by the LaW of Works, nor u our faith the matter* or the meritorious caufe of the Remiffton of our Jin, our right to Salvation. I think this is the meaning of the Reverend Affembly ( if I may think that they had all one meaning ) and that in fence I differ not from them. 2. But I will never fubferibe thefe words,

nor

nor any like them, without the liberty of an explication, when they are exprefly * in termini* ,contrary to the Scripture, and muft C A /J^ tle r have fuch an interpretation to reconcile the fence. Nor will I fiul'civ'iu ever approve of fuch paffagesin Catechifmsand Confeffions, as §. i. (hall determine a point exprefly againft the words of God, though. Hereticks might abufe thofe words • but would rather diftinguifh, and (hew in what fence faith is not imputed for Righteoufnefs, then flatly and fimply to fay; It is not, when God faith, it is. Elfe we (hall give the adverfary the greateft advantage that he can defire or exped; when he (hall (hew thofe words in Scripture which we flatly deny s And hereby we (hall lay the greateft temptation before the ignorant, that know not how to interpret thofe Scriptures. And that I have not mifTed the fence of the Affembly,I am induced to believe,by what that Learned Reverend man Mr. Gataker, who was one of them, hath wrote in Explication of this controverfie: againft SaltmArfh Shad. ^^ ■ 5 3»5 4* 5 5» 56,57. to which I wholly fubferibe (expounding the word Inflru-ment, as I have declared ) And where he (hews that the difference is But meerly Verbal, fo far is it from being in Fundamental Dodrine.

3. Where the next words fay, but only as it is an Instrument bj which he receiveth and applieth Chri/t and his Right eoufnefs, as L note that they fay not that it is an Inftrument of Juftirying us, fo I nnderftand them thus, 04 it is the Moral reception of Chrifi and Righteoufnefs freely given, improperly called an Inftrument: and that they fpeak of that aptitude in faith, for which it was chofen to this office, fuppofing its being a condition of the Covenant, or Gift, as its neareft Intereft. If I have hit their fence, I affent to this.

4. Whereitisfaid, The word of G*d is to be Preached only by fuch as are fufficiently gifted, and alfo duly approved and called to that office, I underftand it only of that fort of Preaching which is proper to Minifters, believing that there is alfo a Preaching which a Matter may ufe in his Family, and other Chriftians occallonally: and herein I doubt not but I hit their fence.

By the Spirits that I have been haunted with, and themeafure that I have received, I am forced to expect, that fome fhould here charge me with taking an occafion to quarrel with the AfTembly, or (hew my own conceited wifdom, in the correcting of their

D 2 works.

(to) ; works. But I appeal from unconfcionible calumniators, to the righteous Judge. I fo highly reverence that AfTembiy, that I think this Nation, fince the Apoftles days, had never any that excelled it for Piety, and Ability: and I doubt not, but the fruit ration of much of their labourites heavy on fome, that yet make light of it. But with fuch envious and cenforious perfons as I have to deal, I find my felf in the cafe of Toggins Countreyman with his Afs ( they that would laugh may read the Fable $ but I am ferious : ) I am caft into an impoflibility of efcaping their cen-fures. Should I have profeffed my Affent, without thefe explica-ticns^ I (hould wrong my Confcience. Should I have faid nothing of this Catechifm, they would have concluded that i diffented in fome weighty points, and durft not fubfcribe it. I confidered thefe, arid chofe rather to caft my felf on the fmaller cenfure,then the greater ; hereby manifefting that itisafmall matter, or no? thing, wherein I diffent.

The like I muft fay of the AlTemblies Confeflion of faith: Some have told me, If I be Orthodox, they expeft my Affent to that: But without fome explications I cannot Affent, which will give the fame occafion of cenfure to thefe men: and if I wholly pafs it by, they will furmife that it is for greater matters that I re-fufe. i will therefore in this alfo venture on the leffer inconveni-^ ence, feeing one is become unavoidable.

SECT. V.

5. T Have perufed oft the Confeflion of the AfTembiy, ^ '• 1 and verily judge it-the moft excellent for fulnefs

and exadtnefs that I have ever read from any Church-, And though the truths therein being of feveral degrees of Evidence and Neceflity, I do not hold them with equal clearnefs 3 confidence or certainty-,and though fome few points in it are beyond my reach, yet I have obferv-ed nothing in it contrary to my judgement, if I may be allowed thefe Expositions following.

u /^H 3.fea.6. &ch.8. fecl.R. which fpeak againft Uni-V^ verfal Redemption, I underftand not of all Redemption, and particularly not of the meer bearing the puni(hment of mans fins, and fatisfyingGods juftice ; but of that fpecial Redemption proper to the Eled, uhich was accompanied with an intention of actual application of the faving benefits in time. Jf I may not be allowed this interpretation, I muft herein dilTent: and if this ConfeiTion was intended for a Teft to all that fhould enter into,or exercife the Miniftery , 1 hope it was never the minde of that Reverend Aflembly to have fliut out fuch menasBiftiop VJber 9 Davenant, Hall, Dr. Trcftor), Dr. St aught on, Mr. William F inner, Dr. Ward, and many more excellent Engliih Divines,asever this Church enjoyed, who were all for General Redemption, though not for an equal general Redemption : to fay nothing of the Divines ofFrance^ Brtme,znd Beroline, and other Foreigners that go this way.

2. About the inftrumentality, and non-imputation of Faitb, ch.w. Jett. 1,2. I muft have the fame indulgence as I defired about the Catechifm, for expofition.

3. Where our certainty of falvation is called an Afiuravici $f Fatth, ch 18. fe&.2r I underftand it participative & caufaliter, that' aith is an eminent caufe in the production of our Affurance> and Afiurance a fruit of Faith , but not that it is ftridly de fide, that is, a truth of fupernatural Divine Revelation propounded to be believed, as I have fullyer exprefled my thoughts to Mailer Blake. And becaufe Authority in fuch a cafe will do more with fome then my Reafons, I refer them to the Bnttijh Divines in the Synod of T>ort, who fpeak fully and excellently to this point, in their Suffrage 2. Irt'ic.}. de perfev/certit. quoad not Thef. 3. ex-plicat. 1. pag.198. part 2. ( Imprefs. 1620. fol.)

4. Whereas in chap.19.and alfo in the larger Catechifm, (which I forgat to mention before) it is expreifed that the promife of life upon fulfilling the Law, is ftill in being; I underftand it only,thac fuch a promife is on record ftill in the Bible, as having been once in force; but I judge it now to be no promife, but to be ceafed, Cefante materia, the thing made its Condition,'perfect obedience) being not only of moral but natural impolfibility, as fooh as mankind was oncefinful; fo that God is not, nor can be now obliged

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by that prormfe, and it is now no promife, though the preceptive part, and the penal or Comminatory part remain flill: For we cannot difoblige our felves, though we may, as it were, dif-oblige the Promifer.

5. Where it is faid,ch.21. fed .7. thatbja pofuive, moral and perpetual Commandment, binding All men in all *sfges,he hath particularly appointed one da) in [even for a Sabbath , I underftand it only of a Virtual Obligation, as much as belongs to the Law, as enaded before promulgation, but not of a true adual obligation. For no Law can bind till it is promulgate; and pofitives are not promulgated by Nature; therefore not to all men in all ages,- therefore they bind not all men in all ages.

6. Where itisfaid ch.25. fed.i. that the Qatholikf Church, 'Which is invijible^confifts of the whole number of the Elecl that have been, are, or Jhallbe^ &c.

1. I underftand it not of the Church, as now exiftent, but as it (hall be in its perfection at the end of the world, when all the Bled (hall be Called; or elfe as it now containeth only fo many of the Eled as are Called. For otherwife the Elecl: are no Members of the Church, as Eled, before their Calling and union with Ch'rift: As Amefim Medull. truly noteth, Ecclefia eft coelus vo-catorum, and is not to be defined coelw Eleblerum.

2. I underftand thofe words, Which is Invifible^ as diftinguifti-ing the Church as invifible from the Church as vifible, and not as expofitory, as defining the Cathoh'ke Chilrch to be fo invifible (in refped of Faith) as not to be alfo vifible ( in refped of pro-feflion. ) For I conceive that Chrift hath one Univerfal Vifible Church, called one by the Unity of their profefsion, though not for any vifible Head on earth, whether perfonal, or colledive, Pope or General Council.

And now I leave to Mr. £VW<?» and others to confider, whether a Jefuite, a Papift, a Socinian, an Arminian, will confent to this copious Confefsion of the AfTembly, with thefe Expofitions or limitations, as I have here done? Or whether they will make all the AfTembly to be Papifts, Socinians or Arminians ? I truly profefs, I take the labours of the AfTembly, efpecially thefe three pieces now mentioned, for the belt Book, next my Bible, in my Study: However the Libertines, and other giddy Sedaries of thefe times have defpifed them, as if they were childifh toyes :

And

And though I have read over the exceptions of one William Party, againfttheAfTemblies Confefsion of Faith , which whofo-ever reads, may fee with half an eye that the Author was a Pa-pift. He fets up the main body of Popifh Doclrine; only inftead of the Popes Supremacy and Infallibility, he draws people to receive that Do&rine from fome new infpired Prophets: but if thefe cheaters could draw people once to receive the Doctrine, it were cafie to difgrace thofe pretended Prophets, and to take them down out of the chair at their plcafure, and fo fet up the Pope again.

SECT. VI.

6. THaye perufed over all the Articles or Decrees of the § 5

1 Synod of Dort, and unfeignedly honour them, as containing found and moderate Do&rine ,■ and heartily lament that fome late Divines have to the great detriment of the Church and Truth, forfakenthe moderate way of that Synod, and laid the weight of the Anti-Arminian Caufe, fo much upon higher points not owned by them. And there is nothing that I have obferved in it all, that my Judgement doth contradift, if I be allowed thefe few Expositions following..

U T7" \7 Here it is faid Artic.i .Se&.I t.De hacsternaeletlione^ * » thEli fuo tempore variis licet gradibtu^ & difpari men-fur a, certiores redduntur , non arcana* &c. I underlland it as (hewing only what way the Eleft do attain afTurance, who more or lefs do attain it, and not as affirming that all the Eleft do more or lefs attain a certainty of their Ele&ion. For as I think that doctrine uncomfortable to many poor Chriftians, fo I think it cannot he provedof all theElcft.

z. In

(*4)

2. In the $. Art. fett.12* its plain by the annexed words, that per fvafionem Mora/em, they mean external fwafion, and do not determine whether the name of fwarlon be agreeable or not, to the internal work of the Spirit, which for my part f am certain is beyond my reach to know, and I am confident beyond the reach of all men on earth, even thofe that moft pretend to know it. But that this grace of the Spirit is neceflary to fanctifie both the Un-deritandmg and Will, and that it is an ad of Omnipotency , and infallibly effectual, ( commonly called irrefiftible) on all the Eled, 1 am ready againft all Pelagians to defend'.

3. Where it is faid/f #.I5. that f%ui Mam non accipit^ ant htc fpiritualia omnino non C firar i & ^ n i m fib* placet: am fecurus fe habere inaniter gloriatur^qmd non habet : I underftand it as fpo-ken of the ordinary fort of gracelefs unregenerate men, and not of all; for I doubt not, but its pofsible for a wicked man to know that he is wicked, and be afraid of Hell, yea, and to de-fpair. I am loth to think defparation is a mark of Grace, and that none are gracelefs but the fecure and confident.

4. In the 5. *s4rtic. ;/J?#.q,io. Where it is faid that Believers way be^nd are certain of their per fever awe* ^ according to themea-fure of their faith^ I underftand that word, are (fertain, pro men-fttra fdeu i. As fuppofingthe certainty of their fincerity • for a man muft be certain that he hath grace, before he can be certain to perfevere in it. 2. As fuppofing a certain underftanding of the Truth of the Doctrine, that all true Believers (hall infallibly perfevere: for none can be certain to perfevere meerly as a Believer, that is not firft certain that all Believers {hall perfevere. 3.1 fuppofe therefore that this is not fpoke of all Believers, but of fome. For .1. All are not certain that they are fincere. 2. All are not certain that the doctrine of Infallible perfeverance is true; for to conclude that all the Lutheran Churches that deny this,, and all the Arminians and Anabaptifts that deny it, and all the Ancient Fathers and Churches that denyed it, befides CMnfculm , and others of our own,were certainly.gracelefs and unbelievers, were not only inconfiftent wich the faith and charity, but with the rea-fon of a Chriftian; and no iefs then an inhumane charge.

5. Where it is fa id,/*£/. 11. that God per Spiritu-m SanUum perfeverantizcertHdineminiifdemrurfus exeitat. I underftand it as true of {fome, but not of all • for I dare not pronounce damnation

nation on all that die unaffured of their fincerity, much Jefs on all that are unaffured of perieverance.

6. To the 13. felt. 1 doubt not but the meaningis, that Certainty of perfeverance doth not of it felf, and of its own nature heget carelefnefs or negligence •, and fo I believe its true. Nay,l think that Love and Gratitude are ordained to be the Matter Ruling Graces in the Kingdom of Chrift (under Faith;) and that Tear is but to fupply the defect's of our yet-imperfect Love. And therefore the more any man loveth, the more he will obey : and the more he is affured of Gods love, the greater advantage he hath to love him again. But yet I doubt not, but the remnants of our corruption, by the ftrengthof temptation, may make Affu-rance an Occafion, or Accidental Caufe of Negligence and actual fin: which I fuppofe this Section doth not deny.

Ihefe are all the limiting Expofitjpns which I defire liberty to make ufe of, and*with which I do;as is aforefaid,profefs my. con-fent to the Canons or Decrees of the Synod of Don, And how far any of thefe are from favouringArminianimyhey that will fee, need not to be ignorant. Yea, in the very Article of perieverance, which fome were pleafed to quarrel with me about, I fubferibe to the Synod: Yea, in the Article of the extent of Redemption, wherein I am moft fufpected and accufed (and was fain to ufe a li- *& miting Expofition in my confent to our Affemblics Confeffion of Faith ) I do fubferibe to the Synod of Dorf, without any exception, limitation, or expofition of any word as doubtful and ob-fcure. I do alfo freely confent to the Rejections, with the liberty of three or four the like Explications, which I will not mention, left I feem quarrelfom, or be further tedious, becaufe they are about fmaller matters then thofe I have mentioned, and no way touching the quick of the controverted Articles, and I am per-fwaded that my fenfe of them is the fame with the Synods.

And becaufe it is this Synod purpofely called againft Arminia-nifm, that is the beft difcovery what is to be accounted Arminian or Anti-Arminian doctrine, as I think, by confenting to it, I do clear my felf from that calumny with all men of Conference and Reafon that know it, fo I (hall think that thofe who go as much on the other hand, and differ from the Synod one way,as much as ^ the Arminians did the other way, remain cenfurable as well as they; till fome body (hall convince me that there is but one ex-

E trcam

C«S)

{ream in this cafe, and that a man may bold what he will without danger, fohebe but fureitgo far enough from Arminianifm. A man that holds to the moderation of the Synod of Don , need not fay that Chrifl did not dye or fatisfiefor all men, nor need he trouble himfelf with prefumptuous Determinations about many Myfteries in the Decrees of God, which many volumes are guilty ©f; Nor doth he need to aver the ^eceffity of Immediate Physical Efficient predetermination by God ( as the firft caufe ) of every fecond caufe Natural and Free, as without which they cannot ad : Nor need he fay, that God fo predetermined to the Adt which is (in, and not to the finfulnefs of the Ad : Nor need he Subfcribe to all that Dr. TVvifs % or Mr. Rutherford, or fuch like, have written on thefe points. Nay, as this Synod, fo our own Af-femblygavean Example of modefty in thefe points, to them that will follow it; Not only filencing many things which others make the Pillars of Anti-Arminianifm, but exprefling that the Will id endued byGodwith that NaturallibertJ ', that unfit her forced, not hj any abfolute necejfity of ijature determined to do food or evil, and therefore they never tell you that God as the firn caufe muft of natural neceiiity Determine mans will'by Phyfical immediate premotton, before it can ad either good or evil: But they referve the honor of determining mans will to fpecial Grace, Renewing the will, and by Almighty poVcer determining it to that which i* good. c.io. Seft.i. and 09. Sedi.

Many other moderate paffages I could {hew in our Affemblies Confeffion,to fome that have need to'imitate them, and the Antt-nomians may fee their Dodrine mbverted, in their excellent Definition of faving faith,in both Catechifms,and in the Confefsion ; Jn their determination of the natural efifedsof fin in wbomfoever, Ch.6. Setl.6, in their determination of the necefsity of Repentance (as fin* qua non) to Remifsion, £h. 15.3. with more the like.

And now if they have any ftanding Rule to know a Papiftor Arminian, I think I have acquit myfelffrom their Accufation; But if tbere be no Rule of the Orthodox Dodrine, and for re-jedionof Error, but the giddy diftraded brains of Libertines, chat know not where to fix themfelves, then I am content to bear the name of Jefuit, Papift, or what -thefe men ihall pleafe to call-me.

Yet

(27)

Yet kt me add this, left my feeking to fatisfie the offended, may draw me into guile; Though I have voluntarily my felf pro-fefied my confent to thefe feveral Canons arid Confefsions of faith ; yet,for the Synod of Dort 9 xhe Confefsion of our AfTembly ^ yea,or the largerGatechifn^without fomeCorredion,I do hereby Proteft my difTent againft the fo impofing them to a word upon all Ministers, that no man that cannQt fubferibe to them (hall be permitted in the Church : Whether our Confefsion were intended for fuch a neceffary Teft, I know not well > But that the Synod of Don was, is cxpreiTed in the end. I abhor unlimited liberty of Confcience, fo called,that is, of divulging intollerable Dodrines; and I lament alfo, that inftead of moderation, the Churches for 1300. years have been fo guilty of proud and cruel Tyranny There is lingular ufe for a full body of Theologie, or a Profefsion concluded on by fuch Reverend AfTemblies, that the yongcrMi-nifters may be taught by it, and the Reverence of it may reftrain them from rafh contradicting it: And there is a necefsity of exer-cifing power in Minifterial AfTemblies, for the actual reftraint of fuch as (hall teach things intollerably unfound : and all Mini-fters (hould be there accountable for their Dodrine. But before any Forms be tendred us to fubferibe, we rauft have them reduced into a narrower room, and into phrafe fo clearly Rational or Scriptural, as no Sober, Studious, Competent, Godly Divine fhall fcruple : Call it Socinian,or what name fo ever imperious Faction (hall put upon it, yet tender Confciences will exped this, and the Churches (hall never have peace in any other way, unlefs I be a falfe Prophet; and the contrary courfe doth but tend to do the fame in Dodrine, as the Common-Prayer-Book did in worship; Even to enfnare the moft confcientious,and work them out of the Miniftry by degrees, and to create us infenfibly a lazy formal Mi-niftry, that will take all upon truft, and run to the Authority of their confefsion, inftead of their Bible. I have long feared that the toleration thrcatned in thefe times for all, is a judgement of God for our running into the Tyrannical extream fo long; and I withal! hope that he will turn this judgement to a mercy.Though I diflike too much liberty in the Commonwealth more then too little; ( and in the Church much more fuch toleration is intolle-rab!e,in cafes of clear.duty or fin; J Yet,I fear Tyranny more then too much Toleration. 1. For experience fadly tels me that Ty-

£ 2 ranical

(*8)

rannical Ufurpatton of dominion over mens faith hath diftra&ed the Church, even beyond any vilible probability of recovery • andithathbeenthecaufeofitsmiferyforigoo. years- but the experience of the mifchiefs of Toleration is nothing fo great. 2. And I know that mans nature is fo prone to proud domineering, and fo Idolatroufly'inclined to have all men of their mind, and to dance after their Pipe, that it will be ftill byafsing Rulers to that extream: So that its eafie without a fpirit of Prophefie to foretell, that unlimited Tolerations will not long be granted by any one except a meer Infidel, that having no Religion him-fclf,cares for nothing but bis own politick ends- or a Julian that is contriving the extirpation of Religion, and intends by the tayling of Foxes to fire the field of Chrift, rather then by the yoaking of Oxen to plow and fow it. And policy will never long work that way neither, without fome perfecution intermixt. Its eafie to Prognofticate this, to him that knows what the heart of man is. So that for my part, I think the caufeof Gods permifsion of too much loofnefs in thefe times, is to cure our former Rigor, and our being Righteous and Orthodox overmuch, by fuffering men iQ go as much too far into the contrary extreams. Little do fome men lay this to heart, who only continue exclamations ( though deferved ) againft Toleration, when it is but their own difeafe,, and what they have caufed, that God is curing by this fad remedy. They (hould rather fee their fin in this glafs, and be humbled.

Chap. III.

A true Account of my Judgement, how much Igive to Works,

SECT. I.

*• "\ 7 Ncharitable jealoufies, and high expe&ations are not eafily V fatisfiecL Becaufe thec:harge that Mr. Crandon and his brother Jay againftme y is from my judgement about mans works and

perfona]

<*9) perfonal righteoufnefs, I ftrongly imagine that it muft be a larger confefsion in this point then the AfTemblies, or then any of the forrain Churches have made, which muft fatisfie thefe men. I will do what I apprehend to be my duty, and let them ufe it as they fee meet.

And here I muft defire the Reader,that would not wrong him-felf and me, to difference between Matter and Words : and to know, that though fie Terms and Methods be commendable, yet while we agree in the Matter, the difference about meer words fhould not feem great. I will therefore lay down my judgement as to the Matter, and then fay fomething to Verbal differences by themfelves.

And firft I (hall tell you Negatively what I do not give to works: and then Affirmatively what I do : and I lhall not hide my mind in either.

I. TBelieve that neither Adam in Innocency, nor any Angel, Were -* enable of deferving any thing that -was good from God, by Way of Commutativi Juftice, or at making God their Debtor for any benefit that he received by their workj.

2. I believe that everfince Adams fall, it U a thing impoffiblefor any meer man to be Juftifiedor faved by hk fVorl^s, according to the tenor ofthat firft LaW of fVorkjjn force.

3. According to the tenor of that firft rigorous LaW, nounrege-neratemaMcan doanyWork^fo good % Which/hall not deferve death for the evil of it.

4. The fame is true of the be ft works of the Regenerate them* felves, as tried by that Law alone: Becaufe ofthefinful imperfttti-ons in ^Principles , Ends, Degree, ^Manner; &c.

5. AH men therefore Regenerate and Z)nregenerate muft be fo far from thinking to be Juftified bj that LaW, that thej muft not thinks

that any one worl^ that ever they did, fbouldnot be condemned by it, and they themfelves for that work*

6. It is therefore falfe Dottrineofthem that teach t that there is any true fin fo [mall or venial, as to deferve only temporal punifhment, and not tverlafting, according to that Law.

J. NoWorkjoJ obedience Which an Vnregcneratemancanper-

E 3 form*

(3°)

form\ candeferve fur don of finpaft from $oi\ No not of one the fmatleft fin,

8. There Veas no fitch Vertue or Efficacy in the mo ft coftty SacrU fees of Mofes Law, or the fft Heft obfervance of all-their Rites as could cfthemfelvej procure the pardon of fin t or do any thine thereto % etherwife then in Subordination to the blood of Chrift.

9. The befl workj and fulleft obedience of all the Creatures in the ft 'or Id, could not have made God Satufablion for our former fin.

10. A Heathen that hath pot the Gofpei^ cannot by the light or power of Nature^ do any fitch Work*, upon which God is obliged to give him the Gofpel: Tfot only on the account of defert> but even as meer conditions of a Covenant, are they t hut' totally defeeHve y God being in no fitch Covenant with any fitch men.

il. An Jnfidel that hath the Gofpel, cannot by the meer help of that Gofpel, and the meer poWer of Nature, do any Vcork^ on the performance whereof (as Meritorions, or meerly conditional) God is bound to give him Faith : becaufe God is not in any fitch Covenant with them, nor can their Works deferve it.

12. 'A Baptized unfound Believer, who hath the higheft faith, fhort of that which is faving t cannot by the meer light of the Qofpel, or by the poWer of Nature and common Grace, do any all or VPork, on which Qod is bound to give him fincerity , or {fecial faving Grace : there being neither Merit in his Wor^ y nor any'Promife, Which fioutd oblige God hereto.

13. Works of External Obedience to Chrift, do not fo much as go before our fir ft Remiffion and fuftification as bare conditions,

14, Nay, they do not ( if fine ere ) exift before it, but in order of nature feem to fotto^o after it: So that it is not only fides fblum, but fides fola, in refptB of them, by which ft* are Juftified*

I 5. Faith it (elf doth not Merit our Pardon or fuftification, nor fufttfe us as a Work^ nor as Faith-

16. The Regenerate ,'# hen Juftified,camtotfor the future perfeUly fulfill the Law of God ; much left can they do works of fitpererroga-tion 9 pleafing to God.

17. No >toorkj of the Regenerate, Internal or External,are tojoyn With Chrift s Sufferings and Merits, as any part of Satisfa&ion to Gods Jnftice for cur fins ; no not the leaft part,for the le aft fin. Nay, they make &*further indeltedto God, in that our be ft graces are Cjods

Vf*h

a*)

gifts,andthe exerctfe efihem is but a receiving more from htm: The more we do, the mere we enjoy, not only for, but in our duty.

18. Works done by the vp^tr of Grace^ according to the Law of grace or Nature, do not Merit either our purification or RemiJJtsn y as begun, continued or consummate at *}uSgement ; Nor yet our Salvation : No nor an] temporal f B!eJftng\ nor jet do they joyn Vcith £hrift in Meriting, as any fart of Merit,

19. T^jither Faith , Love, Repent ance,cr any Works of ours, are 4Hj/r*f efficient Caufes of our Rem'-ffion^ or fuflification (Coh-ftitutive or Sentential before God ) either principal or Ihftru-meptafl.

20. External Worlds, be they never fo gloriotu and coflly t .( a, the giving of all that we have to the poor ) are not fo much as ac-ceptcd by God^^ithout inward fncerity, and right ends : And^hen there is both fincerity , and right ends, And the Work materially good, jet is it not fo much as accepted by God, but only for Chrifi, in whom the defetls and ftnfulntfs if it are pardoned, without which it could not be accepted, fo far as for the perfon to efcape punifhment for it.

A Man would think, that among true Subjects of Chrift, who know what obedience they owe him, I (hould need to fay no more againft works; and among men of hoiinefs, one would think that this much fheuld fuffice to free me from the imputation of Popery: Unlefs the Flaccian fpirit be again revived. But if indeed k be true that Mr. Eyre, and Mr. Crandon fay, that the Pa-pifts give no more to Works then I, then I think the Pa pifts are left Erroneous then we have hitherto made the World believe. Do Proteftantsdeny to Works any more then I have here done ? In a word more, I do utterlj difclaim the giving of the lea ft-part of thrifts Office or Honor to mans Works. Now 1 hope my affirmations, wherein I (hall (hew what I afcribe to Works, will not be oifeniive, if they contradld not thefe Negations.

SECT. II,

3. liyfdnkjnd ofteth to god as hU Creator and Ruler, a perfeU •*■** obedience to all hU Commands, <Deut, 12.32. Mat.4.10. i. Mans Meral-I^tural perfection conftfted in hu perftcl internal

S. i,

(3>) rial and external conformity to Gods will : In difpofitive and aBual obedience.

3. Godis the Principal Efficient and Vltimate Final caufe, the Alpha and Omega, in Morality, a* he is in 2{*turality. His VoiB, is the fir [I caufe ofduty , and other Dunefsor Right, and the pleafing his will is the Ultimate end of man in all.

I know Gods glory ma) be [aid to be ourVltimateend\ But we muft take great heed how we under ft and that Phrafe : Not as if the thoughts or praifes ofman,or any thing without God, could be his Vl-timate end, or fhould be ours: Nor as if mans Praifes added a felicity to God, Reputative or Real, which fhould be his end 1 But it is the Communication and Manifefiation to the Creature of his Glory* even the Glory of his Greatnefs, Holmefs, Love? ^uft ice, LMercy, <&c, for 01.3.20. ever. Though the honoring of God in the Eftimation and Praifes 1 Thef 2.4. of man, may be our end too % as. it is duty to God, yet not our Vltimate Pfal147.11. end t much left is it Cjods, Now this Communicative Declarative Pfal.HM- Glorification of God is materially his end, becaufe it is the thing that Ifa. 11 . 10, mo £ pleach him in refpecl to the Creature : therefore the pleafing of Godis, as it Vvere, formally his end. This is alljpoken, on fuppo-fiticn that we muft afcribe to God, after the manner of man, An end, and the mtention of it, and a being pleafed therein: ( as Vve ufe to fay, (jod is mans happinejs objectively, and fruition formally ) For Vve cannot conceive or Jpea\ of God if we renounce fuch conceptions and exprejfions. So that the Ultimate end that man was made for % was to pleafe (jod, Rev. 4. 11. Heb. 10. 38. Heb. 13,16. 2 Pet. I. 17. Col. 1.10. The end as fuch, is, better then all the means as fuch. Pfal-11.7.and 4' ^ € Righteous Lord loveth Righteoufnefs : Such is the holy na-fc n6.8. tureofGod, that he is pleafed with Holinefs, and the Obedience of

Joh.i 6, 27. fas tfci//. H?e muft therefore intend the pleafing of him as our end, by a Cor. 9.7. Holinefs Internal and External as the means.

5. Chrlft came not to take down this end, in the necejfity or excel-Eph.6.7. lencyofit, nor ever intended any fuch change ; Which would have

K°vV10 ll ^ een t0 come as an €nem ) t0 G°dandman y and not as a Redeemer and Rev! 22.3. Reconciler^ Luk.1.74. Rev.7.15. Tea Chriftsown Death, Refur~ Heb.9.i4.and retlion, lntercejfion, fending the Spirit , and Government, are but ia.28. means to the pleafing of God i and they are means alfofor the restoring

of man to Holinefs and Obedience, that thereby he may pleafe God again, who haddijpleafed him, Was dtlpleafing to him, and in a necef-

<33)

fity of future difpleafinghim: Though the Communication ofAfer* Rom.6 6, 7j cy, andMamfeftation of Love , Holinefs, and other attributes of God " $,i4, &c.' Wert one "Principal end of Chrifts death, which wot much obtained fy™^'*' immediately in his dying : 7>r #*//> ** /*<*# /Mrf 0/ the further ^ om \'^i ends which Were to be attained to ma\e man again fo holy, as that he might pleafe god by his Obedience* and to forgive the mixture of hit fin which difpleafeth him : Of which more anon.

6. CMankind doth noWoWe obedience not onlj to god,as freMor , R om§ , 49Ig but to Chrift as Redeemer % and Relloron that Title. So that he is Mat. 18.18, obliged by a double bond ; and therefore his difobehence is a double 19, »o. tranfgreJfion,anddoublydifpleafingtoGod: So far is he from being ^V 1 *'^ freedfrom obedience by Chrift : which would be, </de jure, tom.ikc c ? o{ "*^ a us Gods ; i/de fa&o only,to make us Devils, or worfe : and therefore L u k. 19.17. could be none of the Redeemers Work.

7. Infidels, and all Vregenerate men are under an Obligation to pleafe God* and have means prefcribed to them by God, rrhich they ought to ufefor bringing them nearer to Chrift, and to faving faith

and full Vnion With C nrt fli f ^ at f° f ^ € J ma J ^ e ^ e t0 P^ ea f e God, And if they neglefi thefe means, they are iufily denyed the benefits of Vnion Kith Chrift, Which is the end, Ad. 17. 24, 27. Rom. 24. 15, Rom. 1. 18,19,20.

8 Vnregenerate men may do fuch works by nature and common 1 K j n . 2l ig Grace, which for the matter, and ad hoc, or fecundum qm^may Markio.ii/ pleafe Qod, and upon Which he may fee meet to manifeft fome approbation of them, and will not only forbear to execute his Jufiice for the failing of that Work? but alfooffome former works*, yea, of grofs fins : as in the cafe c/Ahab, Nineve, and others,doth appear, Pfal.78. Though ft iU as he is not obliged to this much, fo he never accept eth any Work of a wicked mtn fimpliciter, to the accepting of the perfon j nor to the pardon of the Eternal punijhment. .

9. Though Faith in Chrift be a fruit of Gods Eternal Sleclion, Ioh.j.i^v, and of (fhriflt Meritorious Redemption K and of the Holy Ghofl*s Ef 18.

fetlual, Special faving operation; yet is it mans All and Habit, and Kom ' IO -9-by the Precept made his duty, and by the Promife made the condition of our fir ft Right in Chrift as our Head and Husband, and our Cow junclion with htm, and confeauently of our fir ft Actual proper pardon of our fins, as to the Everkfling and greatejl puni/hment : It being the tenor of the promife or deed of gift, that if We will believe^ Wefiall have thefon % and /hall be pardoned and ^ufttfied, and have poWer to

F become

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become the Sons of God, and frail have Right to life.

I o. This Faith is called One att in a Moral fence, at taking a man to be my Prince., my Teacher; my M after, to be a HuJ-band 9 a Phyfitian,&c. and not in a ^Phyffcal fenfe ; for fo it is many alls : and that beth,\.As diver ftjy^d by the faculties of the foul -which believeth {and foH is 1. 1 he VnderjfandJngs Ajfent, 2. The wills Confent, with that Affiance which is an all of the ■*Affe&ion) 2. And as thefe alls are direr ftfyed from the divers Ob jell s^ and formal Reafons of the ob jells : Andfoforthe affent-ing fart, the formal Ob\ellis the Veracity of God, the Material Ob\e& is both the Verity of theEnnunciation, andalfo tke-Nattt-ral Verity of the Things contained there in, which are more then i\&.8.37. one. The Principal are \ . Chrift hiwf If, and that confttiered in Heb. ii. i. his NatureyOs God and as man, and in his office as Mediator, and ^7,8310,13. y 0 as Kixg^ prieft, Prophet j and in the exercife of th-je , as One ° [*g* that hath been born , lived perfectly , dyed innocently , Jatisfied, 1 Ioh. 5,'i o rifen again, and is now afcended and in glory, feigning a>id Internal, ceding. 2, The End of his Redemption, viz. our final bhffedncfs Rev.z2.17. in theunfeen Glory, and our pardon and (anHificationas the way ±ieb. io.il, an £ y e gi nmn g % l t i s rnore then one Axiome or Ennunciation, and more then one Benefit and Matter contained which w emu ft bt-lieve, which cannot be done with one Phyfical All of the Intellect, 2. nAlfo the Object of the will is mote then one .- I. The Direct Object is Chrift himfelf. 2. The Pinal is the falvation which he brings : l.Vltimate, in our Glory : 2. Mediate, or neerer, in our Pardon, Adoption and Santlification. Alfo Chrift himfelf is confideredas Good, and jo is received, with Love ; and as a. Be~ Tiefalv or, and fo with Gratitude pandas Cjreat and Magnificent, and fo with reverence and admiration-^ and as King, and fo by a confent of fub jell ion : f He is confidered as offered, and fo our Receiving is confent ; or he is confidered'as in competition with other pretending Mcpns, and fo our Receiving is Ele&ion. ^All thefe are but ok.€ Moral all , called Faith, or Taking, or Receiving £hrift as our Saviour ? And all thefe Natural aMs are effential to this one Moral A^' \ Cor. \6iZi.- II. Though Charity,as it refpelfeth other Objects, is no part of Jdh.i $V*7. this faith, yet as it reffiellcth an offered Saviour, it is as much Matth.10.37.- ejfentialto Tatth to Receive Chrift with love, as it is effential to a Saviour (the object of Faith) to be Cjoodfor us. For Good as

Good

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Good is received by Love. No* was it ever the intent of the Holy lob. 14. t r. Ghofi, tot<Me Fatihm Chrifi in fo narrow a fence as tncludeth PfaJ,*.i*. not live to him, when it is jav:ng Faith that isfpoken of. The like Luk * T 9 ' T 4 ' way b- fat d of Gratitude ; being a modification of aright Receiving, Rev. 12.17 J oh, 1.12.

I 2. This faith by which we are ysfiified andfaved, is the Re- j c> \^ 1. t 1 ,;* t ceiving f Jfus Christ as Jejus Qhrift ; and as a Saviour entire- Ron'. 14,4 ly y and as a Phyfttian ofour Souls, to care us of, and five pu J^ v - '•?> ,8 « from both Guilt and Power of fin, and the mifery due for it. *™- 2 -9> 10 j And fo it is the Receiving of Chrifi as a Prophet to Teach us , and a King to Rule us , and a Priefi, after the Order of Melchizedeckj now to intercede for us , and no-t only as a facri-fice for our fins, or a fatisfier of Jufticefor us % Its the Receiving of whole Chrifi.

13. It is net only without any ground in Gods word, but fully Col.1.5. agamflit, to fay, that faith jufiifieth only as it apprehendeth Pfal.2.12; Chrifi as a Ranfom, or Jatisfier of Jufiice , or Meriter of our Ma t- » • a8 » JufiificatioH, or his Righteou/nefs as ours, and not as it Receiveth I 9 ' htm as King, or as a Saviour from the flain and tyrannic of R on ' Uv0 * Sin ; If the word As rejpefi but the Aptitude and matter of 10,13. Faith, it is both; and the Scripture makes no finch difiwclion Mar, 17.7; here : but if it refpetl the nearefi formal Reafon of faiths Inte- Mar.9.7. reft in our Jufiification, then it it neither as one nor as the other, vV 1 ^ Though ex parte Chrifti, it be only his Ranfom and Merit, that fa- ioh]a "4*, tufyeth and purchzfeth our jufiification (otitis Chrifi as King 47348. that jufiifieth us a.lually:) Tet ex parte noftri, it is not our re- A &'-'$ 0 >33> ceiving Chrifi in one refyeB that procures one benefit, and our aa\ i© Re ceiving him in another refpett that procures another benefit; l2 \z ii, but it is the full r mcere Reception of him as our Saviour, tn all the A ft. ?. 31. effenttal parts of his office, which is the Condition of our R gbt in I°k.H.??, him, and alibis benefits that accompany him ; fo that the r.ccef- & 1 ** 8 & 8 * fity of diflirgHi'ki,g tie feveral caufes of our falvation in Chrifi, ^^ \ 6 or the fever al benefits which he bring* and we receive, doth not 27,33/ infer any n ere/fit y of afcribmg he EfeBs to fever al a&s of faith, or fever alrefye&s as it is dtfiinguifhed accordtrg to thefe fever al objects, or refpetlt in the object: Beeaufe Faith doth not make Ch r ifi and his .benefits ours, by a proper natural Reception, which is always a Pafiion, but by an improper Moral Rcception,pro~ ferly called Acceptation, andcaHed Reception RjputMtivtlj, asbe-

ft*}

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

14. The neereft and formal Fe*fin of Faiths Inter eft in onr far den and juftification? is not either becanfe it is Faith in Genere, nor becaufe it is haec fides, this faith in fpecie, that is? becaufe it is the Apprehenfion of Christ; For the object fpecifieth the alt? and to be an aft on fitch an objetl? is efftntialto that atl in fpecie .• to be an Apprehenfion of 'thrift is effentialto faving Faith in fpecie ; And it is not the Ejfence of Faith? Generator Special? that is the formal re afon of its inter eft in our juftifi cat ton .- But it is its being

I Ioh.f.io, a Condition of the promife? conftitmed fitch by the free Doner ;

II ,i 1. feeing it belongs to every free Donor? much more to the (*AbfoUte Ioh. t . t 1. & {JVConarch of the jVorld? to make his own terms? and determine of S« l ^j 1 7a 1 > t [ oe Conditions of his own Donations : and as Cjods will as Creator Tit. 3.5,7. gi'ves us the faculty whereby we Believe? and Gc ds will as New*

^j% Creator or Re'newer, gives us the Rectitude of that faculty? andfo lohj.^s,s9?frithitfelf' y fo*it'is Gods will as Dcnor of pardon, Iuitirication, 40.2-7.28^29 Adoption and Right to Glory? which only is able to-give our faith its neereft formal Interett in our Remijjionjuftification? Adoption? &c. In order of Tsfjtture, though not of time? it is Faith, before it is Jnftify ing or Saving. The Nature of the thing is before the office it is freely defgnedto.

I fhould have put this conclufion among the Negatives? becaufe it takts from mans AEl of Believing ? and not gives to it? but gives all to the free Constitution and will of the Donor? but that it was here neceffary to illuftra*e the reft.

15. Nor yet is it the goodnefs of Faith? as a good workj that is the formal Reafon of its Inter eft in our pardon and juftification (which was hinted in the Negatives. )

1 6. Tet is theCjoodnefi of Believingpleafing toCjod ; and as & 16 27 >2? * Entity andEvent? asfuch? is the Object of Cjods will? as it is the Heb. 11. 4> fountain of Entity and Event as fuch \ ( or the product of that 5,6,7. will:) fo is Cjoodnefs-LMcral the Object of the Will of Cjod? as Cen. 22.16. ftj s tke Fountain and end of Ethical Rectitude and (j oodnefs. And Jolii^o 10 therefore as the terms Love and Complacency, &c. are more or-& 19.21! ' dinarily and properly applyed to the Ethical acts of the fVill and Pfal.3 3.5. Affection^ which are in man mo ft excellent? then to the Natural Pro. 1 S*9 • aAppetite and Delight; and the Objetls of thefe Ethical Affeili-

ons^ are an Ethical (j ood (as the objetls of Natural Appetite is

a meet:

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a meer Natural Qood^ ) fo it is the mo ft feemly? and honorable? and Scriptural way of expreffion? to call thofe atls of Cj eds which are terminated en Moral (food? by the name of Love and Com. placeacy : thoi'g r fomettme alfo Scripture extendeththem to thofe acts that are urinated in Natural, (food: but ordinarily (j od ts faid rather to \V<UEnti y andafisas fuck ; and to love them? Delight in them, and be ¥ leafed with them as (food (J\lorally ; If without Faith we cannot pi: aft (Jod? doubt lefs both in and after be-Uevir.g we do.

17. Tea paith {and holymfs^of which anon} is therefore plea- See the fame pr.g to God, and loved by hi/A? becaup good Morally. hs truest hat Texts laft properly we muft not fay that the object is the caufe of Gods Atl? Cltcc *'

as it ts of mans ; But 1. // // but after the manner of man? and improper ly > that we ap^ly the Act rfelf to God » and therefore on the fame ground (o.ly with an acknowledged further impropriety} we may apply thu to him which is ihc definition of mans aQ. 2. Though as Gods-will-, loving? pleafednefs?&c. is his Effence? fo we may neither thinly nor jpea&f it? as caufed by the object ; But as it is either Formatter (.w Scocus fyeakS) or? ia:ione ratiocinata {as the Thomiits JpcakJ) cbflixct from his Ejfcnce?or at leafl quoad Denominationem extriniecatn, fo it may be Jaidthat God therefore lovethHolir.efs becauie it is Gzo&?andhatethfin becauie it it Ew\\;andfogive a Reafon of his Act from the Object. If it be but an Objective rejpect that denominateth Gods Effence to ^-Knowledge, Will, Love • So from the Object mufi the particular Acts be denominated? though there be no real diverfity.

18. A quatenus, ad omne valet confequeruia • If faiths for- Iob.1^.27. malir.tereft in pardon be? As it is the Condition of the Act of pardon , then what foe ver is fuch a condition mufi have the fame kind

of formal Inter efl as faith.

19. Repentance is made by Cjod in the Gojpel? a proper Condi- Luk.14.47, tion of our fir ft general pardon of fin? as -well as Faith is? Luk. & J 5.7. ,

13.35. Aa.3.19. &2.38. &ad.20.

20. Faith was net defignedto the office of being a condition of pardon? only or directly for the general good?:efs of it: but for a fecial fort ofgoodnefs? confiftingin a fbecial and peculiar altitude which it had to this office and honour. For God having determined toglorifie?lovc and mercy,it muft needs be by Free-Cjrace and gift: and determining to pardon us by free gift? there is no act fo direct-

Rom.4.16.10. h fa fa that office,as the acceptance of that free gift. It muft be an Luke 14.17- acceptance) or confent, becaufe Cjod deals as Retlor as WeU as Bene' 2 4« factor,With a rationalcreature, who is a free Agent, and therefore it Mk o!i \ * 7vere not fi t f ^ at ^ e foould have Qhnft, Tar don, ? unification. Right Mat.ii.x8,i9, t0 Glory ^ again ft his fVill: Nor would that ft and with the curing $0. of his Nature, or the giving him the u e or comfort of thefe Tttnefits, See before which are other parts cf Salvation^ and muft here begin in this fir ft therexts'' *ed con f ent ^ t mH ft ^ e An humble confent,oracceptance ', With free acknowledgement and bewailing of unWorthinefs : for the Receiver ismife-rable, and therefore muft receive humbly ; and the Grace is Free, and penitent Confeffton is the Acknowledging and Glorifying the freenefs of it : It muft t be a loving acceptance, becaufe the Object is eminently good in it Jelf,and to m : h muft be a grateful acceptance, becaufe the benefit is fo great. It muft be an acceptance of Chrift as our Guide and King ; becaufe 1. There be ends of his own to be refpecled as well as ours : G ode annot intend man before and above bisoWn Glory • Nor muft we : Chrift will be had only on terms honorable to himfelf, as well as profitable to w\ Asa Husband, Head, Mafter, Lord, and not as an equal. 2. And becaufe alfo that his Teaching, Guiding^ , and Sanctifying mis a Principal part of Ins faving us; And fo for our felves we muft fo accept him. So that Faith in all its parts and refpeftsy is in natura rei, fitted to this office: Infomuch that We may in fomerefpectcaUit,Ihe Law of naturtWhichimpofeth Faith on Redeemed man ( all the preparations confidered and fuppofed ) at well as we may call it the LaW of nature Which impofedperfect obedience on per fell man.

sAlfo the Intellectual All before all thefe muft needs be Pure Belief, becaufe the Object was a meer promtfe 9 *nd anunfeen bleffednefs. So then you may fee that it was not the generalgoodnefs of Faith,asa Vertue or goodlVork^ only, but it was a peculiar Aptitude that Faith had to this fpecial Way of conveying Salvation by Free-grace, for which God made it the condition thereof. .Pfel.f0.-5. 2I - The ver ) mtHre °f this faving Faith,is to be a Heart-Cwe-

Col.2.6". nant of a (inner With Chrift as a Saviour ( and in him With the of-

Ioh. 1.1 z. fended LMajefty : ) Even as is a Covenant of a woman to her huf-Mar.3.34« band t +a ^ouldier to his Commander, a Subject to his Prince ', 4 Ier 2. i± ' Scholler to his Mafter ; It is our becoming his Difciples • *Mac.ai.z8 3 22. Th'S Covenant containeth an Engagement to future Obedi-

jo, ence : So that though our fir ft faith be not the fame thing With Obedience

dienceto Chrift ( at lea ft its diftincl from all ether following obedi- p fa j 2 j, ,^ ence as is of or efaid) jet in taking Christ for King, it effentially con*- , Cor6.i'o. taineth a Refolution and Covenant to obey him. Ioh. io. 27. &

2 3. Though Repentance,being a condition of the promife of pardon, 5* 2 3 • have the fame formal Inter eft for kind in our pardon as Faith, Jet in that they are made conditions upon fever al grounds ', and from vrry different Reafons in the nature of the A els, therefore there is a great difference to be put between one and the other in this bufinefs. Faith is A a. 10.»1. therefore m.ide the condition^ becaufe in its nature it is fitted diretlly & u * ^| lj * U ad ipfam RemiAion^rn ; It is commanded and appointed to this office, Aa.5.3 i. for the immediate nee ffity anafitnefs oj *>, to our obtaining pardon as* 1 Tim. 1.15. pardon : For it is not Repentances but Faith, which is the accepting Heb.6.1. er receiving applying Acl or grace ( which is called its Inftrumenta- ^^'*' litj by Divines -. and ift his conceffion will fatisfie, I Jbo uld be glad ;) a d 2.3 8. But Repentance is made a condition of par don t on another reafon, & 17.30. & (though as neceffary) viz. Becaufe Without it God and the Re- 26.10. & 3. deemer cannot have their end in pardoning us, nor can the Redeemer l 9:

do all his work^for Which we do accept him. For his Workis, upon the HofiVi ' pardoning ofw 9 to bring m backjn heart and life to God, from whom pfal. 2.2.27. yve were fallen and ft rayed. This was Chrifts work^, to feek^ and fave E 2ck. 14. 6. that which was lift. Tobeloft^istolofeGod. To befaved, is to be & l8 B°,J*i brought back to Cjod. Therefore the conditions which Chrift maketh j 3 * * are, as if he Jbouldfay, If you will be faved by me, ariH are willing cr% * 7 * that I (hall bring you back to GJB, I will both bring you into his favor by pardon, and into a capacity of perfonal pleafing and enjoying him. NoW our Repentance is our confent to return to God % and the change of our minds, by turning from farmerfin that Was our Idol, and being willing by Chrift to be reftored to obedience. Vnderftand therefore (as Ifhallfay more anon) that pardon of pa ft fins •> is aftep toour futureSanility and Obedience, as one of its ends. Therefore doth Chrift pardon what is paft, that We may be in a capacity acceptably to return to God by obodience* And therefore we ntuft frft turn to him by Repentance, which i* a purpofe of obedience, before he Will pardon us. For Without this he cannot attain the ends of his pardoning HSm I have Animadverftons from a ynoft Judicious Learned Divine, that thinks indeed Repentance and Faith to be all one : and many others are of that mind. Infome refpetl it may befo : but not in all : of which VU not ft and to fpeakjtow.

This 1 fay , that men may fee I do not Level Faith With Repentance,

much

(40) much lefs (as they charge me,) with atiual external works of obedience^ which in thisfirfi Remijfion and fufiification, I take not to be fo much 06 exiftent.

Though when the ^uefiion is,why Faith or Repentance have fuck an inter efi in our pardon, we give the fame anfwer de ratione for-mali, becaufe God hath made them the Conditions of his promife; yet we give not the fame Reafon, a natura & aptitudine a&us; but very different, as is declared. Ezek.3 % . 11. 2^. As the Commination is but the lafl part of the Law, andfub-Iam.}.$$. fervient to the precept which is the principal party and as the penalty is not intended by the Legijlator propter fe, nor propter fe loved or defer eel by him, but upon fuppofition of difobedience % by which his principal Will is violated, and for the prevention of fsich difobe-diencefor the future ; fo in refloring the finner, the promife of par-Heb.9. r 4 • £ on or i m pf, n ity u a means fubfervient to the Cfrtoral Law ; and the Eph. I. io. remitting of fin is not intended to be abfolutely the principal part of i Cor.7.ip. our Recovery to (Jod 9 but apart fubfervient to our real Renovation Gal.6.i ?. by Sanllity and Obedience, as imperfectly now begun* and to be per-2H C2 \J 4 V felled hereafter. Our firfi general pardon is, that We may efcape 2 C° "0 " 6 Gids wrath , and be capable of acceptable Obedience for the future : i^ct.1.1. 0 Hr foxing particular pardon of each particular fin, is that, we Hcb. 5.8. may efcape Gods wrath for that fin t and may have the blemifhes and a Tim. 2.21. defers of our obedience fupp lied, and healed, and covered, and may be continued in a capacity of acceptable obeying for the future j which elf ewe could not be, feeing the defeHof the be ft duty deferveth con* demnation; and therefore it is through pardoning grace that thede-fells mufl be covered, that it may be accepted.

25. Yet as our unholinej r s and actual fin, is confidered, not in it felf 9 04 difobedience to God, and as diff>leafing to him, but a* apcenal mifery on us (posnal by accident, as committed^ or not cured, or not removed, though neverpcenal per fe) fo to far.Elifie is to pardon. Pfal.Sx.x 2. For pardonis of three diftintt forts. 1 , Conflitutive, by God as Le-gifiat or, giving us right to Impunity. 2. Declarative or Sentential, by God as Judge,deter mining our Right. ^Executive, by God, as Executor of J uflic e, in taking off, or not infitHing the penalty* In the firfi resjell, to give right to Impunity, containeth the giving Right to fanclification, fo far as the Want of it is confidered as a pH" ntfhment. In the lafi relfec!, non punire, containeth among other things , the not denying w the sjiritand grace , andfo not leaving

m

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us to our ft Ives in unholinefs and difobedience* And indeed fin is a pumfbment to it felf, and fin and unholinefs it felf t id not the/eaft part of that miftry of thefinner ; though ftill it mufl be SfiinQly confidered as fin and punxfhment, and how it is both.

26. So proportionable in the life to come, whither all thefe prepa- p^™, 1 ^'* rations tend, our own impunity in heaven u not gods ultimate end, Kev'1.5,6. but a means to our perfeft pleafing and glorifying of him; and not & 19 ? 6,7, onelyglorifying him objetlively, as We are pardonedfinners, but fur- 8, 9 .& 2 o.£. ther pleafing and glorifying him atluaRy : being fuch perfected crea- & 7- " 5' & tures, and doing him fuch per feci jervice of praije, at is mo ft agree, able to his blejfed nature, and Which he can take complacency in* Yea, though you confider our glorification and perfection it felf % as the tjfecl of pardon , becauft pardon gives us right to full impunity, and the poena damnt ispumfhment, as toed as the poena fcnfus, yet the fame fanBity andphrafes, as they are our impunity, yea as cur felicity, are below themfelves confidered as terminated in God,and being the perf eft pleafing of him.

27. Therefore all the righteoufnefs or perfeBions of the people of Mac.5.10. God in this life confifieth not in the meer pardon of their fin, as R ° m6 16 -difiinBfrom holinefs and obedience, but they mufi needs have alfo a ' j0 * 7 ' perfonall righteoufnefs, co-fiflingin the holinefs of their hearts and

lives : Which Scripture mofl frequently mentioneth, and Which all Divines confeft 9 calling it by the name of inherent righteoufnefs.

28. The more holinefs and obedience any man hath , and the left T Cor. 10. 11. unholinefs andfin , the more lovely and pleafing Uhe to Qod. And & ii$i ji. the leftfin any man hath, the lefs he hath to be pardoned: And the ' ^ oh * 7 > b > left is pardoned, the lefs he hath of that fort of right eoufnefi Which ^1,°! " , confifieth in free pardon* through the blood of Chnft, therefore the

mare any Saint hath of the right eoufnefs of fanBity and obedience f and the leffe need ofthat which confifieth inremijfion, the more pleafing is he to Qod, and more fuitable to his Will, as he is ReBor of man- R kind; yet he will deal injttrioufly, and as a Calumniator, that /ball Col 412." run away With one piece of'thu, difmembred from the reft, and fo of 1 Thtf. 4 .$. the true fence, and/hall report meer ly f that I fay, that he is mo ft 1 P«.x.i*. pleafing to God, that hath leaft imputed right eoufnefs, or leaf! remif-- ' Pec -? *' 7 ] 8 fionoffin, much moreifhefaj QHe that hath leaft of Chrifts righ- pa1 4 *7 ' teoufnefs] ; -when even inherent righteoujnefs is Chrift slight eoufnefs, who 14 made unto us Wifdom, Rtqhteoufnejs, and Sanclfica-tion,in that he effefteth them in us by his Spirit. My experience of the

G impudency

S ? h Vl 'Mpfdwcy *f r C*iftmv$4t*rj caufeth me to add this Caveat, on fore lo'virgux's. fi^t of their attempts.

29. Therefore tt is thtt every Clgrifiian mafi fir ft bexd the powers of his feul, for hot'nefs and obedience, and for thefely out the fir ft of his care and Lbour, and but covjeejuentially for Rtmiflion of Mar. 13. 3 l, fi n * becatifs of his unavoidable failing in his fir ft attempts for obedi-55 7. er,ce - OtherWife, if before the fin is committed, the Right emfnefs of

j Cor. 15. 13. Remijfu/iWerein order to be referred and defined before the Righ-\J' [L 'z \ 6 ' ttQU S ne f s °f °k*dience, then a man that fhonld ufe his utmoft endea-L ul .ia 37. votir t0 cwtit m manyfinj as he could, or at leaf?, as he could hope k Eph.tf. :0;i 1, flould be pardoned, and he that finned moft, that he might have the 1 z, 13 , 14,1 8. mo ft ufe for par don % did take the moft pleafmg ceurfie to God, and fo &;.;j4 3 ?A7. men Jhculd fin that grace might abound. Then Which kicked imagi-

nation t nothing is more contrary to Gofpel- Cjrace. Aer. 13 20 J 3°« Therefore it is alfo^ thatGoddothdeter men from fomegrea-11, y. ter fins, as more difficult to be pardoned in fome refpetls^ then left :

He\ (£. that is,They fihall not have the pardon of them, at le aft fully, on fo & i°.3 °i 51 quick andeafie terms, as the other : nay he de'terreth them from go-^Y?** ingfarinfin, either as to the int en five increafe, or the continuance of zl f ' * '* ttmt, left he cut them off, or withdraw his Grace, and give them up to Rom. 8. 13. themjelves, and pardon them not at all : He chargeth them tofeek him Mar.j.iiiiij while hemay be founds and call upon him While he is near* and that i 3,M,a9j3c. tfog wickedforfake his way, and that they harden not their hearts, Lam 3 42 but hear while it is called to day, left he fWear in his Wrath 9 thut they ler.s .7. Jhallnot enter into his reft. Nay, there is a fin which he will not par-

] fa. 4 3.24. dor,but hath excepted out of the Ail of Remifsion, va.the final nop-Mai. 2.17. performance of the Cjofpel-conititions, of Faith Repentance and fir, cere I a. 1.12,13, . new obedience, andthe Blafphemy againft the Holy Qhoft, (what-Pf.9 5,io.& foeverbefaidoftotall ^peftacy aljo.) All Which [hews that Cjod, 78.40. as ReElor^ Would have tis rather to obey him-, then put him to pardon

Eph.4.3 c. our difobedience : Santtity being ourjanity, the health of our fouls, Amos a.1 j. an £ pardon y Ht one part of the cure (curing our oWn lofs and mifery, but not our mholinefs as fuch,) And Qod would have us rather to forbear wounding our felves, then to make wounds for him to cure* zAnd therefore, dtfobedience ( Which muft be pardoned) is commonly called in the Scriptures, the difpleafing of God, and the offending him ; it is a wronging and abufing him y it is a preffing him, a provoking him, a grieving him % &c. And God would rather have us forbear this, then to put him to remedy it \ and is better plsafed with

not?

r4?)

not-grieving him, not difpleafing and offending him, not abufing bin*, then to do all this, and then feei^ a pardon. Thongh its true , that When We have foolijhly offended , a pardon through Chrifts blood doth blot out a 1 1 the gut It or obligation to punifoment.

I fyeak not all this of Gods Decretive WiU de Rerum eventu,«0r do InoW dfpute, whether according to that he Willeth fin y and whether tt be fit to fay ', that (iod had rather David committed Adults ry andCA'urder by Gods permiffion , and be pardoned for it s then not to commit it : Theft I now meddle not with; but it is his Will as Retlor, de aequo, Bono, Debito, Jure, that I ffteah^ all thu of : And jo Inherent Right ecu fnefs is thus pleafingto God.

3 I. Hence it is that Chrift himfelf, 04 Mediator; and Redeemer, in fatufying and procuring pardon, is a Remedy, a means to our Re* covery, away to the Father,&c. It 14 one end of his bloodjhed and Mat.t1.57. Redemption to procure us the Spirit, and reftore us to a fiate ef Ho- 1 Joh.$.?,£. linefr, and to purifie to himfelf a peculiar people , zealous of good Ma .1 21. rsorkjflix.. i.iq.&toVtaJb us & clean few >th at hemay prefent us pure * ' 11 ' and acceptable to his Fat her,without ffiot or wrinkfej^ph . 5.26,27. 1< h 146 Tet let none fay here, that I make our own fantJity to be a better Mac.9.' 2 . thing fimply then Chrifts fatiifaclion or merits, in making it the 1 Joh.3.8. €nd % which is al^^iy better then the Means: For, I. / make it but Hc ^-l 1' 1 1-ont part of the End, and not the whole (nor do I fay that it is the Ultimate End at all:) And it is the whole End that is better then the Aleans. 2. And it is not fimpliciter & materialiter, that the £nd is alway bitter then the means , but its only true of the means in the f0rm.1l notion of a means, and not quoad naturam rei. If any further ob\ell, that God is better pleafed to have the world Redeemed by Chrifl, then to have had them keep their innoce^cj, and to have his own people fin, then to live perfetllj , or elfe it fhoull not fo come to pafs. I anfwer, Th-s *s tranfire a genere ad genus: It con' cerntth Gods will fe Rerum Eventu qua talis, of which I will not no)X> dfpute ; and not his Retloral Will, de DebitO & bono Morali. / doubt not but God car. fee that he be no lofer by fin, or t'fe he Would not permit it : But I am not now sfeakin^ of that Decretive Veil! about everts s Which in mofl things is fo far above our reach, and therefore is called by Divines, his Secret'Will; but of that Will by which he is the Fountain of ^Mo*al Good, and Cjovemeth the world^ and which is more Within our rc.uh , and therefore fittefi to govern our exorefftons : and which in the Lords Trayer we

q 1 pray

(44) pray may he clone in Earth as it is in Heaven,

32, Hence alfo it is that at toe increafein Holinefs we increafe ik Lok. 1.5 1, favour with God : which if it might befaid cf( hrift who never had Heb.j .8. an y <jj r i va (j ve defeSi of Holinefs* but only toot to increafe in the ex~

Mat.i 5.10,1; -r r ■ 1 > r 11 1 1 r 1

luk 19.17 trctje of it, having no fin at all, how much more of us, who are re*

24,15. J moving (till from our Corruption and finfulprovocations of God.

Prov.i 1.20. Though if toe take Gods Love ufignifjing only his Decree of doing

Mar.10.15. Good to us Eventually ; it hath fo no increafe or deereafe, and is the

HcTu'ii f ame ^ e f ore rve are Regenerate, born or Redeemed r as after, yet take*

2 Tim. 1.11. '*£ *t (as 1 before fhetoed it is fine ft for us ufually to take it) for

1 Cor. 1 j. 3 4. the All of his will as the Fountain and end of Morality, and as he is

conceived {after our low manner of Conception) to have that tran*

fcendentlj and eminenter, tohich formaliter in man we call Ethical

Vertue t GooAnefs, Holinefs, &c. wherein conjiftech tfaeperfections of

the fVill, and fowe may,ree muft fay, that we increafein favour

With Cjod, as we increafe in Holinefs and obedience, and the better

any man grows\the more Godloveth him tohich tohether it can be (aid

ef his par don,which addeth no more to him t but the continued or renew*

ed Right to Impunity (and therefore moft Divines faj Juftificationis

perfetl, but fanBiftcationis ftill to increafe) I leave to confederation.

3 3. Hence aljo it is,that in the ft ate ofperfection tn Glory,t here fhall

Rev. 11.27. be no more pardoning of fin,(though the remembrance efrbleffed effetls

Eph.5. 26,27. of former pardon fhall be continued, and we fbaUpraife God for ever

for redeeming us fry the blood of the Lamb) but our Holinefs fhall

be per feci, and our Right eoufnefs from that t ime fortoard only in*

herent (though as to former fins, toe ft ill fhall retain the Righteouf-

nefs of Remiffton) ' which ihetos that per fell: holinefs and inherent

Righteoufnejs, is that which God is better pleafed with, then to be

ft ill remit ting fin, and covering our oton faults -, or elfe he toould not

make that the ft ate of our perfection, tohere he fhall attain the end of

Chrifts blood ^and all his means and workings fully,and toe attain the

end of our faith, hope and labours.

34. As fubjeclion and allegiance to God goeth naturally before our finning again ft him, and fo before the pardon of our fin, fo token the finner is Receiving C hrift by Faith , he muft fir ft in or* der confider him as a Km?, Ruler , and Teacher, before he confider or Receive him as the Pardoner of any future fin againft (fhrift y •which ( though it be like to meet with relutlancy with thofe whofe principles it fubverteth) is jet a moft evident truth. For pardon pre-

jstppofeth

Luk. x 1.2.

(4$;

fuppofeth fin, and fin prefuppofeth a Law and Lawgiver and fob- Io{h ^. % iettion : There is no fin but agatnfl a Law and a Soveraign, and Mat. i8.1*, »# pardon of anything but fin and pumjhment. ic «

Henceit follows that as to the future, we Receive Christ firfl \^ c } 9 ' %7 ' and principally tofantltfie,ruh ana guide us,and bnt confequently to ( ^i^ 6 ' pardon the tmpgrfeMion rf our Obedience and our atlualfins, which R om . 7. 1 9* we would fain avoid and be without if we could : But Obedience is 2 4>* J. intended before the pardon cf difobedience. Sec'tefcr*'

3 5. Tet herein is a main difference between our firfi andfecond Allegiance ; between our firfi Jubjetlion to,and Acceptance of god- ^"'JJ* * 8 ' Creator, and Q od-Redeemer , God as Ruling by the Law of\Vorl^, R 0 m .3.15. and as rul ng by the Law ofGrace,\iz- that we had no former faults Luke 1.74, to be pardomd,when we were firfl fub eftcd to CjodasCre.itor en- 7 5)77-lr; but we have a mountain of debt, 0} crimes, oj guilt upon our mar k w ell:h:t backsvhen we are firfi called to Accept of and fubmit tothe Re- 1,1,3^ *. deemer • And therefore as to all this former gult, we do define ioh.5. 14.& Chrifi,firfi in the order of our confide ration,as one that hath fatis- 8.11. fled for its, and paid that fcore.and will pardon all thefe former fins, £j*l» 8 ?« 8. upon his Cjofpel terms, before weconfider him as either to govern ar * 7 * 2 *' hs, or pardon our future fins. But this proves not that pardon is firfl accepted or received before Chrifi as Lord, though ;t be firfl defired by m : Tor the order of nyfcceptance and participation is net the fame as theorcLr of'Dcfire « For Acceptance mufi follow the Order of the gift or offer, but Defire may run before it.

Here alfo it appears, that there is a great difference between our Receiving Chrifi for the pardon of pafi fins, and of future fins, in cur confideration and intention. Alfo a Chriflian may lawfully wifk And pray againsl the need of further pardoning Cjrace, and hope for the time when he fhallrcr.ew his need of it no more: But he may notwifh for the time when he frail have no need of bemginherent-ly righteous * perfectly holy and obedient. -

g5. Chrifi never dyedto Reconcile (jod to our fins , nor doth w^i. 1. 13. Cj od through Chrifi love, or accept our fins, though he do accept Htb.i o. i6 y 4 Duty that hath fin commixt •- nor doth God like fin ever the bet- r 4> 3 ° % 3 ] • ter becaufe it is a member of Chrifi that corxmitteth it « nay, as it N " m - 3 * •* *. ht th may aggravations more then the fins of aliens, Jo in refpetl * £ ', $ , pf them fa haterh it the more. Of a truth I perceive {better up ' **

on thefe convincing confederations then heretofore I did} that God is no resetter of per fans, but in every Nation hi that fiaretb him and worketh righttoufnefs is accepted of him.

G j 7, *fc-

(46)

37- Nothing but fin needeth far don by Chrifi: And he never pardoneth any while they are in their Rebellion 9 and under the full £€t. 1 1-19* dominion of fin ; But when they in heart and (Covenant Return to Aft. a^. 18. their Allegiance,to their rightful Lord by the Redeemer, then doth Rom. s-i©'. fa pardon all fins pafi while they weretn Rebellion , awd putteth 18 io zo ?i thtm in a fure -way for the pardon of their future imperfeci ions & '5.6.7.' of obedience : fo that all their future pardon but of'imperj : etlt-locl 2.1 2)i j, ons, or fins con(isting with their Allegiance^which fiill imply fin-*4. cere obedience • but it is not of the fin of Rebellion,or Renouncing

fcz€k.i .30. t ^ r s overa ig na g a i Hti nor of denying totally the fon by Apofiacy .• fhouldthey do this, there were no more facrifice for fin, but a fear-full looking for of Judgement. Whereby it yet further appears that our pardon offins after Conversion, is not our whole or only 0$* Righteoufnefs ; but as to our fiatebdoie Converfion , the par dan

of our fins then committed , is all our true Righteoufnefs: unlefs improperly, fecundun quid, comparatively, or the like, you fhould call a wicked mans works Righteous,when they are lefs unrighteous. Teajhis Righteoufnefs,which confifieth in Remiffion of our pafl [ins, doth in order of Mature follow our inherent Righteonfnefs ; There is no Adult per fon that ever part aketh of this, commonly called Imputed Righteoufnejs, till he have firfi the inherent Rghteouf-nefs of Faith and Repentance, which contains a refolution,for future New Obedience ; though yet he have not actually fo obeyed .• y?a, and, that actual obedience follow e thin the fame minute cftime according to the opportunity 0} exercifing it , and thats ever in forbearingevil ; andat joon as m?y be in doing good. So that its Gods fi ab lifted order,that the inherent Righteoufnefs of Faith and Repentance (hallgo before the Righteoufnefs of Remifsion , as the condition of enjoying it,

3 8. There is mfuch thing in rerirp natura, as a true Righteoufnefs, which doth not formaliter make the per fon fo far Righteous. It is a contradiction : As to fay, There is whitencfi which makes 2Ioh.3,7. not white^ or Honour that makes not Honor abl : Or merit that makes not defervixg, or fimilitude that makes not fimiU : Or parity that makes not parent \ or Paternity that makes not pa-trem, &c. Rom.5.1^, 39. To make jufi, is one ( the firfi) fort of \nfiifying, com-

17,18,i 9,22. monly called (fonfiitutive, as the following forts are efieeming jufi, compared. Judiciodiicretionis, and maintaining jufi, Apologetically by plea,

and

(47) and fentencittg Juft,definitively by Iudgem nrphkhUthe moft proper and perfeft. Other fubfervient forts there be, as by witneffcj, &c.

40. There is much more goe t to the continuing and confummating ^ 3 f» ! » $6 % our Juftification, then doth at firft to juftifie us t as to the condition ." 7 " on our parts, to be performed to that end. Faith alone without ex- Mu.^.14 \c ternall aft s of Obedience, doth fuffice to our firft Justification: Tea, 1 Ioh.i. /. the firft folitary numericall aft off.uth: But fo it doth not to the R < v -*». continuance. For there is ft ill requifit e thereto, 1. The continuance j^^^^' of the Habit, 2. And renewing the aft of that fait h % 3. The additi- flohi on offincere Obedience: and many particular Materials of that 1 j,18,2V.' Obedience (but not all) are made fo nee e^fary, that without them, Wac.18.35. the obedience cannot be fine ere ; as to be Hnmble, to forgive others, to love one another in Chrift, to be merciful, to confefs Chrift, and fujferfor him , if called to it, &c. thefe mujr be in the Habit, and ordinarily prevalent in aft, upon op fort unity*

1. Arg. The word exprefly conftituteth thefe Conditions, of See after of our not lofing our ft ate off uft ifie at ion , or of continuing it-> there- JJ 1 * more. fore they are fo.Iloave formerly (hewed it in many Sciptures. 2 Arg. c •' l6 > Our firft faith having the true nature of a Covenanting With Chrift^ and giving our felves to him,and taking him j or our Lord-Redeemer', therefore it follows, that as the Covenant making and Accepting Was ofnccejfitjy as the Condition of our firft Right and Remiffion, fo is our Covenant keeping, oftheiameneceffitytoour continued Right; and that God is,as it Were, difobligedjf we [hould not k.eep Covenant. And the keeping hath more in it then the bare making. No Covenant Relations ufuaRy are entered among men, but the Covenant keeping is more then the making, and the Condition of their continued Right more then of their firft Right. So it is with a Subjeft to his 'Prince, Wife to a Husband, Souldier to a C on9man der, Scholler to his Teacher, Servant to his CMafter, &c. Promifing will give them the firft Right ; but ptforming (in the ejfentialsjmuft continue it, or it willceafe. For the end ofthe promtfe Was its performance : And in that refpeft faith , which is the Covenant, ts infer1our to 0 be hence which is promifed ; though in other refpefts it may hefu-periour. 3. Arg. Ifthere Were no more necejfary to the continuing of eur Juftification-, but onely the fame thing which did conftituteit, thenwefhculdbe 'uftified by no one aft of faith to our lives end 7 hut only the firft tnftantaneous aft, andfo our faith after thatinftan*

ficxldi

(#)

fhouldnever more be Jesftifpng faith. But thatsfalfe \ for Abraham is (aidto be fttftifiedby An aSi offAtth,which was not his firftxfo Was H ahab, andfo are we alL So that more is required\ as the condi-tion of continuing it, then beginning it. iloki 9 4 1, H e n c **if°*t*tP* ars > that though We Are fimul & femd,

ic %. x,'*.' miverfally J unified from all jhe fins of our Hnregenerate ftAte, yet We Luk. 11. i . Are not fo from aI I following fins • and that there muft be a continuing CAufe of our continued Iuiftfication ; which is {for the neerefl efficient) the continued MorAll aft or force of the remedying LaW> or thepromife. See all the 42. Hence alfo it is evident, that Juftification or pardon, as to the

Texts cited prefent exifience of it to a *Behever % is atluallandnot meerlj condi-before to tionall, as it was before Believing : But as to the continuance, and

p * ' renewed pardon of Renewed fins, and the confummat ion, it is conditional! ft ill. Arg. I. Its evident in the letter of the premife, (jiving even to 'Believers fuch Remiffton and Iuftification, if they perfevere^ if they forgive others 9 obey, &c. Arg. 2. Elfe (as is jaid) no one isftt of faith it felf, but the fir ft could be the condition of par don y tf it did not remain conditional/ as to the continuance and renewaR. 43. Salvation is as freely Given-as our Iuftification, and on the om 'l , \* 1 * f ame conditions as our full Iuftification at Judgement is ; for Rom.4.4i?> that Iuftification confifteth principally but tn determining our right 16*. & 5,17, tofalvation by pnblick [entence And it is as much difhonorto Cbrtfts 18,ix. & 6. blood and Free-Grace, to make man his own Glorifyer , as pardoner, 25. & 8.i,i, Qr t0 gi ve the honor of fori/l to man % in the matter cf falvation^ as Heb.i 1 \ \2 mu ch at in pardon and Iuftification. It u therefore a vain diftintlion Tit. $.4 1,6,7 Without any ground in Scripture , to fay that faith onely is the con-tph.i 4 3 5>', ditionof our finall Iuftification^ but Works alfo are conditions of the 7*j9> Gift of Glorification* And to make one atl of faith lufl ifying (viz.

the Apprehenfion ofChrifts Mighteoufnefs) and another favir.g^ or adopting, as the condition ofthefe f is meerly Without Script urejvtich diftinguifbeth not faving from juft ifying faith, as to the nature of the aft. , 44. It is a Chriftians duty to make his own continued, renovate^

at. .11/14, and confummate Remiffton of fin ^ and his falnation , one end ofhis C0I.1.H313. obedience : And to workout his falvation with fear and trembling : Phii.».i 1. and the contrary dotlrine is pernicious and intollerable. Therefore our Mit.ii.iz. obedience is fome means to thefe ends \ therefore called, The way to Rev.xx.i4. thtKing d om ,

(49)

4>. Though Chrift only hath fatUfitd for our difobedience] and merited oht pardon, and (faufeth us to perform the Conditions of the Neft Covenant t yet he never performed thefe for us in his own per-fonjo free us from that performance:He neither Believed in kimfelf, nor Repented by a change of mind % in our ft ead ; nor Vvillfave us,if we bo it not our [elves. TSfor did he ever procure or intend a pardon, for the final nonperformance of thefe Conditions.

46. The Covenant of Nature {or Veorkj) giveth us no Pardon of^ 0 ™ J-fc 1 * ftn,noryet will it pronounce onrperfons Righteous (fimply and pro- l*'~?'* 7 &7 per ly) for our m oft fine ere Obedience ■> while it is imperfeU : fo that I? ' 14 ,i 5 1 , 16*. neither our imputed R*ghteonfnesfs is given by that Covenant, »0r Mac* 5.46. our inherent Right eoufnefs at all Denominated a Righteoufnefs (m

thefenfe before exprejfed) b) that Covenant. 'But it is the New Covenant thatgiveth us the right eoufnefs of Remiffton, and Imputation, and Denominateth us righteous becaufe of our performing its Conditions fo far , and upon both denominateth us univerfally Righteous.

47. The Law u the rule of *}ujgement t as Well as of Duty ; by which Duenefs or Right is determinedfcntentiallj, as it is conftituted

firft. To Judge by fentence,is the Genus, Which confifleth in Iufti-loh. 11.48. fication y or ^4bfolution,and adjudication of the Reward as one Speloh «*' *V~> cics, *nd Condemnation as the other. As the Law hath two parts, ** ,2 A> 2 * J the precept and the fanElion, one determining what (ball be Due from ] 0 £ , '{£ , * m to God, the other what /ball be due from Qod to us . fo the A ecu- 18,19,3 5, g 6. fation and the Iudgement hath two parts. The firft is the mediate, ^.7,11,12, neareft, inferior part {in Iudgement) as referring to the other as *l> z +> l6 * the end : Andfo the Accufation Will be this,£Lord s tbefe arefinners, lO °™ 0 mD:Ked or have broken thy Lawf] This is but in preparation to the Conclu* R om . z . 16. ' fion , which is ^Therefore thej are not to be abfolved and glorified, Aft. 17 $ T , but condemned."] The Antecedent mufibe confined [_we have no* p "« 4, u 6 -lufiificationfrom that charge in itfelf confidered] The conference'.**' z £' u to be denied, andthe reafon given \Jefns Chrift hath died for us, pf a i. ? 0 .' and We are pardoned for his Merits : and therefore we are not to be lam. l, 1: condemnedjbut to be glorified, though we have finned. J In this part of lufiification mans works have no partnerfi-Ap With Ch r *ft* Righte-oufnefs, or Remiffion of fin ; But this much will not ferve the turn : For feeing Chrift himfelf was given With his benefits^bj a Law of Grace and upon certain conditions, and did rule his redeemed ones by th.it LaW ^therefore the find fentence Kill be by Chrift,as Redeemer,

H and

(5°)

and According to that Law (with all that are under it) : Andthere' fore the next Accufation Will be [Lofd, thefe are Vnbelievers, Im-penitentjr Rebels againft thee the Redeemer ', and did not Perform the conditions of thy promife, or LaW of Cjrace~\ that it the Mediate Accufatton de Reatu culpa?: From -whence it inferred the remote and the ultimate quoad reatum poena?, thus, [Therefore they have no Remijfion of fin according to thy Vromije] and [therefore they are liable both to the common condemnation offtnners, and to the great' erfpecial Condemnation of unbelieving impenitent ftnners~\ Againft the firft Accufation no man it Juftified but by his oven Faith, Repentance and Obedience, that it, by pleading not Guilty* And if this Accufation be not brought or fuppofed againft men in Judgement^ no man can be condemned (at leaft that hath heard the Gofpel) : For it isonely the Unbelieving, or t Impenitent, and Rebels againft God-Redeemer, that fhall be condemned to Hell, becaufe being fuch, the former Quilt it not removed, and a Greater is incurred* The foul that ii Juftifi d by its own Faith, Repentance and fincere 0bedienca againft the firft Accufation, it confequentially Juftified againft the Second, [_of having no pardon or. part in Chrift f\ for the Antecedent bdrg difproved, the Confeauent it thereby difproved. ts4nd this being proved that he hath part in Chrift, and in hit promife of pardon and Life,thence follow eth immediately the finalfeMtence, therefore for the fake of Chrift his blood and Merits he is to be Juftified or Abfolved, or not condemned, but as a Member of him to be Glorified with him in his Glory. So then men fhall be condemned both by the LaV? offVorkj^andthe LaW of Grace : but thofe that are Juftified fhall be Juftified only by the Law of Grace ; yet againft the Accufation of beingconidemnablefor violating the Lato of works, {ball We be Juftifedby Chrift sjatisfallion ; and therefore I may call that JatiifaUion our Juftitia prolegalis $ that wHfich it inftead of a Legal Right eoufnefs tout.

48. Therefore doth the Judge juftifie men-, becaufe they are fuft : Gen. 18.23, Hehateth him on earthy thatjuftifieth the wicked, or condemneth 24,15. the Innocent . The Right eoufnefs of the caufe, and of the perfon as to

Pf ir 1 7 8 1 5 " '**' ca "f e *" **** Rea J on *% as t0 f ^ atcafi f e l° s ** Juftified.(Though Rora K *\ y €t f ^ At ma y ^ e ca ^ * C afi l e ™ Law-fenfe* which in Logic\ it but Ronvz.2,3,5. a Condition : and that may be a true Caufe of the Juftifying or Re-2 Tim 4. 8. warding fentence % Which it no true caufe, but only a condition of the *The(.i.j. Reward it fclfor Right to Impunity.) Whatfoever Caufe is io be

tryed

(*0 icb'u,*

tried injudgement is either uft or nnjnjl ; and fo the per fee ds to J4 i0 Ji lz that Caufe , is jufl or unjttft } a*i f&rr* « »a middle between Mal.i 4t, r/;f/>. What fever therefore Will be the c.itife of the Day to be tried, & H» * & if it be a Itlft caufe,Willfofar I:<ftifi> the perjon as bis Right couf- J 7 '^ 8 '* ** «*/}. /f/* evident that as the general final cauft of that 'Day WiH ]f a , 0 f^'fr be whet her we are fotis of Life or Death to be fent to Heaven 6i,s. or He\\. as to which our Righteoufnefs is QNon Reatus mortis, & Jus ad p. aemium] formally (Which is a Relation) fo there are two fubor din.it e caufes to be tryed in order to this '- The next to it t Willbe 9 whether we have part ia Chrift, and the Gofpel Guift: The ifrxt EcclcC i*. 1 4 . v is in Subordination to this ; vi*, whether we have performed the Mjt lz -^. Conditions of the Gofpel : and upon this will all depend and the h 3t 25 ' final (entence'fo that this beingpart of the Caufe of the Day > the Righteonfnefs of this caufe muft needs be the Righttoufnefs of the Perfon, becaufe of which the Iudge will fo far luftife him. The Confeffwn ofthe fir ft Guilt ofmeerftn s is ft Til fuppofcd.

49. By this it appear eth that God will ludge men according to their Works, and according to what theyh^ve done in the fle/o^ Whether it be Good or Evil ; and that it Will ke a part of the caufe of P*r**s in the daj t to try us, whether we have fulfilled the conditions of the New * fa: ' 2 *• 2o « Covenant or not, appear eth, in that £hr:ft doth not cxly ttll m jo in lQ I * ^' 9 \ his defcription of the Itsdgement ; butfo much infifteth upon this,that z Cor 5 9 1 o. we muft be very obfervant left we fee not the reft, but take this for A&s 17.30, the whole trial : Mat. 25.21. Weil done good and faithful fer S 1 .

vant, thou haft been faithful over a little, &c. And Luke addeth, Mat 12 -* 6 > (what is here plainly imply ed) Becaufe thou haft been faithful: \\omi,6jV 1'erf 55,36. For I was hungry, and ye gave me meat, &c. that 9 } i 0j li, 5 ' \ i:, [_Te preferred me jour Lord Redeemer before your Worldly Riches , » Cor. 4 4^ 'Pleafures, andfafety ofLfe, which you are not invefted ix^ot deny- Kcr « 2 °. x r > ing to hazard or expend all for me, when Is: all you to it, on behalf of ^ 1 ? *

my members:'] And upon this ground, they are not only called 41,42,43 / Righteous, but adjudged to Life, verf. 46. And the Lord himfelf & 2,2 i.V?« Whofpakethefe words,doth expound the word Righteous here by tP *i ll 7-other Words*, in loh. 5. 29. Here he faith, And thefe (hall go away into Everlaiting punifhment, but the Righteous into Life Eternal And there be faith, The how is commmg in the which all thai are in the graves, fjall hear h's voice, and fhall cove forth % They that have Done Good unto the refurretlton of Life, and they that have done evil unto the Refurretlion of Damnation. Tet let

H 2 ncne

CsO

none think jh at btcmfe Chrlft maketh in all this no mention of his ownfatisfallion, and our Righteoufnefs which confifteth in Remiffi-on of fin, that therefore there is none fuch by which we are fuftified; ■ fo> he here prefappofeth the fmner Redeemed by him-, and conditio' nally pardoned through his blood, and this to be out of doubt, and his performance of the Condition to be tha t Which* is queftionable, and not whether Chrifl have done his part on the crofs.

50. By all this it is mofl evident that all that (ball befaved and

Iuftified in judgement, yea or Conftitutively > or eftimatively in this

All the Tcxa y t f e ^ MU j} i oave a twofold Righteoufnefs,one in the Remiffion of their

Ms""* 1 ^^ fi ns ^ y chri ft s blood and grace, the-other in the performance of that

1 Ioh. h 7- condition of pardon and falvation which the Gofpel doth Impofe: lames 3.18. and that bj both thefe a man isconftitutedlufinow, (as Ithinkjall z Cor. 9 9. "Divines confefs) andbecaufe of both Jhall he be fentenced Iuft in *: w ' 8 *' lodgement. Tet with a very great difference both in the Reafon and xt». & 3 z , 18* *&* Order of them , Which mu(l be carefully marked. For Chrifts 19 a 2 o. * Righteoufnefs doth luftifie us Meritorioufly , butfo doth not our own Rom.4j5.j9j performance of the Conditions, Our Vnbelief and Impenitency do * x **4« Merit our Damnation f and fo we may yield that the Meritum GaT? Z '6^ Caufae muft be enquired after in Iudgement: but our faith or any Heb. 11.7. other aUons merit not pardon or falvation* And for the order*.

2 Tim 4.8. obferven invefpetl of our fir ft Iuftification, and of our continued A&. ic. 1 ?• Iuftification, and ourfentential Iuftification. <*y^s to our fir ft lufti-jviat. $. io. ftcation (Which Divines commonly mean alone when they treat of & 1 i 4, & Jfiftifcation) Our Remiffion of fin is only for the Merit of Chrift, 11 6. & 11 3 and in his blood: and Igive not fait h,or any atl of man the leaft Co-18,19. & 1 2 * partnerfbip With Chrifts Righteonfnefs,nor any (bare in this honour. z8.& 15,19* 2{oW feingour Divines do^commonly mean the Remiffion of fin, & ii. xi. an j t j lc Accepting us as pardoned when they fpeakof Iuftification,

and all this I afcribe to Chrifts Meritorious fatisfaclory Right eouf" ne-fs alone , and not at all to faith or works as any,caufes, I conceive*. I grant them the thngthat they contend for* Only our own faith and Repentance (without the prefent exiftence of external Go/pel-Workj% much more without the Works ofMofaical Ceremonies) are Conditions without which God Will not pardon or luft/fie any man. The fmner being thus pardoned of 'free Grace ,it being the nature of all Graee to Cooperate and mutually further each other, our after-Holinefs and Obedience may well be called one End of our former Iuftification and pardon 'for Chrift did of purpofe pardon us, that

being

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belvg clenfedfrcm Quilt, we might be more enable of the further ^' 10 f * * * degrees of Grace, and Acceptable ferving God'. And th<tt Holi- m^iq 4A*' fiefs and Obedience which was in feme refpetl one End of former far* \\ cv . 11. 11. don, 16 a Means to future pardon, andfo on', every precedent Work Heb. n. 4. of Grace in pardon ng orfar.tlifying having fome tendency to the fur' Mlc l > * > • theringof "that which felloes , and all being wonderfully linked by ^ * *°' l Divine ftifdom in the blejfed chain of ourfalvation. So that par- pfel 91 11 don may be both a means to Holyr.efs, and Holynefs or Holy atls &5^, \t, fome means to pardon, in fever alrefpetlt (though in the fame refpetl Ga ^- 6 - 7, 8 . they could not.) Hut in refpetl: of our Sentential Jufttfication by the 2 Cor.?. 6 • Judge^our perfonal Righteoufnefs is meetly fubordinate to the rightc-cufnefs of Chrifi : ( andfo it is as to the Remiflion of our fin in this life : I mean as to the end of [ Remitting^ ) even as the Condition is fubordinate to the pardon or other gift. S§ that it is to prove U6 to have Right in Chrifi and Lfe in and by him, that onr own Faith, Repentance and Obedience, come to be auefi toned at that day, and to befo much of the caufe of the day. Let no man therefore fay, that I maks our o\\n Righteoufnefs {perfonal) to+ejbarer with Chri/ts in the fame office or honour \for I only make it a neceffary fubordinate to it, but not Coordinate at all : and this Ido t becaufe he hath done it, T*t if Vre fpe*kj>f Righteoufnefs, not as confifiing in one fpecies, Remiffion of fin, {for fo Chrifis Righteoufnefs is the whole meritorious caufe ) but Univerfally, as containing all that Righteoufnefs which Vre have, or are any way Jufiified by } fo I fay, Chnfis Righteoufnefs is the who)e caufally, both as to Merit and proper Efficiencyt (for we have all from his blood alone or his blood and Spirit?) and fo Chrifi s Righteoufnefs procuring our pardon,may be faid to be j^ ev * 22, l + quafi Univerfalis, Vniverfal in a fort , that is excepting only our l^ C i,\V performance of/hefaid condition : when, alasjhat is fo fmall a fart, Exod. $4 .6 7. thas its meer grace that gives it the name of righteoufnefs & the ve- & 15.7. ry defeels of faith itfelfmnfi be pardoned thorow Chrifi s or We peri/b. Ma , t 7.* 1 1*3-But jet to fay/imply and abfohtely ,th<it our univerfal righteoufnefs F ' 4 .' 7 ' confifieth in pardon through Chrifls bloodj* plainly to fay, the Saints M a J ? %aA are no Saints, for they have nothing but fin, and have no inherent ha- & 16. 17 [ b tUalor atlual Righteoufnefs at al;(for nothing but fin is pardoned) c ol. $.1^24. then which nothing more contrary to Scripture or the concurrent ** c b ?•?• vote ofallfober Chrifiians of what Tarty foever (the Antinomians 1 take not in this as fober.)Our own performance therefore hath but the nature as it were of a particular Righteoufnefs {though confifiing in

H 3 many

y many particular afts) fubordinate to Chrifls Righteoufneft \yet not

Umtsl 24 f m ^ * p*rticHlar Right eoufnefs as even the worfi manjnay have, hut Luke 19 17. f HC b a one as our Abfoiut on or Condemnation Final ar.d General 1 Tim 4; 8. dependeth on as its Condition ; becaufe God hath chofen the particular James 1, 12. jJHatterofit to this great office. And whereas this particular Right eoufnefs confifteth of our faith and repentance as the Condition of our/unification is fir ft given ,& of the Contixuatce of us faith and Repentance • with the fruits of neW fincere obedience as the Conditions of the continuing or not-lofwgour Iuftification or pardon; fo in Judgement, 1. If We are acenfed of final predominant Infidelity, we muft be Juftfied materially by faith $ 1. If we are Accufcd of final Impenitency, We muft be Juftified by proving our Repentance ; 3. If we be accufedof final predominant DiJ f obedience, We muft be fuftifed by our Works of obedience, 4.IfofHypocrifie,we muft be Juftfied by ourfincerity, appealing to the fearcher of hearts ; and, faith Dr- Prefton, by our Works : But they more immediately jufti-fie in theforementioned refpecl. And Chrift mentioneth them in his defcription of the Judgement more then faith or Repentance, (perhaps asforefeeing hoW men would miftake here) ; becanfe faith is vifible < and untaueftionably implyed infincere obedience ( and fo is Repen-

tance) ; but obedience is not imply ed as exiftent in faith and Repentance. Obedience is in them but as in femine, and in the Caufe, but they are in obedience as the life of the tree i&in the fruit % or the life of the Root in the ear of'wheat , or as the life of tfa Heart appear ethin the lively motions and operations of the body.

1}'any fay ', It it not proved that there is any Accufation of the Saints at Judgement, or any fuch particular proceedings in their Juftificaticn'J Anfw. 1 J am not now proving but confeffing my own judgement. Yet that Satan ii the Accuferofthe Brethren I know % and that wefhallbe Iudged according to What We have done in the bod], Whether it be Good or Evil, and muft give an account for every idle word : and Chrift Will mention feedings or not feeding, cloathing, or not cloathing , vifiting , or not viftting , as a Reafon of hisfentence : zsfnd he wtll call for an account of the particular talents , Whether one, two, or ten, 2. We do not know how Cod will manage that Judgement further then he hath revealed'But fup-pofe t as is moft probable, that Chrifi Will difpatch all in a fmall time, and make no long and delaiory work^ofit, yet if he do but open the eye of Confcience to fee alias naked m a momenU he will reveal it

(55) in the true order ofCaufes and Efeels, Antecedents and Confe-ejuents ; and hoft one dependeth on another : This his oftn defcription of the Judgement plainly evinceth ; and all this Order can hefheft to thejoul in one moment. So that they ftho would from the fpirttu* alnefs and fpeed of that Judgements or from the perfection of the Saints deliverance by J unification in this life , argue againft this Judgement , or the rational natural order of its proceeding, that in this Confujion they maj h*de their miftaket, do in vain contend agatnft the clear eft light of cripture. And they that fay we (halt uot be Juftijied in Judgement, but only Declared to be Jufti-fied here, do either fay confidentially [fte [hall be condemned'] or elfe \_ we fiall not be fudged at attf] feeing Judgement in genera^ is by Juftification or Condemnation tnjpecial : and then they deny a main Article of the Creed, that Ch*' r fhall come again t9 Judge the quickjind the dead. To Determine our Right by Authoritative Ttecifion, and put it out of all further Controverfie, and give us our Jus Judicatum, (ftho had before but our Jus Conftitu-tum,,) and this M made prereqw.fite to our Poffejfion of the Kingdom of Glory) and our Jus in re j all this, fthich u the ftor&f Judgment, is fomewhat more then bare declaration of What was done before. Though fit ft ere no more t yct fuchd kindof Declaration as that is % may well be called Juftification, and Abfolution. And if by Declaration they mean a true fudging, they fay and unfay, contraditling themfelves.

SECT.

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SECT. III. Thefwnofmy Judgment^with thtfumofmy Proofs.

HAvingthus faithfully, opened my thoughts, how much 1 give to any aUionsofnsan ,1 mil ad\oyn fome ofthofe Texts of Scripture, at length, which perfwade me hereunto^eft (ome negligent Readers tt>/// not be at the labour to turn to them in their Bibles. The furn of my dotlrine which I bring them to confirm J contract into thefe heads, I .That faith fuftifieth not as an ^nftrumental efficient Caufe,but */ Conditio Applicans & difponens, The Applying and Difpofing Condition : its Applicator) nature being the Aptitude to the office\and Its being the Condition of the Promife being the for' malor neareft reafon of its Inter eft.

2, That Repentance is Conditio difponens, a Difpofttive Condition of our fir ft f uftification.

$. That Covenant-keeping byfinctre Love-, Thankjulnefsand 0-bedience to god Redeemer is a Condition of the Continuing, or not' lofingourftate of[uftification.

4. That the Renewal of our Faith and Repentance^ upon our lapfes into difcerned"wounding fins\,is a Condition of the particular pardon of thofeftns, and our Dtfcharge or J uftification from the guilt of them.

5. That all the forefaid Conditions , Faith, Repentance, Love, Thanfyfulnefs, fmcere Obedience^ together "frith final Terfeverance , do make up the Condition of our final Abfolution in Judgement, and our eternal Glorification.

6. That in the day of judgement .feeing Vee muft be Judged by the Cjofpel or New Covenant , and it will be ho fmallpart of the Work of the day to enquire,Whether we have performed the Conditions of that Covenant whichgiveth us Chrift, and Life and pardon , or not • we muft therefore againft the ^Accufation of non-performance {real orfuppofed) be fufiified by our own Performance as our particular Righteoufnefs : and this is the Judging orjujiifying us According to our Works, Which Scripture mentioneth. And upon this will vur univerfal anA final f uftification depend,as upon its (hndition. And therefore whoever will be Juftified at that day, mufl have a Juftitia prolegalis or a Right eoufnefs of Remiffion of fin through the blood of Chrift, to plead againft the Law > and alfo a perfonal Evangelical

Righte-

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Righteoufnefs, conftfting in a performance of the Conditions of the G off el or new Covenant y which is the Condition of our inter eft in the firft \or elfe he cannot be Iuftified,^yet is this latter but fub or din ate to the former, as to that fentential Abfolution.)

7. Seeing this twofold Righteoufnefs is neceffary to out Iuftfaa-tion in Judgement , therefore it muft needs follow that it is neceffary to the making us Righteous^ or our Conftittttive Juft if cation in this life (in the order before laid down) : For the La\x> is the Rule cf judgment ;*nd God Judgeth men to be as they are ; and therefore he maketh them Righteous,both by Remiffion of all fin,and by giving them to perform the Conditions of the NeV? Covenanhbefore he judge themfo.

Having thus given jou the fum of my Judgement in thefe feven Proportions, I will not apply the cited Texts to each diftinftly, tt being done in the Margin already, but will only recite together thofe Texts y Schickforce me to give this much to other Alls be fides faith, (and to faith it fel fin the fenfe expreffed) ; as againft the general charge of thofe Brethren that have not feared to cenfure and defame me,as giving too much to works,yea as much as Bellar-m\ne,andteaching an almoft pure Socinian Juftification.

And firft / fhall recite fome of thofe texts that feem to give a (faufalitie to mans abltons, to the obtaining ofCjods favour, pardon and falvation, which can be fure interpreted of nothing lotoer then a Condition, which is no proper Caufe.

Luke 19 17. Andhefaid unto him : WcH % thou good ferv ant I Becaufe thouhaft been faithful in a very little, have thou authors-tie over ten fities.

Mat. 25. a 1, 23. Well done, thou good and faithful ferv ant \ thou hafi been faithful over a few things ; I will make thee Ruler over many things ; enter thou into the Ioy of thy Lord.

Verfe 34,3 5,40. Come ye blejfed of my Fat her,in her it the King" dom prepared for you from the foundation of'the World: For I was hungry and ye gave me meat, I was thirftie and ye gave me drinks, &c. Verily Ijaie unto you, in as much as je have done it to one of the leaftofthefe my Brethren,ye have done it unto me.

46. And thefe fhall go into everlafting punijhment, but the Righteous into Life eternal.

Gen. 22. !6,. 17,18. By my Jelf have 1 fworn faith the Lord, For becaufe thou haft done this thing,and had not withheld thy fon,

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thine only fon,that in Blejfing I Willblefs thee, and in multiplying I Will multiply thy feed as theftars of the Heaven,<&c. And in thy feed ', Shall all the nations of the earth be kleffed, becaufe thou haft Obeyed my Voice.

Joh. i6.*zj.Forthe Father himfelf Lovzthyou, becaufe you have Loved me % and have believed that I came out from God.

Joh. 3..22,2 3. And whatfoever we ask^ we receive of £ii»,Becau r e We keep his Commandments,^ Do thofe things that are Pleating m-his fight, *Andthis is his Commandment , that we Believe in the name of his fon Jefus Chrift, and Love one another.

2 Chron.34. 26, 27. Thus faith the LordGedof\faz\,&c* Becaufe thine heart was tender , and thou didft humble thy felf before Qo^ when thou heardfi his Words againft this place t and againft the Inhabitants thereof and humbledft thy felf before me, and didft rend tby clothes and Weep before we, I have even heard thee alfo fatih the Lord* .

Rev. 3.10. Becau r e thou haft kept the word of my Patience, I alfo wiH \eepthee from the hour of temptation, Which [ball come on all the world,.

Pfal.91.9,14 Becaufe thou haft made th. Lord.which is my refuge] <eventhe moft high, thy habitation, there Shall no evilbefallthee ,&c. Becaufe he hathfet his Love upon me, therefore will I deliver him ; / willfet him on high,becaufe he hath knoWn my name : he Shall call upon me, andl will an fiver him, 1 Will be with him in trouble, I Will deliver him, and honour him; With long life will I fatisfie him, jtodJheW him my falvation:

Mark 7. 29. And he (aid unto her, for this faying, go thy Way, the Devil is gone out of thy Daughter.

Jley. 3,4. They Shall walkWith me in white, For (or becaufe^ they are Worthier *hoi<*<nv SoRcv.j, 14, i5.Gen.7.i»

So thofe Scriptures that Jaie We are fuftified rioW, or Shall be at Judgement, by othe^ attions befides Faith ifuch as are theft? following*

MatM2o 3 6,37. But If Ay unto you, that everie idle word that

jnm(hallfpea\, thej (hallgive account thereoS'm the day ofludge-

unentt For by thy Words thou Shalt be fuftified* and by thy words

ibou Shalt be condemned-

J^njes2.24. Tefee thenloow that: hi Work* a mmjs fajtified*

and

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andnot by faith only ( Read the reft from verfe I 3. f<? the end of the Chapter.

Bez& thinketh that Tit. 3. 7. and Kom 8. 30. do in the term Juftification comprehend both Remijfton of fin and Santlification : Jlndif that be (of hen there is. a I unification in Scripture mentioned, whereof Remiffion of finis one party and inherent Righteoufne/s is another, both together making hs perfetlly Righteous or Jufttfied, as Beza there intimates ', on Tit. 3.7. 'That being Juftified by his grace , •we fhould be made heirs according to the hope of Eternal Life. Rom. 8. 30. Whom he called, them he alfo Juftified.

Luke 18.13,14. And the Tublicanftanding afar off, would not lift ti ^fo muth as his eyes to heaven, but fmote on his breft, faying* Cjod be merciful to me afinnerl I tell you this man went down to his houfe Juftified rather then the other : For everie one that ex-alteth himfelffball be abafed • and he that humbleth himfelf/hall be exalted.

Rom 2. 13, 14. Tor not the Hearers of the Law are Juft before God, but the Doers of the Law/hall be Juftified; For When the <]entiles Which have not the LaW, do by nature the things contained in the LaW, thefe having not the Law, are a Law unto themfelves : which [hew the workof the Law written in their hearts, their Confidence alfo bearing witneff, and their thoughts the mean while accufing or elfe excufingone another, in the day wh n God/hall Judge thefe-crets of men by lefus Chrrff according to my G of pel.

So thofe Texts- that contain terms equipollent to Juftification by workj, or putting Judging for luftifying, and According to tyjftead ofi^By]; or the like.

Rev. 20 12, 13. xAnd the dead were Judged out of thofe things which were written in the books according to their Works And the Sea gave up the dead which were in it, and death and hell delivered up the dead which were in them, and they were Judged every man according to their Works.

2 Cor. 5 9,10 Wherefore Vce Labour that Whether prefent or ab-fent,we may be Accented of him ; For we muft all appear before the Judgement feat of Chrift, that every one may receive the thiwrs done in hit body, accordng to that he hath done whether a be qood or bid • knowing therefore the terror of the Lord,We perfwade men.

I Cor. 3. 8, Every man fball receive his own Reward, according to his own Labour.

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Joh 5.22,27,28,29. For the Father judgeth no man, but hath committed all judgement unto the Son 9 And hath given him authority to execute ludgement alfo, becaufe he is the Son of man. Mar-vail not at this '.for the hour is coming in the which all that are in the graves /hall hear his voice , and {hall come forth. They that have Done Good unto the Refurretlion of Life , and they that have done Evil to the Refurretlion of Damnation.

1 Pet. 1. 16,17. 'Be Holy } for 1 am Holy • And if ye call on the Father^ who Without refpecl ofperfont Iudgeth According to every mans Worlds, pafs the time ofyourfojourning here in fear*

Phil. 4.17. I defire fruit that may abound to your Account.

Mat. 16. 27. For the Son of mm fhall come in the Glory of his Father With his Angels , and then he fha'lireward every man according to his workj*

Aft. T 7. 30,31 . But now commandeth all men everywhere to Repent, becaufe he hath appointed a day> in which he will fudge the World in Right eoufnefs, by that man Whom he hath ordained.

Mat. 13. 49. So fhall it be at the end of the World? the Angels fhall come forth, and fever the Wicked from among the /*/?, and fhall c aft them into the furnace of fire. 43. Then fhall the righte» om Jhineas the Sun in the Kingdom of their Father.

2 Cor. 9. 6. But this I fay, tie which foweth fparingly fhallreap fparingly: and he which foWeth bountifully fhall reap bountifully.

Verf. 9. As it is written, he hath difperfed abroad ', he hath given to the poor 5 his Righteoufnefs remaineth for ever.

Gal. 6. 4*5,6,7,8,9,10. But let every man prove his own work^ and then fiall he have rejoycing in himfelf alone, and not in another. For every man fhall bear his oWn burden. Let him that is taught in the Word communicate to him that teacheth in all good things. Be not deceived y God is not mocked :For whatfoever a man foWeth, that fhall he alfo reap. For he that foweth to his fle(b, (hall of the flefhreap Corruption ; but he that foweth to the Spirit, {hall of the Spirit reap Life everlafting% And let us not be weary of wel-doing : for indue fea[on we fhallReap, ijwe faint not. As we have opportunity therefore Jet us do good to all men, &c.

Plal. 58.11. So that a man fhall fay, Verily there is a Reward for the Righteous : verily he is a God that judgeth in the earth.

2 Timi 47,8. I have fought a good fight ,/ havefinijhed my

Cowrfe,

Courfe, 1 have kept the Faith : Henceforth there is laid up for me a, CroWn of Righteoufnefs, which the Lord the Righteous 'judge jhall give me at that daj : and not to me only, but to them alfo that love his appearing.

Heb.6.10. God is not unrighteous to forget your workjtnd labour, &C Col. 3. 23,24. Whatfoeverye do, &o it heartily as to the Lord, not to men : knowing that of the Lordyefhall receive the reward of the-4#keri±4xce. *

Heb. 11. 26. For hehadrefpecl to the Recompence of Reward, (viz. in choofing affliclion With the people ofGod,8cc. )

2 Thef. 1. 5 ,6. Which is a manifeft token of the Righteous Judgement of God, that ye may be counted worthy of the Kingdom of God, for Which ye alfofuffer. Seeing it is a Righteous thing With God to recompence tribulation to them that trouble you, and to you who are troubled, Reft With us, when the Lord lefus /hall be reveal-edfrom heaven, &c.

Mat 5. 1 2, 46. Re Joyce,for great is your Reward in Heaven . If ye love them that love you,what Regard have you ?

Mat* 1 0.41,42- He tb*t Receivet' a 'Prophet in the name of a Prophet, frail receive a 'Prophets Regard: and he that receiveth a righteous man in the name of a righteous man, fh all receive arighte* out mans ReWard: And whofoever [ball give to drinkjo one of thefe little Ones, a cup of cold water only in the name of a Bifciple, Verily 1 fay unto you, he /hall in no Wife lofe his Reward.

Mat. 6. 1,2,4 6. That thine lAlms may be in fecret : and thf father Which feeth in fecret,himfelf{hall Reward thee openly. When thou haft (hut thy door, Pray to thy father which is in fecret \ and thy father Which feeth in fecret,(hall Reward thee openly. I Cor. 917. If I do this willingly, I have a Reward* . Col. 2.18. Let no man beguile you of your Reward* Mat. 19.29. Every one that hath for fallen houfes or Brethren • &c. for my Names fake, (hail receive an hundredfold^ and /hall inherit everlafting Life.

Luke 16.9. And I Jay unto you, Make to your felves friends of the Mammon ofunrighteoufnefs, that wkenye fail,they may receive you into everlafting habitations.

So all thofe texts that promife pardon, or Glory on condition of mans Attions* Ifa. 1.16,17,18. WaJhjQUA ma\e you clean : put away the Evil

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ofj our doings from before mine eyes : ceafe to do evil, Learn to do Well, feek Judgement, relieve the opprefed,judge the father lefs, plead for the widoW ; Come now and let us Reafon together faith the Lord, though jour fins be as fear let,they fhall be as white as fnow • though thej be red Itke Qrimfon,they fhall be like wool.

Ifa. 55, 6 7. Seekjye the Lord while he may be found, Call ye upon him while he is near. Let the wicked for fake his way, and the unrighteous man hU thoughts, and let him return unto the Lord^ and he willhwe mercy upon him; and to our God,for be will abundantly pardon*

Act.:. }8. Repent and be baptised every one of you in the name of jefus Chnft for the Remiffions of fins.

Acts 3.19. Repent ye therefore and be Converted, that your fins may be blotted out When the times ofrefrefhing/ha/l come, &c.

Mark 1.4. John aid baptise, and preach the baptifm of Repentance for the Remiffion of fins.

Luke 13.5,5. Except ye repent,ye fhall allJikeWife perijh. So Rev,2.5 16,22. &3 19 Act.8.22, With many the like.

I Joh ,1.9 If We confcfs our fins Joe is faithful and Juft to forgive us our fins, ar.dto clean]tus from allunrighteonfnefs.

Rom. 10.8,9,10,1 g- The word is nigh thee,in thy meuth, andin thy heart,tb.it is, the word if faith which We preach: that if thou Luke u 11 fo a ^ ccn f € f s W!{ b tty mouth the Lord 'jefus, and [halt believe in thy Pr v 16. V. heart that Gcd hath raifed him from the dead, thoujhalt be faved : & 10. 16 - For With the heart man beheveth unto Righteoufnefs, and with the a Cor. 4. 17. mouth Corfeffion is made unto falvation. For whofoever Jball call

lames 1 2J' on *^ e n * rKe f 1 ^ 6 L° r d,fi*ttbe faved.

Mat. 6. i4 f 1 5. For if ye forgive men their trefpages, your heavenly Father Will #lfo forgive you. But if ye forgive not men their trefvajfes? neither willyour Father forgive your trejpa{fes.

Act. 10. 35. But in every nation he that feareth him, and worl^-eth R'.ghteoufnejs, is Accepted with him.

Rev, 22. 14. Blejfed are they that do his C om wtdments, that they may have Right to the tree of Life, and may enter in by the gate into the City.

J oh. 12.26. If any man ferve me,let hm follow me; and Where I an^ there fb all aljo my fervant be ; if any man ferve me, him Will my father honour. Rom. 8 13. If ye live afteer the'fiefh)e fhall dye : but if ye by

the

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the Spirit do mortice the deeds of the body, ye (ball live.

Mat. 5.20. Except your Righteoufnefs exceed the Righteoufnefs of the Scribes and Pbarifees,yefljall in no cafe enter into the Kingdom of heaven* Read all that Chapter.

Ezek. 3 3. 11. 16- 4t I live faith the Lord CjodJhave no plea-fur e in the death of the Vcickfd\ but that the -wicked turn from his way and live: turn je % turn ye from your evil ^9 ays ; for "fchy will ye dieO hotife of Ifrael I 14.16. If he turn from his fin and do that which is lawful and right, efrc. None of bis fins that be hath committed, /hall be mentioned to him, &c.

Ezek. 18. 20,2^,30,31,32. When the kicked man turneth away from his wickfdnefs that he bath committed, and doth that which ii lawful and right, he [hallfave his foul alive ; becaufe he conjidereth and turneth afoayfrom all his tranfgreffions that he hath committed , be {hall fur ely live hefijallnot dye, &c. Repent and turn y our felves from all J our tranfgreffions v fo Iniquity fball not be your ruine, &c.

Rom. 2.5,6,7,* o. =* Revelation of the Righteous judgement

of Cjod,who Will render to every man According to his \Deeds : To them Who by patient Continuance in wel-doing, feek^for Glory and Honour, and Immortality, Eternal Life • Glory,Honour and 'Teace, to every man that worhth good, &c.

I Tim. 4. 8. But Qodlinefs is profitable to all things, having promife of the life that now is, and of that which is to come.

1 Joh, 3.7, Little children Jet no man deceive you: He that doth Righteoufnefs, is righteous, even as he is righteous.

Rev, 14. 13. Wait ; Bleffedare the dead that die in the Lord, from henceforth yea faith the spirit, that they may reft from their labours, and their works do foftoW them.

Heb.5-9- He became the Author of eternal Salvation to all them that obey him.

Joh. 14.21. He that Loveth me,[hall be loved of my father, and I>teiltlovehim,&c.

Mat. 10. 37,38. He that loveth Father or AIother more then me, is not worthy of me, &c.

1 Cor. 16,22. If any man Love not the Lord Iefus Cbrift, let him be Anathema, Maranatha.

Prov.28. is. He that confejfeth andforfaketh his fins , /ball have mercy.

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

M

(*4)

Jhall enter into the Kingdom of Heaven^ hut he that doth the will of my father , &c. Therefore^ whomever hearetb thefe [ay-ings ofmine , and doth them, I will liken him to a wife man that built hit houfe on a Roc1{, &c.

Luke 11.28. iTim 6. 18,19- That they may do good, be rich in gopd Workj , laying up in ft ore for themfelves a good foundation again/} the time to come, that they may lay hold on eternal life.

1 Cor. 9. 24,25,26,27, Mac. n. 12. Luke 13. 24 Phil. 2.12. Pfal. 2.12. Kifs the Son,left he be angrie, &c.

Mat. in 28,29,30. Come to me all ye that labour andare heavy laden andl mil give you reft : Take my yoke upon you, and learn of me, for 1 am meekjwd lowly in hearty andyefhall find reft to your

So thofe texts that defcrihe the contrary damning Jin*

Luke 19. 27. Thofe mine enemies that would not I [hould reign

over them, bring them hither, and [lay them before me.

Joh.g. 19. This is the condemnation that Light is come into the

World, and men loved darknefs rather then light, btcaufe their deeds

were evil, See verf. 20. See James 1.12. Mat.io.22.Rev2.7,11,17, 16. He that over-

cometh and keepeth my Works to the end, &c. And 3, 5,12, 21.

2 Will add no more : but in treat the Reader to lay by the prejudicing

Comments of each partie while he impartially Weighs thefe Words of

God; and then let him judge as the Lord/hall diretl him.

Thus

(6J)

THus I have given the offended part $f my brethren a true and}ull account of'my judgement, hoW much 1 give to Works , and how much I deny to them in this matter of fuftification. Which yet 1 do with this protection, i. That 1 intend not a/It hi* as the Armies of my Creed, or as being all of it of necefftty to Salvation to be believed^ nor would I obtrude it on others, if I had poWer, nor is it all of equal moment, 2. That I do not peremptorily fix upon any part of it that is doubtful or controvertible among learned Cjodly men, fo as not to hear any reafon againftit ; but am ready to lay it by, when I can by my utmoft induftry and Gods illumination procure fo much more light as to *dtfcern my miftakes, 3. That if there be ever a word m this contrary to that General Creed or Confeffion which I made in the beginnings contrary to the Scripture, I do now in the general and implicitely difclaim it ; and when I fee it particularly, I wiH parti" ctslarly Renounce it, andCorretlit.

And the Reafons of my being fo large on this Point, are thefs two. I. Becaufe Mr.Cr&ndon doth fo frequently and uncharitably accufe me of fubtile referves, and diffimulation, and hiding the worft, and meaning one thing 9 When I Write another 5 / have therefore opened my mind to the full,referving nothing that lean remember ,ofmoment,as to the point in hand, but /hewing hoW much I give to man ; Yea, I have ft tidied to fay the very utmofi for Holinefs and Obedience, that was in mj thoughts, that they who account this Popery\ may fee the Worft.

2. Alfo many dofolloW me With importunity to Reprint my Apho* rifms, whileft others do hold my hands. To fatisfie thefe in the mean time, I have Anticipated much of them in theje Conclufions, and given them the fumm of What I mean to fay on this point more largely ( though I be put to repeat much of this again : ) Or if God will not let me live to do that Wor^ and publifh my thoughts more fully , yet thefe conclufions have difcovered fo much of them, as may acquaint men with my meaning in the main, in this point, that they miftakeme not Jo grofly as fome formerly have done,

hut yet I have fome thing more to add : For though this be the fumm of my thoughts on this point,as to the matter,and I will not differ to contending, with any that agree With me in the things and dif-agree in Words only ; and though I verily thinly that it is mo ft in meer words that I differ from thofe Reverend brethren who have given me their Animadverfions on thefe points-, Yet becaufe even verbal

K 'miftakes

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miftakes *»<*y introduce real, or the Verbal And the Real are not by aK difcerned afunder, and left any thinks I make a greater matter of any terms or Notions of my o^njhen indeed I do, I will fay fomething of my judgement about the very terms which there isfo much fir ife about in the Churches.

SECT. IV.

Oft he Verbal differences.

$• 4. i. npHere is fo great Ambiguity in the term Workj % that I think X it occafioneth much of our contentions, i.By works may be meant in general,any good adion : or 2.More fpecially, fuch actions as a Workman doth for his wages, making it Debt, for the benefit that may redound thereby to another, by way of commutative Juitice; 3.Or elfe for perfect obedience according to the Law of Nature as made to perfed man in innocency 4, Or for the doing of the task of fervices in Mofes Law, in themfelvesconfi-dered ; which was fpeciaily called Works, i. Becaufe of the laborious, external, endlefs task of duty which it contained : and 2. Becaufe of the coftlinefs of the Sacrifices, in whofe value they muchtrufted. 3. Becaufe of Gods own institution of them, which ( miftaking the end ) they the more confided in. 5. For Adions which are conceited Meritorious ( when indeed they are not, ) though not upon the terms of commutative Juftice, yet of diftri butive. 6. For any adion which is apne more for anothers good then our own: Either, when men conceit they advantage God, or when they help men. Efpecially when they are coftly adions: as giving to the poor, building Almes-houfes, Colledges,Churches, &c 7. For fincere obedience to the Lord that bought us, according to the gracious terms of the Gofpel. 8. For the External part of this obedience, diftind from Love, Truft, &c. And perhaps there may yet more fences be remembred. Concernbg this I lay down thefe Propofitions.

1. "Taul never took Works in the firft fence, fo as to exclude them from being conditions of Juftification: For then he fhould have excluded Faith and Repentance.

(*l) *

2. Nor did he fo take them in the feventh or eighth fence, excluding them from being conditions of our final Juftification.

3. James took not Works in the fame fence as Paul i For the Works that James fpeaks of were necefTary, but the Works that Paul mentions might not be attempted or imagined, which make the reward to be not of Grace but of debt; and the Works of J cwifh Ceremonies ceafe.

4. Fecaufe it is the Scripture Phrafe to call Evangelical obedience by the name of Works, therefore no man is to be blamed limply for fo doing.

5 Yet is there fo great a difference between Gofpel-obedience, and both Mofaical Ceremonies, and the perfed fulfilling of the firftLaw, or any conceited Merits, that we fhould keep that difference as apparent as we can ; and therefore not ufe the term Workj y ( which Paul fo appropriates to the other forts) when there is any jealoufie whether you mean not one of the other fort of works; unlefs you explain your felf in the ufe. And therefore ordinarily the terms Obedience t or Repentance ', Love\ &c t are fitter then the term tVerkj.

6. For though no creature can Merit of God in Commutative Juftice, yet -Adams works were, 1. As much in weight and number as God in Juftic? could require of perfed man. 2. And they were to be more in giving out to the honor of God, and lefs in dired receiving: though yet he did receive in all.Our works are nothing to what is due for number or weight; and they are all fo purely receptive, that though we muft aim at Gods Glory, yet it is at the Glorifying of Free-Grace,w herein we are receivers.Taith is the acceptance of Chrift and life freely given: Love is but the mode or nature of that acceptance,refpefting the goodnefs of the Objed. Repentance is but an emptying our4iands of dung, that they may be fit to receive Gold. Lamentation, Humiliation, and open confeflion of fin, are but proclaimings of the freenefs of Grace,and telling God and men how much we are unworthy of it, and deferve the contrary ; or clfe preparations to make our hearts fit to taftand value the freenefs of Grace.

K 2 SECT,

SECT. V.

§ y t 2.*T"HewordMerit.alfo isvery ambiguous. I. Sometime it is nrn-* Merericmm A terially taken for that which by the proportion of its worth $(l attus jufli- to another deferveth fomewhat anfwerable in Commutative litcmmutati- juftice. In this fence our Divines ufe the word, againft the Papifts wmoX*& commonl Y> * when they fay that which Meriteth, muftnotbcdue mereedis requ'r t0 tne other, muft advantage him, muft be proportioned to the y'iu Parous In Reward, &c. 2. Sometime it is taken for fome defert by eminent Mat?h. 25.2Q. fervice for the Commonwealth, above what the Law of that Commonwealthimpofeth : as Davihs killing Qoliab; the ads of his worthies, Samffons exploits, &c. which a Redor, as fuch, among men, is obliged in Juftice to Reward, both for the common good thereby advanced, and for encouraging of gallant men. 3. Sometime it is taken for defert by fo perfect obedience to the Redor as is very eminent and exemplary, or as perfed as he can require : -Such as Ad*ms in Paradife fhould have been. 4. Some-rime it is taken for an ad of meer love, fuppofed to deferve a return of love, though the party belove^ receive no benefit by it. 5. Sometime for fome eminent expreflion of that love, as by venturing ones life, or lofing limbs or life in anothers caufe, and for his fake, though he receive no benefit by it. 6. Sometime for very great fufferings or loffes fuftainedin the execution of fome commands, which it is fuppofed deferve fome reparation, or bene- • fit from the Commander: as maimed Souldiers deferve to be maintained. 7. Sometime it is improperly taken, for the performance of 'any condition to which a Reward is promifed by rhe Redor, though it advantage him not, and have'no proportion to the Reward, and were it feif due ; yet becaufe the work pleafeth liinytsbeingaching heloveth,thereforehepromifeththe Reward, and upon tfoefe two grounds conjund the vertuoufnefs Qf the work,and the Obligation of the promife,they call the performance of the condition, Merit: much more, if a'ny of the former concur. 8. Sometime it is taken for any performance of the condition of a Promife or Gift, though the nature of the condition be notfo much' pofitively to pleafe, as negatively not to difpleafe. As in -a free gtft^ where naturally among all men thefe three conditions

ate

arefuppofed. i. That you reject not, nordefpife the rife, hut accept it. 2. *Thatyou be not unthankfull. 3 That you abiiie not him that gave it, as tofpit in his face, or feek his dishonor or death. And though the acts may be pofitive, yec it is rather a not difpieafing, then a pofitive pleafing, which they are recj for. 9 Sometime it is taken for any dunete of a Benefit or R to a thing, though by abfolute gift, or natural Inheritance, 10. Sometime for a meer comparative worthinefs: as when two men, who do neither of them properly deferve well, yet one is far better then the other, and is faid to be more deferving then he, that is, lefs undeferving : Or if one ofthemmuft*have the benef.r, he is the fitter, u. Sometime for any acquilition. 12. And fometime it is taken in fenfu forer.fi, for the Merit of the caufe, as to the judgement to be paifed. And fo Lawyers fay that every caufe hath Evidence and Merit: and they define Merit, thus, Ad& ritnm cah[a efi in quantum fnri Congruit, quod reel e efiim&tnr ex fententU urU & tqwtate, as Dr. Zcuch faith. 13. Sometime it is taken for the fitnefs of any thing in Nature, Art or Morality, to beefteemed and denominated good, according to its Nature. As every good Work, or gracious inclination deferveth to be eiteem-ed as it is. So he that performeth Chrifts conditions, deferveth to be efteemed or Judged a performer, and not a non- performer thereof. For every thing is worthy to be judged to be what it is. SoGoodnefsor Amabilityis called Merit, becaufe every thing , deierves to be loved and accepted, fo far as it is good and lovely : and confequently to be lovingly ufed. 14. Laftly, Merit is oft taken in an ill fence, commonly called Demerit, for the defert of fomeevil.

Now among all thefe fenfes, it is not fair to condemn any man of Error for the bare ufe of the word, till you know what fence he takes it in. Yet do Mr E. and Mr. Cr. make me as bad or worfe then any Papifts, who own not the very word at all, in that whole book,which they write againft; But only fay,that improperly and largely it maybe thus taken,that is,will bear fuch a fence.

All thefe forementioned forts of Merit are not properly called Merit. 1 was about fetting down how many of them may be own-ed,and bow many not, in our cafe, as to the matter, without looking to the propriety of the &erm Merit. But it would be too long, and yousiay partly gather it from what is faid beforehand it is no:

K 3 hard

(70) hard to fee it in the nature of tfie thing, for the moft of them. And therefore leaving every one to judge of the Matter as they fee caufe, How far Man hath any of thefe things, by men called Meritorious ? I fhall only fpeak to the very Word % according to my intent. And I (hall fpeak my thoughts in thefe two conclusions following.

i. I do think it unfit to ufe the term Merit of any A&ions of man, as to Gods t^Merc'tes or Rewards , and that Divines [hould agree together to difufe it, andrejett it, andexprefs their minds by fome fitter terms.

My Reafons are thefe. i. Mans heart is proud enough without fuch Inftigations: We have more need to contrive all the moft effectual convenient means, for the deftroying of this moft dangerous Mafter fin : and even to fit the very terms of our Doctrine to this end. And though the matter that fome intend by the term Merit, have no tendency in it felf to our puffing up, and we muft not difclaim obedience, for fear of being proud of it, yet the term doth fo ftrongly favour of more then any fober Chriftian may arrogate to himfelf, that I think it unfafe.

2. Or if it (hould not be fo to the judicious, yet it is to the vulgar, who will ufe the word in imitation of them, when they cannot imitate them in the Caution and Interpretation.

3. The holy Scripture ufeth this term Sparingly (I mean the words of the fame Signification ) if at all; which many learned men do queftion. And we have great reafon to ufe it as fpa-ringly.

4. In its moft proper fence, as it fignifieth that which is Not due ; which is to the benefit of another ; which hath any proportion to the Reward, &c % Yea, or but any one of thefe, it cannot be ufed by us but with arrogant prefumption, and fuch, as if it be heartily done,isdeftructive to our Chriftianity, and inconfiftent with Sincerity. It is not fit therefore ordinarily to ufe a phrafe, though improperly, which is fo dangerous in the proper fignification. We know how we fpeak it, but we know not how others will under-ftand and receive it.

5. The eftate of man Since, his fall is fo depraved and miferable, that it befeems him to fpeak in anfwerable language. For the poor to fpeak proudly, a Sinner to ufe Arrogant terms,is an unnatural and unexcufable Error,

6. It founds as a contradiction to the very defign of the GofpeI« God hath contrived the abafingof man before he glorifie him* and the honoring of Chriit and tree-Grace by mans humiliation: and to take men off all-conceits and confidence of properMcriting, before he ever give them a taft of Reconciling Grace. Now to ufefuch arrogant words, how well foever we mean, is to caft a {tumbling block in the way of our Brethren, and to make an appearance of refitting Chriit, and facrilegioufly violating the Temple of his Glory. All Chriits true friends and followers (hould be tender of his honor, and itudy the advancement of his blefled ends, efpecially being fo fweetly fuited to our Neceftities, as the way of Love and Free-Grace is; and not caufelefly to run into fuch foul appearances and occafions of evil. •

7. The very Phrafe of Merit (if I may judge of others by my felf ) hath fomewhat in it that is ungrateful, and of a difpleafing-found to a Chriftian ear. I never hear it applyed to mans a&ions towards God, but me thinks there is fomething within me that difliketh and abhorrcth it. The very work of thefpiritof God upon a Chriftians heart, abafing him in himfelf, and carrying him outtoChrift, hath methinks a Rem&ancy againft, andadiftaft of fuch terms as thefe, and is offended at them, as thefenfesat that which doth annoy them. And how unfit and dangerous a courfe ids, for Minitters to ufefuch words, which found fo ungratefully to every gracious foul, is not hard to Judge. For my own part, it never entered into my thoughts, to my remembrance, to approve either of the term or proper fence, how ever Mr. 8 . and Mr.O.unworthily wreft my words,quite contrary to the moft evident fence of them, and the whole fcope of the place.

The Lord and my own Confcience know,that my Iniquities are more before mine eyes, and a greater burden is upon my heart, then will fuffer me to truft in any Merits of my own , or once to dream that I have fuch a thing. And though the defire of my foul is to walk with God, and I havetafted of his unfpeakable love in his hoty ways, and perceived that there only it is that he will be found, and by all the drivings of his fpirit againft my flefh, and all the workings of Grace upon any depraved heart, I well perceive how God loveth Holinefs, and delighteth in Purity, and faithful obedience,.and therefore by the Grace of God 7 I willnever think ©rfpeakbafely andcontemptuoufly of the image ofmy Lord, to

gaiai

(n)

gain the reputation of being Orthodox among the moft honorable of the fons of men, much lefswith fuch as Mr. E. and Mr.O. Nor willlfin againftthe HolyGhoft^theSandifier of the Church, by fleighting his bleffed work 5 Yet I ferioufly profefs,that among all the temptations of my life, I have felt fo little temptation to dream of Merit, or to take any boldnefs with God upon confidence of the worth of any thing in my fclf,or to be lifted up before him upon a conceit of my good defervings, that I know not the beft work that ever I did in my life, which doth not more humble me then exalt me,when i review it. lam fo Confcious that I have nothing but what I received, and that it is God that worketh both to Will and to Do, and that without-Chrift I can do nothing, and that my beft Actions are fo lamentably defective and corrupted, that without abundant pardoning Grace in Chrift, they will fink me to Hell, that I look with (hame and forrow on the beft of my Works: I know my heart hath pride in it as well as others, and too oft do I feel it ftirring in refped to the judgement of man,and otherways againft God ; but fhould I glory or truft in any Menie of my works,I (hould even be brutifh in contradiding fuch a Sun of Evidence, and fuch lively fence of my own heart. May I take leave to open my heart in this point,and*o fpeak what I feel there, and to lay by all my other grounds that while ? it is thus with me: When 1 review any duty or work that ever I did, I feel no confo-lation accrew to rny foul from it,as a work, or in refped to its va-lue 8 but meerly Negative: that is,l efcape the difquiet and trouble which would follow the contrary : The comfort that I have in this refped is pofitively none at all: Only I find no reafon to difcomfort my felf forthofe fins which I never committed, ( (o far:) Were I a Drunkard, Adulterer, Murderer, &c. I might from the demerit of thefe exped more forrow then I have. But yet in other refpeds I find a pofitive comfort from Holinefs, and Obedience : As conditions of Salvation,they are conditions oroc-cafions of my pofitive comforts; but not the caufe. But as Gods Image, and the things which he loves, & fub quorum ratione, he loveth the foul that hath them fl am loth to fay for them, left itbemiftaken,) fo I finde them pofitively comfortable; as making me a capable objed of his Love. And yet furthcr.as they do enclinethefoultoGod, and difpofe it to Communion with him, in holy Deiires, Prayers, Prayfcs, in the exercife of Faith, Love,

Delight,

(7i)

Delight, Confidence, Hope, &c. fo I finde they are Caufes of my Comforts. But I muft needs fay , that it is far harder to me in thefe kinds to take half that comfort in my Graces and Duties wl?ich I fhould take, then not to take too much : and I have no need of an Antinomian at my elbow to hinder thefe confolations, and to fay to me, Take heed that you make not Holinefs and Duty the Occafion, or caufe of your comfort, left you be a Papift : For I have Satan at my elbow, as it were pleading more effectually, diverting me from that Duty, diminifhing the exercife of thofe Graces, without which God will not be enjoyed, nor my foul maintained in a comfortable frame. To have comfort and fpiritual delights in God, from my Gracesor Duties in any of thefe allowable ways, is no fuch eafie matter with me, as that I (hould need fuch breath to cool my comforts. I think that were all one, as to fay I have need of help to make me lefs holy, and to deltroy my Graces and Communion with God. For the fouls Delight and Complacency in God is the height of its Holinefs.and the top of all its duties I do not fay that I have no temptation to Carnal confidence in Duties or that I am not guilty of any fuch fin; But fure I am, when I take all the helps of confolation together, the Love of God, the Biood of Chrift, the Glory promifed, the Evidences of my intereft, &c I have more adoe to reach to the thoufandth part of that delight and fatisfaftion of mind which I fhould have, then to keep it under.

And in this my experience anfwereth my judgement of the intereft of our own Works or Graces in our Comforts. For if we look to the value of them and the matter of ftrid Merit, I ever took that which fome call Merit to be but, A not Meriting the *£9 control »■ Even Ad.iin in innocencyhad he fo continued, had more fitly been faid to have not deferved death, then to have defer ved-life. And they that believe and obey the Redeemer,may be faid, T^ot to have Merited the lofs of Chrift ani life by a final Re'eBion efhim (though in other refpe&s they might,) then to have Merited a part in ftriftand life bi believing and obeying. Yet dare I not fay that holinefs and duty hath no politive intereft in the plea-ling of God. becaufe it hath none by way of ftrict merit: Nor dare I think that it is but Abfentia contrarii, and not to be unholy formally that he expecteth : for fo a tree or a ftone (hould pleafe God as well as a Saint. And the ftate of the glorified Saints

(74) would foon confute me. So muchagainft the ufe of the term merit % and in explication and confirmation of the Negative Propo-(ition. *Prop* 2* Prpp.2. Aff. Jet where I meet with any fober Oothodox ChrU

ftians, whoufethewordMcntasappljedto mans AElions towards God, mining thereby no more then is meet : though the term be unfit , 1 will not ace ufe fuch of Toperj, or other falfe doclrine, nor filienate mj felf from them, nor defame them to the world $ but will detefl the pratlifes of thofe thatfo do*

My Reafons for this refolution are fuch, asTdare fay, all mo-^ derate, judicious Divines will allow, what ever furious, factious firebrands may imagine of them.

Reaf.i. The Fathers, and the whole Church of Chrift, fo far as we are able to judge by their writings, did ufe the word merit (the Latine Writers) or one of like fignification (as the Greek Writers did J for above a thoufand years after Chrift, for ought I finde, without fo much as one contradicting voice. And what man that is a Chriftian doth notfo much Reverence thofe ancient Worthies, and the whole Church, as to deal tenderly and honorably with them for a word, when they agree with us in fence ? And what man that would feem to be a Proteftant, dare make all thefe Fathers, and the whole Primitive Church to be Papifts ? that hath not a defign hereby to fet up Popery > For were that true, what fober man would not be ftrongly tempted to be a Papift ?

Reaf.2. All our Proteftant Divines that vindicate our Doctrine againft the Papifts, in this point ffofar as I can remember) do unanimoufly endeavor to vindicate the Fathers & firft Churches, from Doctrinal Popery herein, and do interpret the term Merit , as fignifying no more then we confefs: and fo are tender of the honour of the Fathers and Church.

Reaf 3. The firft Proteftant Princes, Churches and Divines,^ from whom the Reformed Churches had the name of Proteftants, in the tAuguftane Confeffton (which then was, and ftill is taken for the fulieft teft of the Proteftant Doctrine among thofe Churches) do ordinarily ufe the word Merit. As, Artic.fideipr£cip.«sfrt.6. Semper igitur fentiendum eft nos confequi Remifftonem peccatorum & personam pronunciari juftum , id eft, Accept ari gratis propter Chriftum, per fidem. Poftea vero placere etiam cbedientiam er-galegem & reputari quandam juftitiam , & mereri prxmia, &c.

&

'f7J)

& de bonis operib : Quanqmm igitur h<ec nova obedientia pre-cul abeft aperftUione legis, tamen eft Juftitia, & rneretur pramia, ideo quia perfona reconciliat<z [nut : &poftea, Debet ad h&c dona, accedere exercitationoftra, qu<c & confervat ea & meretn'rincre-mentum, : uxta iliud^habenti dabitur.Et Auguftinus praclare dixit ; DUe&io rneretur increment urn Dileclionti^cum videlicet exercetfir y &c. & de Confefs. Monemns & Mud \ fepe \un\ri peccata eti-am temporahbuspcenit in hacvita ; ut David,ManaiTe, & dii rrml~ ti punitifunt. Et haspcenas mitigari docemus bonis operibus/Jr ttni-verfa poe'mtentia : ficut docet } Paulus, ft nos ipfos ju tear emus % non ^udicaremur a domino. Et poenitentia meruit ut 'Deus [extentiam de delexcla Nineve mutaret.

Reaf. 4. The Wittenberg Confeffion ufeth the word Merit in like manner: yet it is well known that the Lutherans were drawn by the Flaccian party, to run into the extream, in detracting from good works: as is too evident in many of their writings. Lege (fon-fchluffelburg Contra Majoriftjts & Vojfii Thef. de bonis operibus, & Melchicr. Adamum in vita Georgii Majoris.

Reaf. $. Our moft Renouned Protcftant Divines do ufe the term Merit. Melanttbon ufeth it in his Apology for the Augw ftane Confefsion: He and Luther^ with the reft of their party, ufed it in that Confefsion. Calvin, Bucer and others of chiefeft eminency, who are efteemed as of another party, did fubferibe to that Confefsion. As many of the reft did offer to do, and the Lutheran Churches do to this day. And I take the Churches in Denmark, Sweden, Saxonie, &c. to be Proteftants.

Reaf. 6. We have made the terms^defervixg, and «m>]fome-what lefs culpable, by ufing them familiarly in an improper fence our felves in our common fpeech. As is plain in the feveral inftan-ces given, when 1 opened the divers ufes of this word. For example ; Firft, Infenfuforenji: we have fo ufed the term Meritnm Caufa, that it is not very eafie to find out another that (hall fufficiently fupply its place, and be well underftood. And we call it Meritnm fciufie, and fay, The caufe deferves that the perlbn be juftified, even in cafe of a meer falfaccufation brought againft him; becaufe every thing and caufe deferveth to be Judged as it is. 2. Inalegallfence, we have ufed to fay, that an obedient fubjeA deferveth protection, and a valiant fouldier deferveth encouragement, &c. though perhaps the Prince were never the

* L 2 better

(76) better for them, becaufe the ends of his Government re<jnrre this. 3. In a domeftical Government, we commonly fay, when one child is loving, thankfull and obedient to the father, when others are difobedient,and contemn him,that he de/erveth the love of the father, and confequently the benefits which are the fruits of thai love. 4. In Ethical refped, we are wont to fay, that goodnefs deferves our love. Good adions or good perfons, or thofe that love us, or thofe that run any great hazzards, or fuffered much in love to us, deferve to be loved again. 5. Yea, we give the praife of merit commonly to bruits themfelves, for fome excellencies of nature wherein they excel others. Yet there is fo great a di-ftance between God and us, that we flhould be lefs bold in our ex-preffions.

Reaf.j. The Scripture ufeth thefe words, which we welltran-flate Worthinefs^ Reward, &c. And how much thefe are related to merit; and ofhow neer importance they are to [«f«'t]I leave to confideration. Mr. Ejre faith, that the Scripture ufeth thefe . improperly ; and then why (hould I cenfure that man as erroneous, that ufeth a word of fo neer (ignification or importance improperly ?

Reaf. 8. Yet neerer; Whether the Scripture contain not thofe terms applied to mans adions, which may be tranflated merit-ing,or merit , &c.fome doubt upon thefe grounds. i.Z%i*s and ^U are found in Scripture:whether thefe fignifie meriting andmerit 3 as well as toprthy ami Vporthineffjieeds net much enquiry, if we ftand to the common Iudgement of Lexicons and Authors. r/ W. Math, Martin'mm Lexicinverbo Mereor. Perottm, Merere &' Mereri Jignificat Dignum e§e % cumpoftfe accufandi cafum habetjkc* But £^ioi is commonly tranflated Dignus* Vid, etiam Martinium in adverbioMcrito, et nomine Meritum. Terot- Dignumdicimus quod Meretur^Scalig. l.^Poet.c. IO. Graciz&cv dicunt \unde^h^y-^r^ fententU qua omnium confenfu digna funt utfuapte naturafme nil a probatione vera eredantur. £rit igitur Dignitas conditio perfon'a, cftt.t putatur aut ab omnibus,aut a p/uribus,aut a melioribus Digna vel laude vel pramio-. And meritum is commonly defined (as

'JXfartin.noteth) j4clio qua Juftum eft ut agenti aliquid detur. It is a Righteous thing with God to recompence tribulation to them that trouble you, and to you that are troubled,Reft with us^when, %• 2. The/. I. 6^7,80 As a Righteous Judge he fhali give the

Crown,

(17) Crown ofRighteoufnefs to all that love his appearing, 2 77«. 4. 8.* He. is not unjuft to forget your work and labour of love, Heb. 6. ic. faith CMartin. Merit0 eft fecundum Jus ; ex fufta ratione feu caufa : How commonly do Philofophers, Zabarel^ Zuingerus^ Scbeggius^ and others,faith GocJevius % Lexic. r Phihfop % in Merito, ufe the word Merit0 even for Per or GratiA y znd ail La-tine Authors ufe meritiffime & meritijfimo, pro optimo Jure. K^ioy faith Beza, proprie de eo dicttur quod aqualu eft ponderis ac momently tranflatione a ponderandi ratione fiimptA- And from the Apoftles'T/ wt «f#* TdTzSnu&TA 9 Rom.%. 18. Heconcludeth> SophiftA mult a de Merito vongrui & condigni nugantur ; quorum tamen doSIrina velexhoc locooptime refellitur. And if a negatione agUe^ Merit may be directly confuted ; then they think that from thofe Texts that affert it, and ufe that word, the ufe of the term meriting will be juftified.And BezA renders it ibid.Minime Pares x and faith, 1taq 2 *£'<*• reEle & proprie ufurpavit qttodnomen tejlantur Gramatici de its dtci qua Appenfa ejufdem ponderis inveniuntur y **& 70 *y&9 quod quA preponderant Uncem attrahant. If fo, then A^ioi and as'ia are words of as high a fignification as MeritumMi need as much an acknowledgement of impropriety, when applied to mans actions towards God. Tho. Grotius faith,in Mat, 10 10. that *.£ /0 « GrAcis & quA huic rejpondent HebrAU ac Latinis non fern* per ™ wwfed qualemcun^ relconvenientiam notat ut liquet ,Eph. 4. I. Phil. t. 27. Col. 1.1 o. 1 Thef 2.20. 3.Joh. 6. But whether the word be taken largely or ftri&ly, if it fignifie Meritus^ the word Merit may feem to be as fitly ufed, either more largely or frriftly. Now that this word is fo ufed of us, and our a&ions in the New Tcftament, is plain, zThefci. f* «• ^ ri*&mM**i upd* 7tUC&nteiAt<™ Siwv7ri? rn ly mtryvri. That ye may be counted worthy of the Kingdom of God, for which ye alfo fuffer. And next follows, for it is a Righteous thing Vvith Cod^ to recempence, &c, Luk. 20. 35. o- SiK'A*Ziccci\7ii T&diwvo< 'KiiviTzyJitv, They that fhall be accounted worthy to obtain that world, Luk^. 21.3 6* h'A talaZimdir* tcw^thatye may be acounted worthy to efcape, Rev. 3. 4. '°ti aZtoi h iv : f or they are worthy, Lu\^. 10.7?*& ,< » tp><fr*f ni pufc ^y7«o?7.The labourer is worthy of hiswages.So on the evil part, Rom. t. 32. *fiw 4 &iri?ir: worthy of death, and in Job 11 6 the (eptuagint have on *£/« Qot&xiCn cirri Ai>eJov Zv nuAfT^xx<^

that God exafteth of thee lefs then thine iniquity deferveth, a;

C7«) Our tranflation hath it. It feemeth then that there are words in Scripture ufed as to mans actions Godward, which fignifie properly Merit, and therefore muft be taken improperly ; and fo may the word Merit, on the fame ground, as well as the word Worthy, which we ufe in our tranflation. The fame may be faid of ■{u&6( which isofcufed, i Tim. 1.18, the fame with that in Luke before cited, *fy°< ° Hfrtrnf n f*«W*v**. And Heb. 11. 6. God is called role U;jjtS^/j/ atV^/x/attTRfcftrWj A Rewardef of them that deligentty feekhim. And his action in rewarding is called />.»£»-vefgtidLvlAfffixlai: Great Recompence of Reward ; or giving the Reward by way of recompence. And its faid of CMofes, Heb. 11. 26. aVg.5A.4Ti yxp.li? ibn ut&9,TbJibn*9 j he had refpe& to the Recompence of Reward. Many times is the like word ufed by Chrifl: and his Apoftles. Its true as Grotius faith, that the Hebrew and Greek words,Promifcue Mercedis & Doni habent /ignficationem : quo magis apparet non earn ejfemvim hujus vocis ut iqualitatem inter faBum & rem defideret.. But then he addeth withall ? Jed neque Latina vox id exigk. Eft quidem Merces, ut Varro vult, cL merendo\ at Merer t aut Mereri Latinis veteribus erat confiequi. Merces ea quam Dens rependit obedientU noftra fundamentum ha-bet in liber ali & miferecordi ipfius promijfione. AUoqui non digna funt qua WiC patimur, gloriofo pramio quod nobis obventurum eft* Grot, in Mat. 6. 3. And on Jam. 2. p. 14. he faith alfo, (mentioning that of Cyprian, precept is ejus & monitis obtemperandum eft, ut accipiant Merita noftra Mercedem)Quo in loco,<& veterum aliis, vox Meriti, fie fumenda eft, ficut . vox Mercedes, non apud ipfostantum fed& in facris Uteris, Mat. 5. 12, & 10. 42. Luk. 6. 35. I Cor. 3. 14. nimirumnofi ex aqualitate opens & retribute onis, qua hie certe nulla eft. /bed ex liber aliflima promijfione qu<t laborantibus nobis Jus dat ; ita ut hoc negotium ad Donationem fub conditioner quam adproprie diSiam locutionem & condiolionem, cut contrallui agnate Mercedis ejr LMerendi voces, propius accedat 1 quofenfu e n',«**«Paulus dicit redditumm Deum plis fecundum ipforum opera, Rom. 2. 6. quorum operum explicatio furiifo%k$ per com-plexioneeft, Mat. 25. circa §nem> redditurum fcilicet Judicio non rigido,fed mlra quadam dementia temperato, & direBo ad naturam benignijfiw) foederis per & propter Chriftum fabli. Moreover, our Divines take the Latin word Merces^not onely to be tollerable, but to be Scripture fence, for they oft retain it in our tranflations

(10) of the Scripture: But it feems the word Meritum hath nothing in it, which fhould make it much more improper then CMerces : for they are both Relatives: and they come both from LMeretr. I muftintreat the judicious Reader not to miftake my end in all this, nor to fuppofe me to conclude contrary to my former Proportion I ftand between two extreams, and therefore muft fpeak againft both. I onely hence Conclude* that therefore we fhould not too much quarrell about the bare word,when we agree in fence : nor fhould we cenfure any for the bare ufe of the word Client, as erring in Doftrine, when it feems to him to be a term warranted by Scripture: But yet where Scripture it felf ufeth a term improperly, we (hould in our difputes lay by fuch terms ufually, if we have more proper; and where ufe hath made a term dangerous to the fouls of men, it may befit to forbear it, without necefiky, or explication. I have faid the more alfo of this, that it may appear to all impartial Readers,on what grounds, and with what Truth and Modefty Mr. E. and Mr. ^V. charge me with Error,and flat Popery; becaufe that when I was fpeaking againft Merit, I yielded that improperly, and in a larger fence, as Promife is an Obligation,and the thing promifed is called Debt or Due, fo the performers of the Condition are called worthy, and their performance Merit, though properly it is all of Grace and not of Debt. I appeal to any competent Judge,whether thefe men do not hereby make all the Fathers and Churches of Chrift tobePapifts, till about IJUbins his daies ; oratleaft for above i ooo. years after Chrift Qind I think between that and Luthers time, the doftrine of Merra was not much decayed) ? Yea, fome will doubt whether they make noE Chrift and his Apoftles Papifts? and then no wonder if they make Luther, \JMeUnftbon y and all the Proteftants thatfubfcribed the Anguine Confefston, to be Papifts: yea, Bucer, Calvin, and many of the moft eminent Divines of his' Judgement, who alfo fubfcribed, and offered to fub-fcribe the fame Confefiion. I had as live be a Papift with al! thefe, as an Antinomian,calling my felf a Proteftant. And I think I have faid enough to manifeft that the Spirit of thefe two Bre-threns writings, is not fo like the Spirit of Chrift, that covereth his peoples failings-, but never accufeth them for truth and duty, as to the Spirit of that profefTed Accufer of the Brethren, and eaemy to the Truth.

SECT.

(So) SECT. VI.

1 Will adde thefe two things concerning the Matter .of-Merit, having faid all this about the Name. i. All the duties and graces of a Believer arefo far from meriting of God properly , and according to Commutative juitice, as we did God any good by it which fhould oblige him to a Retnbution,that they do oblige us much more to God then we were before. For that which is a duty in one refpe&,and a grace inanother,is indeed a choice part of our mercy; and the more we do for God, the more we receive; not only by way of Reward, but in the very Duty: nay Doing it felf is but in fome refped a receiving from God, and in fome refped, a means to further Receiving. When ever the foul is moved to Love, Humility, Thankfulnefs, Defire, &c. it receives this grace, and a pretious mercy it is : and inthe exercife it receiveth more : To Love God is fome degree of en joying him; Even to give all •we have for him at his Call,is a receiving from him. Honcft hearers do underftand this myfterie, though Hypocrites and Pharifees do not.

2. Though I fay that no Angel is capable of fuch proper meriting of God, yet I do not intend, that finful man can merit as far as Angels or*Adam in innocency might have been faid to do : No nor that our working now is in the main parts, of that nature as <*s4dams then was. His was, t\* perfeel obedience of a perfect Creature , from the power of nature and that Grace Which was without proper Merit, for the continuance of. that perfection, and the attainment of more* Ours is the imperfect Obedience of a jinner fretIj pardoned upon his believing and repenting, which obedience mainly confftethm the Accepting of mere 7, andufing it for Recovery ', and it is performed and accepted by Go ffelgrace, Which is againft or contrary to merit, and not only without it. I will explain all by this familiar comparifon. A Father hath one fon at full age, who having the full ufe of Reafon and ftrengch, is able and fit to do him anfwerable fervice.He will give the inheritance to this fon, becaufe he is a fon, out of meer Paternal Love, and not of merit of the fon : yet becaufe he is an honeft vertuous man, he loveth not his fon as a fon fo dearly, but that he would rejed him if he

were

were a wicked, rebellious fon, fuch as God commanded the Jews themfelves to put to death : And therefore he requireth his fon to walk obediently and lovingIy,asthefonof fuch a Father fhould do, and not diftionour him, and then he will of fatherly love bellow on him the inheritance; but if he will not, he will dilinherit him. Here the merit of the inheritance is no proper merit, but a Not-meriting to be deprived of it: but Rebellion is a proper merit of that privation. # Yet the nature of the work, which is the condition, is anfwerable to the Age and parts of the fon. Suppofc the fame father hath other fons, that be fome of them little children, that can but go, and fome fick in bed of hurts that they have catcht by their own folly, by falls, or burns, or curing them,or the like ; or fuppofe it poftible that the forementioned fon fhould fall back into fuch an infant condition upon his difo-bedience ? Here now the Father hath Commands, Promifes of Reward, with conditions and threatenings.as well as to the other, but of a far different nature. For here the Father faith to the fick or wounded Child, // thou wilt take this medicine , though it fa bett r for thy own cure, 7 willlove thee, and I will give thee thU or that • and for prevention of more hurt, If yen will not cut jrou, or fiill^ or burnjou with the fire fr the like J will do this or that for you. Our meriting at Gods hands is no more properly called. Merits then this of the child by taking meat or medicine offered to cure its own fores, and by taking heed of fire , and what elfe may endanger hereafter: and in fome refpe&s it is yet lefs then this.

But I perceive 1 have flood very long upon this term merit ('the father becaufethe Accufer faftneth fo much upon it J I will therefore difpatch what I have to fay to the reft, with more brevity.

SECT. V I r

?. *~"T~He third term that I would have explained, is, Worthy or §.7.

A ^rf£/W/},concerning which,my meaning may be gathered from what is (aid in the laft. I only adde thefe two Propositions 11 Being the phrafe of the Lord Jefus and his Apoftlcs, it is lawfr*" *<>fav*Nc Belie^« *A Obedient .Chriftians are worthy

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of eternal life, and that we muft believe and obey, that we may be accounted worthy,and that there is a certain Evangelical worthy-nefs of Gods Love, and fo of the Reward,which confifteth in our fincere Faith and obedience. For this is plain Scripture.

2. But yet though Chrift fpeak of fuch a worthinefs, becaufe the phrafe is improper vlt fhould ufe it fparingly, and alwayes cither avoid it i or explain it, where there is danger either of hardening the erroneous, or of offending ihe weak, by the incau-telous ufe of it.

4. The fame I fay of the term Regard; 1. It is lawful to ufe it, becaufe Chrift doth it fo oft: and indeed fome more neceflny of ufing this, then either of the former. 2 , But yet it muft be ufed with Caution and Explication, for the forefaid reafons.

5. But there is no word that we havcmade more quarrelling about in this bufinefs, then the terms Righteous, Right eoufnefs, and Juftification,even when we were agreed about the matter. It is inconfiftent with my intended brevity, now to mention the divers iignifications, and ufes of thefe words ; Only in brief I (hall lay down my thoughts, as far as is requisite to our prefent purpofe,in thefe Proportions.

Proportion i. I do not in thefe difputes about the Righteouf nefs of Believers, take the word for that particular vertue, which is ufually faid to be a Conftant and Perpetual Will of giving every man his due : But fometime materially for the Obfervation of the Laws: And moft ufually Relatively for Non-reatus, not guil-tinefs, either as to the Reams Culpa vel posna<> in a legal and judiciary fenfe.

Propofition 1. It is not only agreeable to Scripture, and fo

warrantable to call men Righteous, becaufe of their own Faith,

. Repentance and fincere Obedience, but alfo fo frequently done

in Scripture, and on fuch weighty grounds, that this phrafe

is to be ufed ordinarily by Chriftians, and not difowned.or

avoided.

Proportion 3. Yet where-ever any men are called righteous, becaufe of their own holynefs and obedience, it frill fuppof-eth the pardon of all their fin in the blood of Chrift, which iscal-'led ordinarily, imputed righteoufnefs : and this as fupereminent above theother, as to their Juftification., as I have before ex-ipreffecl.

(8j)

Proportion 4. It is the Scripture phrafe, and therefore warrantable to fay, that By our words We fhall be Juftified^ and by your Words men fhalt be condemned. And that men fiMll be judged According to their works ' (isfndto judge^ is tojuftrfie or condemn ) And that a ms.nisju/tified by his Workj, and not by Faith only ; Jam.Z.i^ I am not now fpeaking of the fenfe of thefe texts, but of the war-rantablenefs of this langauage,as being ufed by the Holy-Ghofh None jherefore is to be charged with error , for the meerufe of the words, unlefs it be proved that he ufeth them in an ill fcnTc.

Propofition 5. Yet, though it be Scripture phrafe, it (hould be ufed with great Caution ; and the very phrafe of f unification by Workj, fliould be avoided or explained, v. here it may be an occa-fion of drawing men to afcribe too much to their works, or of offence to the godly .* and we (hould more frequently ufe Tauls phrafe, (which is not contrary to this) and fay, that a man is jufti-fied by Faith, without the works of the Law. All things are not convenient, that in themfelves^re lawful.

Proportion 6. I had rather my felf ufe this phrafe, We (ballbe finally jufiified, if We believe andfmcerely obey ; which is all one as to fay , Faith and fine ere Obedience are Conditions of our final Juftification ; then this phrafe, We are juftified by wor^s, and not bj Faith only, for the forefaid reaforis. And if I underftand that the latter phrafe, though it be the Holy-Ghofts , is orfenfive,I will avoid it : fo be it I may have leave on necefTary occafion to ufe thefe three phtafes , which all our Divines, fofar as I know, do allow.

I. That fine ere Obedience is a Condition of our final ahJolution in Judgemeyit, and of the Continuance of our Juftific^tionhere : Or if the term Conditioned Continuing be offeniive (though me thinks they fhould notj I would confent to difufe them both ( except when by difpute we are driven to debate the Cafe , whether they may be ufed or no, or when I am urged to exprefs what phrafesl judge moft proper.) Initeadof Continuance rf Juftificaticn, I would as willingly fay, It is the Condition of not-lcfin* our J unification ; and initead of calling it a Condition , 1 am content to ufe the very words of \ cripture, and fay , If We confe/s our fins, he is Faithful andjuft to forgive, And if ye forgive men their trefpaffes, your heavenly Father will forgive jou , but ifye forgive not , &c.

Mi The

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Thefecond phrafe that I would have liberty to ufe, is, Our

faith andfincere Obedience do themfelves make us Righteous^ our

fins being freely pardoned in the blood of £hri(l : All our Divines

Confefs an Inherent Righteoufnefs. A Righreoufnefs which will

not fo far make Righteous,is a moft palpable contradiction; with

me, its one thing to Juft'fie ponftitHtivi ('which goes before all

kindoffentential J unification) and to make Rightecus : feeing

therefore [ have their good leave to fay, thatfaich it feif and

J** ^I° C,US obedience.do make orconititute us Righteous, * J can forbear,if

D,fp 6 p'l^i, it difpleafe them, to ufe the equipollent phrafe, that faith it [elf

NonncgoCre- an& obedience dojuftifie.

denies p(los The third phrafe that 1 would have leave to ufe, is that of Confiuuiper God, ^e Jhall all be judged According to our \\>orks, or, to what l m2n U ™m' we have ^ onein the body. If they can bear mens ufe of this nil^er'iUm phrafe, they can bear all that I intend or defire : and I think it jqflos conftltul apter to exprefs my thoughts by, then the other % we are fuftifiedby ncgo -. fedaffif- workj : for it is to the Juftification at judgement that I have chpef

niofuflos con- re fpeci: whenlfpeakofthe intereft of Obedience in our Juftifi-fUtui turn per K » r J

futtficationcm ca "° n * t .

turn perfantti- Propof. j. The word Juftihcation is ufually by many Divines foationeps* taken only for Gods flrft Remiflion of fin at our Converfion,and his then Accepting us as Righteous : And when we difpute with men that do and will underftand the word Jufttfie in no larger fenfe then fo, we raufl needs grant them,that (according to that fenfe) we are not juftified by any Pofitive works of external obedience; no, nor by any ad for habit > of faith it felf, performed from the time of the firftact till death, but by the very 1 h 16 ^ r ^ m ft antaneous a & on ty» f° l ^ at * n ^eir fenfe of Juftification,

Genzz.i^ 7 , 3 grant them, as to the exclusion of man, much more then they

S7 s i8. defire. Luk 19. 17. Some other phrafes there be that I had thought to have laid Maik 7.19 fomething to, as being J uftified for faith or obedience, or becaufe

iuv this 7°* °^ them > anci ^ them ' and °f trH fi in & t0 them ; witn ottlcr tne like 5 Im tot* *' ^ UC na vm g done C ^ ac wn ich I account moft neceffary, I fhall pak Ma1.25.j4, bythefe, for brevity fake.

3f- And thus 1 have given, for thefatisfa&ion of all offended, Cenforious Brethren,a true Account of my judgement,how much I afcribe to mans works, both in fenfe and terms. I begun with the lateer, bciig about a .Confeffion* where verbal differences

have

(85) • _

have theleaft and laft place : but had I been opening the doftrme J ° •>'**' of Juftification,I would have begun with the former,(which I fay, a chron. $4. as fore-feeing forae will carp at that) I have been fo far from 2.7. hiding any pare of m/ Judgement, -which I may conceive diftaft- R* y . 3-■*. full to any, that I have faid more for holinefsand obedience,then [Jj|? ^* ever I faid before, and as much as I could polfibly find at prefer^ Euc.it.ij^ afcribed to th^ra in my mind. Rut I do again profefs, that I hold 23, 1?. not all this with that tenacioufnefs, nor full certainty, nor conceit ofnecefficy, as I do the Articles of my Creed,or ftrft generall Confefsion*. and that if 1 find any word here contrary to it, or the Scripture, I will revoke it. And 1 (hall thankfully receive the inftru&ions of any Brother that will manifeft to me any error, in fence or word , which I am far from daring to imagine that I am free from. In the mean time, as I can unfeignedly fay, that I can bear the differing Judgements of my Brethren in love and peace, fo I could wi(h they could do by me ; but if they cannot, there is no remedy : I blefs my God that bears mine Errors, when mj[ dear Brethren cannot bear his Truth.

CH AP/1V.

Additions to the former Qmfefsion y on occafion of the fight of Mr. Caryls Eptftle to Mr. Crandons Book ; tendred to Mr. Caryl for his fatisfaElion, hi the points wherein he declares himfelf offended. '

w\

Hen I had written this far, 1 received Mr. Crandons whole book ( having before feen the Monfter,/** Capite & Cauda) when I opened it, I found fuch a name written in its forcheadj, as I had thought that dunghill deferved not to be bkft with, x/«> Mr. Jofcph Caryl, with his Epiftle perfixt. His name in whom I truft, and whofe Truth is dearer to me, then theefteem of man^ even Jefus Chrift, is above all names: and none have names fo honorable, as to difgrace his Trutband Wifdoro, with the children of Wifdom, by fettingthofe names in the ballancc againiV

M 3 that

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that Truth, As Gods Truth and Grace is it that makes mens names to be honourable and pretious with his people, fo that if they do but ftumble and fall upon that Truth, it will break their names in pieces; but if it fall upon them(while they ftrive againft it,) it will grind thofe names to powder. Which I fpeak not ascenfuringthe name of this Reverend man, but as one reafonof my fecurity of the Caufe of God, what names foevir (hall countenance its oppofers. Yet I confefs I more envy Mr. Crandons Errors the honour of this prefixed name, then of all his Argu-guments; or then I envy this Reverend name, the honour of being prefixed to fuch a volume. I have received a Defcription from pious fame, of the foul of Mr. Caryl , fo unlike to the foul of this Ranting Difputation, that 1 hereby do crave of our Chri-ftian pofterity, that when we are all in our graves, and another world, they would not fo wrong this excellent Man, as to conclude them to be of kin, becaule of this connexion. If you fay, He hath given us juft occafion fo to think,; 1 defire you both to look upon his difowning the per fond r-eflexions, which are the beginning, middle, end, if not all; and alfo to confider, that the moft peaceable difpofitions are ufually moft tradable; -and you know not what importunity might have done with your felves: I mean not of fuch a Comet as Mr. £randon 9 but of the higher and more illuftrious Planets of our Orbe. Learned and pious men, muft love and honour the pious and Learned: and therefore their Temptations have the greater advantage. Nor do I in the leaft fufped: that this godly man hath done any thing againft his Gonfcience, to pleafeothers; though perhaps he might be the more negle&ive of his own name, and might do that which of himfelf he would have Judged inconvenient; as the fad Refevt-went of Theological wars , mentioned in the beginning, and the little check to hii thottohts^ in giving an explicite Teftimony to the ypor^ mentioned in the middle, may perfwade us to conceive. Yet becaufe his approbation of the do&rinall part of Mr. C ran ~ dons difcourfe, and that in the particulars mentioned, do fignifie that he is of his Judgement in thefe Dodrinals , and that he is offended at my doctrine in thofe points, 1 do unfeignedly profefs to bear fo much Reverence to the name of Mr. CV//, that I take it for my duty to. tender him fatisfadion in the points where-iffl I have given him offence. For though I have no expectation

(87) ftation that he and I (bould ever be of one Judgement in this world, if he approve the Do tlrinallpoints maintained in Mr. Cra*~ dons book, as knowing the itrong conviction and perfwafion of my own mind, concerning the unfoundnefs of fomeofthem, and knowing that Mr. £aryl is confident on the contrary, bcfoi would commend their vindication as worthy of publick view; ye: left I be mifunderftood, and our differences may feem to be wider then they are, and efpecially becaufe I doeafily confefs that fome indigetted, unexplained, and incautelous words of mine in that of-fenfive Rook, mighcgive him and others caule of offence, and io the fault is partly mine I am obliged to do my part, for the Re-movallof the offence. His words which call me to it, are thefe, It u a duty to contend for the faith which was once delivered to the Saints, and jet the Dotlrsnailpoints therein maintained and vindica* ted^Tbe prefent freedom of Believers from the curje oftl^e Law^ and their free funification by faith without works,jea without faith as it is a Worl^ through the alone fatisf aflion of ] ejus Chrifl, are offuch moment, and fo fundamental in Religion, for the comfort of poor fouls % , that I cannot but Jfidge any Ejfay tending to the bearing of them* much more this large and elaborate difcourfe, profitable for the Church of God, and Worthy of the publick. view.

That which I ftiall do for the fatisfadion of this Pious Man, is,; i. To Declare whether I do indeed deny free Justification by faith without works,yea without faith as it is a work, through the alone fatisfa&ion of Jefus Chrift. a. To Declare how far I deny or maintain the prefent freedom of Believers, from the curfe of the Law- And confequently, whether I deny the faith once given to the Saints, or'any thing Fundamentall in Religion, for a ChrilB-ans comfort: and whether Mr. C r **A° n raay be faid to have vindicated thefe Fundamentals from my Oppofition. 3. Ifhallpre-fume to give a few Reafons ("though contrary to my former intention,) which perfwade me to think that Mr. C ran don hath not vindicated thefe Fundamentals, and that his difcourfe is not profitable to the Church of God, nor worthy the publick view,*either becaufe it is large and elaborate, er becaufe k tendeth to the clearing of the truth.

1. For the firft oT thefe, I have fpoke my thoughts already, as my mind did then dictate to my Pen : and becaufe I am fo far ftomdiffemblin^myjglelfgtoa, as Mr. Cr. mofk confidently af-

£rmc£b

(88) firmeth me to do, that it very much grievcth me/next the obfcu-rity of my own underftanding, and my defe&ivenefs in embracing and improving thofe truths which I know) that I cannot tell how to make men fully underftand my mind, and fee the beft and worft of my thoughts, in matters of Religion; I fhall add a few more words, though no more in fence, as being for matter a ^ Repetition of what is faid.

Concluf i. I have ever held, and do hold,that at our flrft be* lieving,we are Actually and Abfolutely juftified from all our fins, without exceptions, by faith in Chrift, without the works of the Law, or without works in Pauls fence.

Concluf 2. I have ever held that faith it felf, as a work, in Pauls fence, hath no hand in our Juftification, nor faivation;much lefs is it the caufe thereof, qua opus, as fuch a work.

Concluf. 3. I have ever held to this moment, that even thofe pofitive works of external obedience to Chrift, which all that five after their flrft believing muft perform, or perifh, are notfo much as conditions of our firft Aduall: Juftification, nonorexi-ftent till after it:

Concluf. 4. I have ever underftood moft of our Divines, when they fpeak of Juftification by fakh alone, to mean by Juftification, Gods flrft putting us into a juftified and pardoned eftate, upon our firft believing. And if fo, either 1 give no more to works to our Juftification then they, or elfe I know not my own thoughts. I fay therefore as they ufe to do,Bo$a opera fequmtur Juftificatum won prccedunt Juftificandum % and therefore they cannot Juftifie. Which Reafon can hold of Iuftification in no other fence then this.

Concluf. 5. lever thought thatitisno Meritor Dignity,or value of mans works, or his faith either, which is the leaft Caufe of his Juftification in the laft Judgement, or the continuance of his Juftification here; much lefs of his flrft being Juftified.

Concluf 6. I do not believe that man is any way,by any ad of faith or obedience, any true caufe of Gods pardoning or juftify-ing him : principal or inftrumentall.

Concluf. 7. I never went about to give works or duty, any part of that intereft in our Iuftification, which «our Divines do frequently give to faith ; viz. to be the inftrument of our Iuftifica-tion,For indeed 1 deny fo high an honor to both.

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Concluf. 8. Much lefs dare I admit the leaft thought into my foul, of giving the leaft part of Chrifts honour or office, either to faith or works, fo far as I am able to difcern it; nor did I ever feel a defire in my foul fo to do:for though I know I have in me the feed of all fin; yet it is no wonder if this (in be fo far fuppref-fed, as not to a&fenfibly, when both Chrifts intereft and mine own do lye fo full againft it. And if any Brother will manifeft that I have given the leaft of Chrifts honour orofficeto mans works or faith, in word or writing, I proteft my felf unfeignedly willing to receive his information, and that upon fuch receipt, I will pubhckly recant fuch words, and defire fuch writings may be committed to the flames.

Concluf. 9. Nay, one main reafon which conftraineth me to differ from my Brethren, and to deny that faith is an inftrument of Juftifkation, is, becaufe I dare not give fo much of Ch'rifts honor to man, or any ad of mans, as to be an efficient caufe of pardoning himfelf.

Concluf. 10. I conceive therefore that the difference between me and them, is not that I give any more indeed to works then they, but that they give more to faith then I, and confequently to man : and that if I be guilty of levelling or equalling faith, and obedience too much, as fome think; it is not by bringing up works too high (to beinftrumentsof Juftifkation as they make faithj but in taking down faith too much, by denying it to be the juftifying inftrument; and confequently in too much abafing all ads of man, which yet I do not fee that I am guilty of.

Concluf 11. Ieverheldthatit is onelyfaith,andnotworks,that is the receiving of Chrift, and that faith being the onely receiving Grace,(whercin no meer moral duty or Grace doth participate of its honor or nature J it was therefore by God peculiarly deftinated, or appointed to the office of juftifying, as ficteft to the glorifying of Free-Grace, apd of God-Redeemer therein.

Concluf. 12. This faith I difference from Evangelical obedience, as I difference the confent to a mans Soveraignty,from my obeying him as my Soveraign ; or the confent to Marriage Relation, from the conjugal fidelity and obedience of a wife to her husband* or the taking a man to be my Captain, from obeying him, or fighting under him : or the taking a man to be my Phyli-tian, from obeying his counfel, and taking his Medicines: and

N Repentance

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Repentancel take to be to our faith in Chrift, as the breaking off from other Suitors and Lovers, and turning the mind to this one, is to Marriage : (though fome other differences may be imagined, the word being taken varioufly.) So that I do no more (asI am accufedj comprize all obedience in faith, 'becaufe I Comprize a Love to the Redeemer, and a Confent to be governed by him, then I comprize all Conjugal Obedience and fidelity of a woman to her husband in the Marriage-Covenant or Confent, becaufe I comprize in it Love to the man,and a Covenant of fidelity and obedience for the future. As 1 have faid, Faith with me, is the Taking of whole Chrift, (that is in all thofe Refpeds which are Effential to him as he is Redeemer and Saviour) by all thofe ads of the foul, which are of abfolute neceflity to the true Reception of fuch an object : that is, byAfTent, Cenfent, Love to him, Affiance, which alfo have fuch further refpective diverfi-fications, as I fullyer before expreffed.

Con. 13. lam very Confident that when Paul includes faith, and excludes works, he never meant by Faith any one fingle individual ait, or any one onely fort ofad in the ftrideft Phyfical ienfe,calling all the reft Works. And if any man will but tell me what one phyfical ad he will tye Juftification to, I will prove to him that he excludeth that faith which God includeth. Our own Divines ordinarily fay,that Juftifying faith hath three ads, NotU tU-, A^enfta ®- Fiducia, And r Selle , Eligere, Confentire, Accepta-re, is the principal of all, which is not the fame with any one of thefe. And fiducia is more then one it felf And that Affent which is but one in Qtnere y is many in particulars, according to the many truths to be believed to the very effence of Juftifying Faith. The Scripture exprefly defcribeth it, as confifting in Affent, Receiving, Affiance, &c.

Con.14 I am of opinion.that thofe that takejuftifying faith only for one Ad tnfenju Phyfico^ do utterly lofe and confound them-felves in the doctrine of Juftification making it impoftible for any man on earth to know which is the juftifying faith : Not only becaufe they have no word of God to dired them,by confining it to any one ad, ( without which they can donothing),but alfo becaufe the foul is fo curious a piece in its effence & operations,& fo much unacquainted with it felf, and fo defective in reflex Knowledge, that no man can fodifcern its ads,as perfe&ly to diftinguifh them,

and

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and to fay when it is but one aft, and when it grotts to be two or three in meer phyfical fenfe. If you diyerfifie them by the Ob-jecls (which is the known way J yet are there in every objeil, at leaft , in the object of Juftifying faith, fuch diverfity of parts ef-fential,integral,and of Accidents, and refpeSs,and neceftary modifications, that no man on earth can determine juft how thcfe do individuate or phyfically fpecifie our ads ? As if apprehenfion of Chrift be Juftifying faith, as they ufe to fay, pafling by the Ambiguity and Comprehenfivenefs of the term <zs4pprebenfionf\o man can tell us, whether to apprehend Chriit, as God and as man,and as God and man in one perfon, and as the fecond perfon in Trinity, and as one that hath dyed, and by death fatisfyed, and as one that is Rifen, afcended, intercedeth, hath power to forgive fins, and as one that by pardoning muft fave us from Hell, and give us Heaven, &c. I fay no man can tell juft how many phyfical afts go to this : much lefs can any prove that all this • may be done by one phyfical ad : or can any cull out any one, and fay,that is the Juftifying objed and ad, and rejed all the reft,asnot effentially requifite as well as that.

Con. 15. I think they that fhould attempt fuch a bufinefs, would horribly abufe the Holy Ghoft, and would'themfelves forget what element they are in, fpeaking as meri Phjici, when they are treating of moral fubjects, both Ethical and Political : and they would be guilty of a bafc redudion of Gods holy notions and Law-terms, to the moft vain Philofophy (which Mr. Cran-<kHfeemsto be fo zealous againft) , as well as of confounding Phyficks with Ethicks and Politicks. -

'Con. 16. Themfelves ufe to confefs, that the Promife, and Chriit himfelf, and the Righteoufhefs of Chrift/ if not alfo Jufti-fication thereby) are the objeds of Juftifying faith : To which I may truly add, the Veracity of God Revealing, the formal ob-ycti of AfTent, and the Bounty or Good will of God in Giving, as the objed (as it were formal) of Acceptance, befide the feveral parts of the material objects, and invifible Glory the End, ex-preiTed fully inHeb. 11. tobeasefTential as any of thereft. And fure our old Phyficks muft be renounced before we can afTert thai but the two or three firft objeds alone ( the Promife, Chrift,and his Righteoufnefs) can all be apprehended with any one fingle phyfical ad,there being divers formal objedive rcafons.

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£on. ij. I am bold upon the confidence of the premifes to conclude, that in my Judgement, thofc Divines that will fingle out any one Phyfical ad of the foul, and call that alone by the name of faith, and teach the People that by this only they are Juftified, and that whoever looks for Juftification by any other Ad, but that one, is a Papift, a Jew, an enemy to Chrifts Righteoufnefs, deftroyeth the Gofpel and the Foundation of Chriftian Comfort, I fay, luch men,in my opinion,do utterly ruine the Comforts, and torture and wrack the fouls of poorChriftians,whom they pretend to fupport,yea they drive them to unavoidable defperation,if their dodrine be practiced : For it is not poflible for any one ofthefe poor Chriftians to find out which is the fingle Phyfical act of faith ; and then not finding which is it, they muft either look for Juftification by other acts with it, and fo (fay their Teachers) forfake Chrift and the Gofpel, or elfe venture upon fome one ad, which yet they are not fure to be but one. Here's comfortable Gofpel doctrine indeed I or if it were granted that philosophical brains-can fo punctually individuate or fpecifie their acts, yet all the unlearned that cannot, muft be damned, as being caft upon an unavoidable neceflity of being Jews, Legalifts, Papifts, &c. For my part, as fubtile and profound a Philofopher as Mr, Crandons un-charitablenefs hath feigned me to be ('that he might rob me of the name of a Chriftian, by giving me in exchange the name of a fubtile Philofopher) I profefs,that neither my naturals or fpkituals willferve me to cleave all thefe hairs,and if this were Chrifts Law,.: which they feign, aUum ejfet de me, I muft needs perifli : But I again profefs, and that with fcrioufnefs , that before I wiU believe fuch doctrine which gives up fouls to desperation, under pretence of their higheft confolations, and which cafteth fcorn upon Chrift and the Gofpel under pretence of a zealous vindication of them, I will be yet more prodigal of my Reputation with fuch men v of what name and note foever; and I will fooner take them for fuch fcholars as F eft us took Paul for, then I will believe their dodrine, without better evidence then yet I can fee.

fin. \ 8. I am as confident, that by confining Juftifying faith to any one fingle Phyfical ad, men will.intolerably abafe the nature of faith,making it eithemo humane, *.*, moral ad,or fo irrw perfect a one 3 as God in Scripture doth abhor. 'If it be-only a-n act

fo..

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of the Intellect, it will not be ftrictly moral or humane : the Intellect is but the entrance into the foul, and its acts, the beginnings of humane acts : If it be only in the will, it will be blind: If both, without affection, it is lifelefs.and contrary to that which Scripture defcribeth , which is Affiance in God, &c. Nor will it be the entire acting of the foul, ifit be not the act (as I may call it) of the whole foul, that is, of both faculties and the affection fuited to that object. Befides, that the foul acteth fo harmonioufly, that all the faculties will certainly concur.

Yet let nonemif-undeftand me, as if I charged our Orthodox Divines with this opinion, which I am now fpeaking againft; but I am confefsing mine own Judgement, againft fome particular difputers that havepafsionatcly infifted on this point. Sure I am, • our late Reverend AfTembly are far from it, in their Definitions ofFaith.

Con. 19. I do firmly believe that he that Receives not Jefus Chrift as Jefus Chrift, that is, as God and man, ,as one that hath perfectly Obeyed, Dyed for us, Ranfomed us, Rcfe again, is now in Glory, Lord of all, as our Saviour from Guilt and power of fin, and fo as Prieft, Prophet and King, as one that will bring us to Glory if we believe ; and fo as a Benefa&our,andas Good, (and therefore to be Received with Gratitude and Love) I fay, he that doth not thus Receive Chrift,is not a true Chriftian, nor hath any true Juftifying faith, but (hall be damned : and that Justifying faith containeth all this in it. And therefore I believe that they who teach men • that-fome one onely of thefe acts is Juftifying faith, and all the reft are works, which if we look for falvati-on or Juftification by, we fall from Chrift, do lead men the direct way to defperation and Damnation.

Con. 20. Yet I think that the whole of this Faith is ufually denominated from fome one ad, (or more, which we commonly comprize in one name) as moft frequently from Affcnt, and frequently from Affiance (which is more then one adit felf, and comprehendeth both AfTent, and Hope, or Expectation) fome-time from Willing or Receiving. But when ever Faith is fpoken of as juftifying or faving, the other acts are included under the name of one. Yet at other times in Scripture the word faith is taken in a,narrower fenfe j as it is byfames, and by 7W, when

(94) he diftinguifheth it from Hope and Love : For otherwife, we are faved by Hope, and Faith is the fubftance of things Hoped for, &c.

Qon. 21. I think that the Jews Conceit was, that Gods Law delivered by Mofes was fo perfect and excellent,that the Doing of of the works therein prefcribed, in a laborious task of Ceremonial obfervances, and in Coftly facrifices and offerings, did by the Dignity and value of the work derived from the Dignity of the Law, procure ofitfelfthe pardon of all their fins, and their full Acceptance with God,without any facrifice of a Mediator : and that this is it that ^Panl difputeth againft. So that their principal intent was to extol and maintain the perfection and fufficiency of Mofes Law, as wanting nothing neceffary to Juftification and felicity., not underftanding how Chrift Was the end of it; and in Conjundion with this confequentially they trufted to the Merits of Legal works. Accordingly I think that Pauls fcope is both to take down CMofes Law (especially its neceffity and conceited fufficiency ) , and the Dignity of Legal works (and confequently of any works./ I think therefore that by Works* /Wmeanethto exclude only Merits, or works which are conceited Meritorious, or which for the worth of the Deed done, fhouid procure pardon and Acceptance with God, without a Mediators blood. Andfo 7W himfelf defcribes the works that he fpeaks againft, Rom. 4.4, That they are fuch as make the Reward to be not of Grace,but of Debt.

Con* 22. Our Divines againft the Papifts do commonly place the Controverfie here, and fay, that the Queftion is, whether we are Juftified by Works, that is, by the Merit of Works? making them all one. So Dt.Fowns^Rivim, and it is the common voice. Vid. Melantt.Loc Ow. p. 427,429. and Exam. p. 689. dr 699 ejr Sotinium 7hej\c. i4-§. 6. &\2 fob* Crociusde Juftific. Difp .12. pajfim.

C 'on* 23. I do not think therefore, that under the name Works, Paul doth exclude the ads of faith before mentioned,the Love of Chrift,or Thankfulnefs for Grace, or the Confefiion of our great unworthynefs, and our extolling the Freenefs of Grace,or our dip-claiming Merits, or our owning the true God for our only God, &c. I fay, thefe ads confidered,not as falfly Conceited Meritorious, but as Means to Life, (and fome of them to juftification

at

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atfirft) and Conditions without which God will notfave us, were never excluded by Taul among works. Nay,though fome oftbefedonotexifttill we are juftified, yet did not Paul intend them as Works in his exdufion.

Con. 24 I prefume to confefs it my opinion, that thofe Reverend Brethren who fay, Faith juftifieth qua Inftrumentum^ as a trueinftrument, do moft certainly makeittojuftifieas an Adion of man : and that in faying, that It juftifieth as an Inftrument , andit jufttfiethnoratantsftt, or bj Attion, they do fpeak moft grofs contradiction: feeing that Inftrument um eft C AU f a efficient , & ^tlio eft efficients Caufaiitas. I do therefore fay, as well as Mr. CV>/,that Faith it felf juftifieth not as a Work : And I fay more then is commonly faid (from whence is the indignation) that it juftifieth not as an Adion of man neither, and fo not as a true proper inftrument of Juftification.

Con. 15. Nay, I will yet fay more (and have ftill faid it) that the formal or neareft Reafon of faiths intereft in Juftification, commonly exprefTed by quat emu j$ not any Ethical confideration or refped in Faith. This is in the midft between the two former. I before Concluded, that it juftifieth not qua opxs, as a work is taken for Mercenary or Meritorious working, as a workman doth for his wages, as Paul means : 2. And that it juftifieth not qua opus, as aworkis taken phyfically, for an ad of man. And thirdly I now add,that it juftifieth not qua op™, as a work is taken for a Moral Vertue, Plcafing to God, becaufe a Vertue: 4. Nay,nor qua hoc cpw^zs it is a work of fingular worth or Aptitude to this office. But it is meerly in its Civil or Law Relation (if I may fo call it) that is, as it is freely and pofitively appointed by God to this Office; making it, as he is Donor, the Condition of his free gifc; fo that it is nothing in the nature of Faith, but the Will of the Donor as fuch, that in the tenor of his Gift hath given it this Office and Honor : which is meerly extrinfecall to the Nature, or Ethical worth of Faith.

Con. 26. I muft therefore profefs, that after long confideration, I know no one term that properly exprefleth this neareft or formal intereft offaith in Juftification, but only the term Qondi-/iow,as that-word isufually taken for the Condition of a free gift, And when the Scripture telleth us, how faith juftifieth, it is in fuch terms as \hsk]lf thou confefs with thy mcutb the Lcrdjefw,

and

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and believe With thy hearty that God raifed him from the dead , thou Quit be faved, &c. and He that believeth Jhall befaved , and he that believeth not/hallbe damned : In all which, if the Conditional If 9 and the conditional form of the Promife cxprefs not a Condition, I defpairof everunderftanding it in this life, though it be the foundation and the fumme of the.Faith.

Concluf 27. Yet though no Ethical worth or Aptitude in faith be the formal Reafon of its intereft in Juftification, it is never-thelefs its immediatly-prerequifite Aptitude for this office and honor : And fo far as we may give a reafon of Gods appointments and will,from any thing without him, in the object, we may fay, that therefore God made it the Condition of the Covenant, or of his gift of Chrift and Juftification, becaufe it was the fitteft morall Grace for this work. So that it was fome Ethical or Moral excellency or worth in that grace, that caufed God (as we may fpeak) to make it the condition, and fo which is its Aptitude to-the office, and the remote reafon of its intereft in Juftification; though not the formal and neereft reafon.

Concluf. 28. Yet even here, it was not the meer Morall excellency of this Grace abfolutely, or in it felfconfldered, as a good ad; or as better in it felf then the Reft : but it was a refpedive excellency or worth, viz,, becaufe it is the fitteft to this fpecial ufe and end ; as being in its own nature, the believing a word of promife ofunfeen felicity, and the accepting of a free Gift/&c. and fo fitteft for God to defign to this office, feeing its his high de-fignin Redemption, to^Xioll htTiove and Free-Grace; fo that though in reference to^frieer fan&ification, fome other Grace might be as good as faith, yet none were fo ad-Apt-ed for this defign. And this I conceive is it which Divines call the inftrumen-tality of faith.

Concluf. 29. If any fay, that feeing faith hath a peculiar Aptitude to this office, therefore it muft have a peculiar Intereft; I anfwer, fo it hath. For I. It doth alone, without (Merits, or) any poiitive Gofpel-works of obedience (as fuch at leaft) pro* cure (as far as belongs to its office) our firft full Juftification. 2. The love of Chrift received, Gratitude, &c. are but as modifications of faith, which is called the receiving it felf Though fome of them be diftind Phyficall ads, yet all the reft Morally confidered, arc but as it were the modification of faith> I mean

Y97)

of that ad,which is the acceptance of Chrift y ancl life freelj Given. 3. Andforluftificationat Judgement, and the non-amiflion of it here, faith hath ftill the principal! intereft. Repentance (asdi-ftind from faith) and a return to holy obedience, is a Condition upon a remote reafon, propter fvtem y but faith directly, propter me-hum ?rincipale x which is Chrift as our Ranfom and Saviour: Repentance is prefuppofed as a Condition naturally neceflary, even as Faith in God alone in oppofition to Atjieifm, Polutheifm, and Idolatry, is prefuppofed as naturally neceflary, when we are called to Faith in Chrift as the Redeemer : and as the moral Law remains naturally neceflary, for all the command of fpecial Faith in Chrift by the Gofpel: But Faith in Chrift is an elected condition, elevated to this office above its own nature, by a fpecial Pofitive Inftitution and Promife, fitted to its objed the Lord Jefus, who is the fupernatural and higheft means fas Redeemer; , and it is revealed alfo in the Gofpel, which is a fupernatural Revelation, he-fides as the natural neceflity of the moral Law, of loving God, and repenting, and returning to him, are fuppofed,but thefe could neither be of any fufficiency or efficacy without Chrift the fupernatural way to the Father ; nor could the faid Love and Repentance have been wrought without Chrift, if they had been fuffici-ent: So though they are neceflary, yet are they infufficient witta out Faith in Chrift, as well as impofsible ( or beyond our power) fo that Faith in Chrift is that part of the Condition, which {landing next the head, gives life unto the reft; and though as fine qu.% no», they are of equal oeceflity with Faith, yet as cnm qua , or as to the fufficiency of the conditiony&ir qua non, fo Faith hath not only a precedency, but is as the mafter-pipe, which being next the ciftern,conveyeth all the water into the more remote. This I adde to what 1 faid before againft the charge of Levelling Faith and Repentance ; Though the Charge of equalling Faith and Obe dience, is eafier avoided : For the Scripture doth expreflymake Repentance fome Condition, even of ourfirft pardon and Juftifu cation : but fo it doth not A&ual Obedience to Chrift.

£onclu. 3.0. If after all this, I am not fo happy as to hit the true or full reafon of the difference between Faith, Repentance, and Obedience, in the point of Conditionally, I folemnly profefs it is not out of any defire to equal them : N y, that I have ftretcht my brains to the utmoft that I was able, to difcover from

* 7 m$a ex* pCl from fiber men y that s tbiy do cleer up the difference better tbemj'elves , or tell Hi "where we may find it doncy when tbty (hew them-(elves offended at the imper* feclion of my endeavours*

(9S)

Gods Word the wideft difference that I could poffibly finde,ear-neftly defiring (for to avoid offence, and to help me in expounding Pauls Exdufion of worksj to have found the difference yet wider then 1 have done : And if I fee not all, it is for want of Light, more then of Will or Diligence. And I fhall heartily re-joyce to fee the difference more clearly dated by my brethren * ; But I dare not in the mean time feign a difference in contradiction to Scripture, or addition to it • by faying that Repentance is no Condition, or that Faith is a proper Inftrumental, efficient caufe of Juftifying or pardoning us : though I have profeffed not to contend with any that call it an Inftrument of our Receiving Chrift ( if they will fuffer me to ufe the phrafes which I think more Scriptural and properj

Con. 31. I confefs that there is fuch a thing as may be called Juftification inforoConfcientia : and that Faith may be called either an Inftrument, or fome efficient Caufe of that Juftification : ( will not this fatisfie Mr.Crandorl) But I think that this is none of that which Scripture calls Juftification by Faith, nor that it is the fame Faith by which we are Juftified, which is the immediate ob-fervable Inftrument or Caufe of that Juftification by confeience (though that alfo be a caufe of it J : but it is that -difcerning of our intereft in Chrift and Gods favour through him which is lefs properly called Faith,and more properly, a difcerning, and commonly AiTurance or perfwafion of Gods Love.

Con. 3 *. I gladly confefs alfo, that Chrift made full fatisfactl-on to God for our fin,and therein intended only and infallibly the actual falvation and Juftification of his Elect: : And that we may be faid to be reconciled to God , and our fins done away, in a diminutive fenfe as to actual pardon and Reconciliation, even prefently upon Chrifts death and Refurrection, and fo before we were born or believed. Andif any will call this a Potcntialor Virtual Juftification, though Twill not imitate them, becaufc I will keep clofe to Scripture-terms, yet if they explain their meanings, I will not contend for the word.

Con. 3 % . I confefs alfo that God did eternally elect a certain number of determinate individual perfons, to be infallibly juftified and faved by Chrift, in time: And that thefe were given to Chrift that he fhould dye for them,and for them only with a fpecialinten-sion of actually juftifying and faving them; and that all jhat are fo

given.

(99) given him fhall come to him, and none (hall take them out of his hands.

fin 34. I believe that none can come to Chrift except the Father draw them, and that he converted) them by an infallibly effectual grace, fuch as is an a ft of Omnipotency, and is never refitted ,fo far as to be overcome.

Con. 35. 1 am certain that the new nature of every Chriftian containeth a fenfe of* his own great unworthynefs, yea his defert of death for the fin of his belt duties, and fuch a fenfe of the Riches of Gods Love and free Grace in Chrift,and how much we are beholden to him; that every fuch foul muft needs be prone to difclaim confidence in any thing of their own, and to give all the glory to Chrift. and free Grace : felf-denyal and afcribing to free Grace, being the moft of our Chriftianity. So that if the zeal of this truth do make the inconfiderate to forget the nature and ne-cefiity of holynefs, and its due place, and to forget how much the Righteous Lord loveth righteoufnefs, and how Chrift intended it in his death and Covenant, confidering mans frailty, it is no wonder. And fuppofing that this is Mr. (^random cafe, I heartily forgive him his volumn of calumnies, and railing Accufations: being parfwaded he intended them much for Chrift, though I think that there was too much of the intereft of his private opinion, that made him, as it were, call for fire from heaven, and that he little knew what Spirit he was of. The Lord caufe him to know it,and forgive him.

O 2 ChA

T.

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Chap, V,

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

SECT. I.

T He next thing wherein I owe fatisfa6Hon,it feems, to Mr. d-ryl, is, to (hew him how far I take Believers to be frefently freed from the curfe of the Law, and how far not: which I (hall do in certain Conclufionj; i. Affirmative. 2. Negative.

firjc/u.i. The Curfe of the Law, fignifieth either, 1. The Com-mination of the Law. 2. The fentence of the Judge , according to the Law, 3. The Execution. The firft doth oblige to punifh-ment, when the fin is committed. The 2 convinceth the offender, determineth him guilty, adjudgeth him to death, and referreth or delivereth him over to Execution. The 3. infli&eth the punifh-ment, and fulfilleth the former.

Conc/u. 2. I have before declared, that I do confefs that God hath by his eternal Decree, Immutably determined to free all his Eled ( not yet Believers ) from the curfe of the Law.

Qonclu. 3. I have alfo declared that I maintain that Chrift purged away their fins, quoad merhnm vclfatisfattionem, that is, hath perfectly fatisfied and merited their freedom.

Conclu. 4. I believe that all men are freed from the necefiity of perifhing (byfuffering what they deferved, ) as remedilefs. And that no man that ever heard the Gofpel (at leaft) doth pe-nO\ for want of a ranfom, or expiatory facrifice, or a Chrift to dye for him, but for want of Faith or a Will to accept a Chrift freely offered him.

Conclu. 5. I believe that tfie Law of Works ftands not now as it did totsfdam, as the fole Law in force, but that the Promifibry

part:;

fioi) part of ic is void, God being, as we may fay, difobliged upon mans fin,and man made utterly uncapable of being the fubjed to whom fuch a Promife can ftand in force : And therefore that it is fitter to fay the Covenant of Works is null and void, becaufe it is from the promifTory part that the whole was called ( if ever fo called) a Covenant. ( In this point I retract what I delivered in my Apho-rifms.) Yea the Law it felf hath received fo many extrinfkk alterations, as in its ufe, its Adminiftrator, &c. that I will not contend with any about the name, whether it fhould be called the fame or another, as long as we agree of the degree and matter of Change. But the great change is, that it hath now a Remedying Law conjunct, when before it flood alone, and its obligation had no remedy known. Then perfcd obedience was the only Condition of Life ; now its neither the fole, nor any condition at all. For where the Promife it felf is ceafed, there is no condition of it.

Concltt. 6. I believe that by the new Law of Grace, or the Promife, God hath delivered all men (in the Tenor of the Promife, though the promulgation reach not to all) from the guilt of fin, as to the deitrudive punifhmtnt, on condition they will accept of Chrift and Life ; and that no man is excepted out of this Promife ( till they remedilefly rejed it J, but it is fo general, that whoever will have Chrift , may have him, /' on his terms) : Though none Wi// have him, till Gods fpecial effectual Grace do make them willing. Yet whoever W/, is called to drink of the water of Life.

Conclu. 7. I believe that this Promife of deliverance to All, is fo free, that no price is required of any to procure it : It is but the Acceptance of a free Gift. And therefore no wonder if Chrift be faid to have taken away the fins of the world , or if God were faid to pardon them, when God hath as far as belongeth to him (I fay not,as much as belongs to him abfolutely and in all refpeds, but ) as the free Donor by Promife, per Legem Remediantem , delivered them; and the flop is only in their not-confenting or accepting : and when among men confent is To naturally implyed, that ( though it be a true Condition, yet) it is feldomufedtobe ex-preffed ; butwhere confent cfllly is the Condition of a Gift,ir. isufed to be put in abfolute terms,

Conclu. 8. I fully believe that as foon as ever any foul hath'fa-

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ying Faith, that is, Accepteth of Chrift and life as offered, immediately all fin is pardoned adually, which before was pardoned but conditionally, and that their pardon,as to the prefent time, is not now Conditional, but as Abfolute (the Condition being performed) : and I never thought otherwife. And this pardon ex-tendeth to every fin, that is then in being, or ever was on that perfon, fo that as to the fins Remitted, it is as an Abfolute Remiflion.

Conclu. 9. In this Remiflion God doth Accept them as children into his favour, and difcharge them from all guilt of eternal punifhment, and of all Deftrudive punifhment in this Life; yea, from all that is not retained for, and fandifTed to a greater good then the evil comes to : having promifed them that all (ball work together for good to them that love God , Rom.8.2%. 1 dc-pn the an. Couch. 10. If the more illuminated, but cenforious Brethren, gry V'tifo'cn to w ho have blazed abroad fuch calumnies, and jealoufies of me,for cuius Lnc' l *"s one W0Y d> ( in another Book) have the patience to bear it, I Com! de Re- w '" re P ea * a g a * n t0 tncm tnc fame Dodrine, ( for I am far from i-nUT.§.6.p. recanting it^ viz. It is mj ftWong opinion, and I am confident of it 9 (mihi) 620, thAt nofuftified-Sanclified perfon^fhallever loft his Juftification or Solh A a a ^ bis fantlification 9 ar *A that God hath promifed to caufe them to Confeff the ' P er f evere -> and to perform the Conditions of pardon for the future^that Lutherans they may infallibly be pardoned, tsfnd I am yet more fir onglj per-cmmonly, and frvaded and confident that God hath promifed all this concerning his the Fathers too EleU. Yet for this very Dodrine, and thefe terms, have zealous, c ™n°ffl ay Godly, tender confeienc't Divines given out, that I wrote againft lege Tertull. perfeverance, yea and have fo muttered abroad that my writings com.Marcion. are dangerous, that poor Chriftians are deterred from ufing them, cap. % 3, Z4. y ea tnC y have engaged fome in trouble of confeience not to read Hon £ r * para " Inat Book, as containing very dangerous matter-with which deal-llb^.cJ^c * n 8* am we ^ content >^ thrift approve of it, and confeience at i^o.VxOri-' lart find comfort in it (if they look to find any comfort in their gine Macari- works, and fuch works ) and if Satan gain no more by it then us, Horn. 26. j j 0 f e ^ an d ^ j c b e no f 0 f s to-thofe that need them, fas I think in p. j tz.&c. t kj s ijQQ^if^ a g e {t c a nno t be much. )

Conclu. 11. I believe that when ever the Juftified do commit any fin, they have a prefent and efledmal certain remedy at hand for their pardon, that is, the merit of Chrifts blood , and his in-tercefiion, the Love of God, t^e promife of pardon, in which

they

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

£W/w. 12. I believe that the Mofaical Law, fo far as Mofai-cal, is ceafed or abrogated , Chrift being come,who is the end of that Law : ( and this Law is it that TWufually fpeaks of, in the oucftion about deliverance from the Law. )

Cohdu. 13. I believe that no true Chriftian ought to look on himfelf, as continuing under Guilt, or unpardoned fin, and bound over to condemnation, or as under the curfe of the Law , as it is thus taken : but contrarily, to re Joyce with greateft thankfulnefs, that God hath freed him by Chrift, from this curfe and condemnation : and to ftrive againft all doubtings of his actual deliverance.

Conclttr 14. Much lefs may any Chriftian fuppofe himfelf to be ftill under the Law of works, as ^dam was, and not under the the Covenant of Grace.

Conclu. 15.1 believe that iris a haynous fin in any Minifter to preach the Law of Works,as it ftoodto *s4dam , that is, to teit men cither that they muft perfectly obey,as the Condition of their falvation, or that they muft merit Life, or that their mifery for fin is Remedilefs, or yet to tell them of the mifery, and not of the Remedy. This is to preach as Legalifts, and enemies to Grace.

Conclu. 16. I believe that fears of Hell are not the great motive and predominant affection in the Kingdom of Grace : But thankfulnefs for Redemption, and Love to God Redeemer,(hould be the main motive,even to the wicked, to draw them from wick-ednefs ; and efpecially to the Saints, to keep them to Chrift; and that Love is the predominant Ruling-afTedion , and Fear but to fupply in fome Cafes where Love is defedive, and will be while we are here.

Conclu. 17. I believe that Humiliation and Brokennefs of heart,as it confifteth in humble, felf-denyal,and mean thoughts of ourfelves, muft be our conftant frame ; but as it confifteth in anguifhof mind,Goddelightethnotinit, and ufeth it only to bring us further, and would not have us ftick in it, but haften to a Life of heavenly delights ; and that the Life which hath mod thanks, praife, glad obedience, and delight in God,is the life moft pleafing to him,and not that which hath moft doubt, fear and for-rows. Co

(i04)

Conclu, \%. I believe that God doth ufually give to true Believers, more or lefs, fome fenfe of their freedom from the curfe of the Law, and of his favour to them, and fome peace of conference and joy in the holy-Ghoft.

Conclti. 19. I doubt not but a ChritHan may attain to a certainty of his falvation , much more, of his San&ification and Juftification, and that by ordinary means in this life, (though not without the Spirits fupernatural help ) and that Minifters Should with all pofiible skill and diligence help on Believers to Alfu-rance, Peace and Joy, and not detain them under doubtings and diftrefs.

Conclti. 20. T fully believe that the departing fouls of true Believers gotoChrift,and the foul and body at the Refurre&ion fhall be publikely juftified by Chrift in Judgement, and be perfectly freed from all the fruits of fin for ever.

Thus I have told you my thoughts, how far Believers are freed from the curfe of the Law. If Mr. Caryl think that I have yet left out any Fundamental, (which Mr. CV. hath vindicated ) yet it may be rather my forgetfulnefs, then my denying it : I have here fet down what fuddenly came to my memory, and if I have omitted any part of our freedom from the Curfe, I fhall be ready to aflert it, when I am remembred of it. In the mean time, I hope the charity of my Brethren may reach fo far without fupererroga-ting, as to believe of me that I have no minde to be curfed any more then they ; nor have I a mind that any Believer (hould be curfed .♦ and therefore that it is not any carnal intereft or unwil-lingnefs of the truth that makes me differ , if I do differ , which is more then I know. And if God do but thus far,as I have men-tioned,fave me from the Curfe of the Law , I hope I (hall find that I mift none of my Fundamentals.

I come next to lay down the Affirmatives,How much I give yet to the Law, or how far I take Believers to be under it ? And I will promife you, I will contradicl nothing of the Negatives before delivered, fo far as I can difcern. Only I muft intreate fuch Readers as Mr. Crandon^ to think it poflible that I can reconcile my own words when he cannot ; and to know jthat if by his blind confequences, fetcht from what follows, he will affirm me to deny all that went before, and make the world believe that I do in terminu^ or fenfe, difclaimand oppofe the fame things which I

do

do in terminis and fenfe affirm and defend fas he moft immodeft-ly ufeth to do) , whomfoever elfe he perfwadeth to believe him, he muft excufe me, if I credit him but as he deferves.

SECT. II.

#

CO ncltt. t . §. 2.1 do believe that God is our God,King and Governor, and that both on the Right of Creation and of Redemption ; and that he governeth us by a Law, which is partly natural, that is revealed,by natural caufes, or figns, and partly fupernatural and Pofitive : And that this Law doth command us perfeft obedience, and determine of each particular wherein it (hall confift; and that nothing is fin, but what is againft Gods Law, and all that is a breach of it, is fin : and that this Law is Norma ABionum moralium, &Jtidicii : The Rule of our lives, and Gods Judgement.

Qonclu. 2. I believe that this Law doth conftitute eternal death, to be the due punifhment of every fin, to every (inner : and fo ob\\geth,ad obedientiam t am ad posnam ; to obedience abfolute-Iy,and to punifhment in cafe of difobedience-

Conclu. 3. I Believe that this Law is not abrogated by Chrift, nor did he ever intend fuch a thing, but contrarily , to attain the ends oF it, and fatisfie and glorifie the Juftice of the Legiflator, and fo to ftablifh the Law.

Conclu, 4. I Believe that this general nature of the Law (to oblige to perfect obedience or to punifhment) together with the natural particular precepts in it, are the very Law of nature, that is, refulting from the nature of man in this prefent ftation , as related to the foveraignty and the holy nature of God : fo that to fay that Godhimfelf could change thefe Laws, otherwife then by firft changing the nature or natural ftation and condition of man> is but to fay, he can do contradictories, and can take away a Relationship the fubjeft, Term, and Foundation do continue. Indeed (hould God turn man into a ftone, or bruit, the duty of Loving God would ceafe: or were it pofiile that man had a will which (hould not have Good for its object, then God (hould not be that objeft.

p £qkcIu.

(106) Concftif.'i. By what narnes or Titles this Law of God fhould be called, I refolve not to quarrel about with any, fobeit we be' agreed concerning the matter, i. Some will call it the Covenant of works: which word I ufed fometime in my Aphorifms, as retaining the name which the whole received from the promifTory part. This title upon better confederation, I now think fitter to forbear and difclaim. Myreafonis (asisfaid) becaufethe name is given from Gods promife of life in that Law, and that promife is now ceafed, and therefore it is not fit to denominate the Law A Covenant from that only part which is null. I did acknowledge in my Aphorifms that no man was capable of being juftified by this Covenant or promife; but I faw not fo clearly as now I do, that the Promife it felf is null. (In which point the judicious Animad-verfions of a very reverend, learned Brother, have been no fmall help to me, though I am yet forced to difTent in part from his opinion.) Others ftand ftifffor what I firft in terms afferted, w.The continuation of the whole Covenant, Promife and all; But it is clear, that when man firft broke Covenant,God was difobliged : and man was quite uncapable of having fuch a promife made to him : For when he was once a (inner it was not only, morally im-poffible that he fhould be no Tinner (as it was impofiible for him to keep the Law for the future) but it was naturally impoffible, as being ameer contradiction. To feign a promife oFGod in force, thadiewillfavemenon condition they have no fin, when they have all fin already, is abfurd. Yet I fay not that God abrogated this promife,by making a better, but that man nulled it by his Covenant breaking, fo making the matter impoftible, and fo it ceafed, ceftante materia^ vel fubjeBi capacitate.

z* Some will yet call this Law in queftion, The La\*> of'Works , though not the Covenant of works: Becaufe the precept and Commination remain (only fomePofittves ceafed which ) may well denominate it a Law, and becaufe it ftill commandeth perfect obedience for the future. I have nothing to fay againft this.

9. Some will call it The Law of nature ; againft which title neither have I any thing to fay.

4. Some call it The Moral Law : And here Divines fpeak very varioufly : many of them call the meer Decalogue, or preceptive part of the Law of nature, by the name of the Moral Law, without the fanftion ("either promife, or threatning) others

call

callthofe precepts, together with the Commination, ly the name of the Moral Law : Others callthofe precepts, with the threatening and the promife (fuppofedto beitiliinforce) even in the fame form as it was made to Adam y leaving out the pofitives,by the name of the Moral Law. The firft reach not what we now have in queftion, the laft exceed : the fecond fort I agree with, as to the thing, and miflike not the name.

4. Others think fitter to call this, The Law of Cbnft, as being part of his Law. This I rejed not, it being but matter of words; feeing we are agreed, that now Chrift, or God-Redeemer, is Lord of All, and that the Moral Law , or Law of nature , is now his I aw : Provided alwayes that we keep a clear diftin&ion between, This Law of nature, ( obliging to obedience or punifhmentj and the fpecial Law of the Redeemer, called, The Law of Grace, or the Promife, which is Lex Remedies. But whereas the great que-ftion is, whether thefe be now two diftind Laws in force {quoad fpeciem) or only two parts of one Law ? I conceive it but meer itrife about words, and therefore will not contend in it : We are agreed that both are in force,and that both are now the Redeemers Laws ; but one he found man under, and the other he made as Redeemer. We are agreed that they rauft not be looked on dt-videdly, but as linkt together ; and all are ferviceable to the Mediators Government. So that the form of that Law which ftood to *sfdam y W2iS this, Obey me perfettly, and efpeciallj in not eating the Fruit of this Tree, and thou ft alt live ' but if thou fin^thouftalt Dye 1 that is, death ftiall be thy due. This ftood thus alone without a Remedy. The Law that is now in force is this, Though thou have finned, and art condemned^ yet obey me perfettlyfor the future, in whatfoever I command thee, and if thotidifobey in any thina , for that alfo death {hall be thj due : Tet for the fake of him that Redeemed thee , if thou wilt believe in him and Repent , thou (halt be pardoned and faved ; but if thou wilt not, thou Jhalt be remedilefs* ly damned. This is the fumme and form of all Gods Law now in force (fuppofing the particular parts of the matter of the precept) : And while we confefs the thing, the matter is fmall whether we call this one Law or two, or by what name or titles-we call them : though we (hould keep as neer the Scripture as we can. But they that obferve not that it is not the Law made to tAd.imJout LMofes Law, which Paul mod frequently mentioneth,

P 2 and

(io8) and ealleth the Law of Works, will hardly underftand the meaning of Vault Epiftles: But what the difference between thefe two Laws, is, as 1 take it to be a queftion of fo great difficulty, that I never could yet have full fatisfa&ion in any thing that I have feen upon it, fo it is not now to be handled.

Conclu. «6. They that fay, The Law of Works is in force to unbelievers, but abrogated to Believers, or to men as foon as they belie ve,do fpeak fo grofs abfurdity or contradiction, that any man man difcern it, that knows what the Abrogation of a Law is ; The whole Law is repealed and thereby nulled, by Abrogation : And if it were fo, it could binde none, much lefs the fame man yefterday, and not to day.

Conclu. 7. It is not by any exemption, exception, expofition KftP&HfiKMfltr, or any preventive Difpenfation (if fuch a thing may bej ,by which Believers are freed from the Laws obligation to puniflvment : But it is properly, by a pardon, granted Conditionally before, for the fake of Chrifts fatisfadion; and Aflu-ally Remitting, and thereby relaxing the Law, or Defpenfing with it after the guilt.

Conclu. 8. That this Law containing all the forefaid parts , is yet in force, is at large, and moft exprefly afferted by the Divines of our late AfTembly,whofe teftimony for number and worth, I have reafon to prefer before any (ingle perfons. In their Confef-fionjap. 19. they fay, God gave to Adam^ Law, as a Covenant of Wor\s , b) Which he bound him and all his pofterity to perfonal, entire, exa8,4nd perpetual obedience, promifed life upon the fulfilling, and threatned death upon the breach of it * and endued him with power and ability to ketpit. This LaW after hi* fall, continued to be a per' feci rule of Right eoufnefs , and as fuch was delivered by God upon Mount Sinai, &<: Seft. 5. The moral Law doth for ever binde all, as well jufttfied perfons as others,to the obedience thereof dec. Secl:,6, Although true Believers are not under the Laty y as a Covenant of Workjyto be thereby jufiified or condemned , yet it is of great ufe to them as Well as to other Syin that as a Rule,3cc.It is likewife of ufe to the Regenerate to refrain their corruptions, in that it for bids Jin, and thethreatnings of it ferve to Jhew, what even their fins defer vc, and What ajflitlions in this life they may expellfor them , although freed from the curje thereof threatned in the Law.

And in the larger Catechifm they fay, What is the moral Law ?

Anfw,.

(io 9 ) Anfw. The Moral Law is the Declaration of the Will of God to mankinde^ directing and binding ever] one to perfonal^perfett , and perpetual conformity and obedience thereunto^ in the frame and difpo-jition of the whole man, foul and body, and in performance of all thofe duties of holynefs and righteoufnefs, Which he oweth to God and man % promifing life upon thefnlfUling^and threatning death upon the breach of it. The ufes to all follow,

Only note what I faid before, that the promiffory part, I think is now ceafed. And therefore I eafily confefs, that neither the believers nor unbelievers are under the Law as a Covenant of Works, if the word Covenant be meant of Gods promife of Life. And as it is a condemning Law,I eafily and joyfully acknowledge, that no man is under it as before Chrifts fatisfaction ( in moral being ) that is, as having no prepared nor offered remedy , but left as the Devils without a Redeemer : And I gladly grant, that k is moft proper to fay, that no Believer is under the condemnation of the Law, or under its condemning power : becaufe, i. All the fins of their life paft, arc actually remitted. 2. And they are in a fure way for the pardon of future fins, when, they are committed : Seeing as the Moral Law doth bind them to puniibment, fo the Remedying-Law of Grace diffolveth that obligation , and pardoneth them when they have finned, they having Faith and Repentance,which is the ConditioaNor doth any new fin deftroy their ftate of Juftification, nor make them ceafe to be Gods reconciled children, feeing they are ftill united to Chrift, and have his Spirit, and have Faith and Repentance.

Conclu, 9. TheLawthreatenethorcurfeth the Elect as well as others, while they are Infidels and unregenerate : For all Chrifts fatisfa&ion, and Gods Decree, and the certainty of their future pardon when they believe, and for all God hath foretold that he will call and pardon them.-

Coucltt* 10. God doth execute real punifhments on many of theElect, ("yea all) before their converfion : notwithstanding Chrift hath fatisfied Juftice for them.

fincfu. 11. No fins of Believers are actually pardoned before they are committed, or in being.

Conclu. 12. Though all true Believers are under Grace, and as to their ftate and all their former fins, are delivered Actually from the Condemnation, or Obligation of the Law , being truly

P 3 forgiven.

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forgiven, and folycMe to none of its threatnings, yet when new fins are by thefe believers committed, this moral Law is fo far in force againft them , as to make them guilty of Death, till the Promife come in and remove that guilt by a frefh pardon; It makes death their due, though God by his Gofpel do prefently Remit it.

I cannot well conceive what fliould make men accufe me for putting Believers under the curfe of the Law , unlefs it be this Conclufion (and that about punilhment which I (hall come to anon). And therefore becaufe it is likely that this is it which Mr. Caryl is offended at, I {hall endeavour to fatisfie him, by giving my reafons.

Conclu. 13. My firft is the plain and frequent expreflions of Scripture, mentioning both the guilt, punifament and pardon of Believers, which I have fufficiently elfewhere produced. Conclu.iqMy fecond proof is fromthe very nature oftheGofpel-promife, and the Saints necefsity of daily pardon. Where there is no obligation to punifhment, there is no pardon : For pardon is but the diffolving of the obligation to punifhment, that is, of guilt : no man can pofsibly be forgiven that is not firft guilty of fin to punifhment: Remifsio, eft Debiti Remifsio , & obligations diffoltitio : It muft be therefore poena debita, that muft be remitted ; As it is evil it is due to the (inner, as it is a means to the end of Government, fo the advantage of it is due to the Commonwealth, that is, to the Church, and fo to God. Now foe any man to deny his neceffity of pardon, when Chrift bids us daily pray, Forgive us our trefpafles, and when Scripture fo often and ex-prefly mentioneth our pardon after believing, and direfteth to means for that end, ( If yon confefsyour fins ^ he is faithful and jufi to forgive, ere.) is to deny a plain truth, and I doubt, to difclaim a duty which is of necefsity to falvation , that is, believing, for pardon , or flying to Chrift for pardon by Faith in Prayer and Confeffion. 1 conclude therefore that it is of certain truth, that the Law is (till in force againft Believers, fo far as to make them need a pardon from Chrift by the Gofpel, for every (in they commit : And this is all that ever I afferted, which is by fome men accounted fuch accurfed and dangerous Do&rine, againft Chrift and free-Grace ; when I foberly profefs to the world, that I would ( if the Lord fhould ftrengthen me, according to my

prefent

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prefent purpofejl ratherfuffer death then renounce this Truth, and deny my daily need of pardon by Chrift; and I fhould think to be as good a Martyr ( as to my caufe ) as any that fuffered about Tranfubftantiation,and fuch like things, from the bloody Papifts ; whofe caufe, though clearly good , was yet fcarce of fuch high concernment as this. Andlconfefs, that as wicked and damnable a wretch as Mr. Condon makes me, I would not for aH the Treafures on earth, be in that mans cafe at death and Judgement, who believes that all his fins were fo fully pardoned at Chrifts death, that he hath no need of pardon fince, or at leaft, that all future fins are fo pardoned at his firft believing, that he hath no need to fly to Chrift for daily pardon, nor to pray for it, nor be beholden to God for it,but only for the feeling of it in conference, fuppofing that he practically hold this errour.

Conclu. 15. My third proof (hall be from the neceflity of Chrifts death and fatisfaction, for all our fins committed after our believing : Chrifts fatisfafrion was by fuffering the punifhment due to us for our fins, or only inftead of it: therefore punifhment was confidered as fuch,as would be due to us for them: therefore when we commit them, punifhment is due, till God remit it, for the fake of that fatisfaction. And if it be due, it muft be due by fome Law : and it could not be by an abrogated Law , which we were not at all under, and was not in force to us, when we committed them : for Lex mortua non agit ; no man is made guilty by a Law which is no Law. Therefore it was by a Law which was in force againft us, fofar as to make us guilty of damnation, till God forgive us. Call this, the Law of Works, or of nature, or the Moral Law, or what you pleaie ; furely fuch a Law there is, or elfe Chrift could not bear the punifhment of any one fin , due to us, except only our fin in zsfdam. I prefume to tender thefe Reafons of my DifTent, for Mr. Canh fatisfa&ion, if ( as its likely) this be the point that offendeth him. And I defire the companionate Reader to condole the mifery of humane frailty, and what a neceflity of condemning one another, we feem to be caft upon, through the darknefs of our underftandings ! When I am publifhed a Subverterof Fundamentals ( no lower charge ) on one fide ; and when I am conftrained my felf to be as confident, that I fhould fubvert the Foundation it felf, if I fhould, think otherwife ; and that I muft deny that Chrift dyed for the

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fins of thrpreftnt world, or ever fuffered any punifliment that was their due.

Conclti. 16. Tothefe let me add the univerfal confent of the Church of Chrift,tillof late ; I think I need not tell any man, that ever was converfant in the Fathers in any confiderable mea-fure, how unanimoufly they agree in this, without any quettion made of it, that Believers themfelves fall under guilt upon renewed fins, and have need of frefh pardon ; yea they thought that many anions mult be performed which were fine c/uibus non , to aftual pardon : Were it not paft all doubt, I could and would quickly give you teftimony enough of this; that decantate fpeech of Aufttns may fuffice for all, focommonly approved by Prote-. frant Divines, Non Remittitur peccatum, nifi Refiituatur ablatum^ without Reftitution, there is no Remifiion,

Conclu. 17. Nor have the Reformed Churches forfaken the An-tient Churches of Chrift in this Doclrine, as is evident in all their Confeftions paft doubt. I will cite the words of that moft learned and famous Synod of Don , confiding of the Delegates of fo many Churches , aortic. 5. §. 5. Talibus autem enormibus pec-catis Deum valde offendunt, Reatum mortis incurrunt^ Spiritum S, contriftant 7 fidei exercitium interrumpunt\ponfcientiam gravijjime , vulnerant^ fenfum gratU adtempus nonnunquam amittunt : donee per feram Refipifcentiam in viam revertentibm paternus Dei vultut rurfum affttlgeat.

Conclu. 18. The Reverend Divines of this Nation,have gone commonly the fame way, as is undeniably evident in their Practical Tra&ates. Inftead of troubling you with many particulars, I will give you many in one, viz,, in the Confeffion and Cate-chifm of our late Reverend AfTembly : finfef. Ch. 6. §. 6> Every fin, both original andaSlual , being a tranfgrejflon of the righteous LatiQ of God,and contrary thereunto 9 dothin its own nature , bring guilt upon thefinner^ thereby he is bound over to the Vcrath of (]oa y ' and Curfe of the La^,andfo madefubjeU to death t with all miferies Spiritual, temporal, and eternal. Here is as much, if not more, then ever I faid : If any object, that they only fay, It is the nature of fin to do thus, if thrift did not prevent it ? I anfwer, No fuch matter : They fay not, It would do thus, but It doth thus; and that Chrift came only to prevent our guilt and obligation to punifhment, and confequently to prevent our need of pardon for

any

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any fin after Regeneration , and not to give us pardon when we need it,is, as I have fhewed,a Dodnne unht for Chrittian tongues or ears • Sin doth (firft ) in its own nature , bring guilt upon the [inner, thereby he is bound over to the wrath of God , and curfe of the Law^&c. fay the Affembiy ; and then, in order of nature , after (whatever it be in time J the Promife in the blood of Chnir, dif-folveth this Obligation, and Remitteth this guilrand curfe.

So in the larger Catechifm , Every fin , even the leaf} , beina againfi the Sovereignty y Goodnefs>a,ndHolynefs of Cjod, and again]? his righteous Law y deferveth bis wrath and curfe , both in this life y and that which is to come, and cannot be expiated but by the blood of Chrifi. And that we may efcape the wrath and cstrfe of God t due to usfrfin, he reauireth of us Repentance^ &c. There muft be then a 'guilt or obligation by or to the curfe, for every fin in order of nature before it is remitted,by the Application of Chrifts blood. This is as much as ever I fa id, this way.

Conclu. 19. I am very confident tbat the very new nature of a Regnerate man, as confifting in his humility, felf-denyal, Repentance , Hatred of fin, and fenfe of the need of Chrift, and the Grace of God in pardoning, doth contain in it fomewhat that is really oppofite to the contrary opinion, and that if a true Chriftianfhould fay, lam not guilty : or 1 deferze not the wrath and curfe of (jodfor my fin : or no punijhment is due to me : there isfomething within him that w r ould rife againft him , and draw back with abhorrence from confenting hereto. And if he fhould be drawn by fedu&ion and fadion, to hold fuch opinions fpecula-tively,yet true Grace will not fuffer him to hold them practically and prevalently : For foto hold them, I think, is inconfiftent with true Grace.

Conclu. 20. I do not know that ever I heard any that were accounted Orthodox, pray to God and corifefs their fins , but they would confefc that they deferved the wrath and curfe of God : And he that will deny this, (hall never be my mouth to God in prayer, if I can help it. As nature teacheth the poor Infant to cry in the feeling of its hurts or hunger : So truly doth the new nature teach every Chriftian to cry to God for pardon , and to-con-fefsthat it deferveth his wrath and curfe for fin. If the Antino-mians fay, that hereby I cenfure them asGrace-lefs, and in a damnable ftate j I Anfw. 1. Let them fee to it, that it be not fo.

("4) 2. I hope many of them hold not thofe errors pra&ically and predominantly, but fpeculatively,which the contrary opinion lyes, though clouded and unobferved, yet moft practical in their iecrec minds. Were it not for this hope, I confefs,I would (hake offall communion with this fort of men, and look on their cafe as de-plorate Yet they would make great out-cryes againft me, if I fhould allow a Papift or Socinian fo charitable thoughts, as if it were pofsible for them to hold their more defperate errors but fpeculatively.

Conc/u. 21. They that deny that every fin of the Regenerate deferveth Gods wrath and curfe, muft affirm that Chrift hath de-ftroyed the very Law of nature. And they that hold that the Law of nature is not deftroyed, muft needs hold that we deferve Gods wrath and curfe for fin. For this is moft legibly written in that Law. l£ any fay, We do deferve it, but yet we are not guilty , or obliged to punifhment, I Anfw. That is a contradiction , if by guilt and obligation,you mean,the firft duenefs of the punifhment, before Remifsion come in and deftroy the guilt. For the Defert of punifhment, is but n-hat U due by the Law of nature, If they fay, we only deferve what Chrift hath fuffered, and not that we fhould fufFer ourfelves. Now he hath already fuffered : I Anfw, The mifunderftandingof the nature of Chrifts fatisfa&ion is the Root of all thefe mifchievous errors. We firft deferve it to ourfelves, before it can be confidered as due to Chrift, becaufe due to us: and Chrift fuffered what would be due to us, upon forefight that it would be due to us: and therefore he did not die to prevent that due, but to remove it. Nor did he take us from under Gods Government by his death : and therefore we are Subjects, and under the Moral Law,which doth flill bind us to obey or furTertill Chrift pardon. Remifsion is not the immediate effect: of Chrifts death, nor comes from his blood as /bed only: but as Appliedafcer it is confidered as fhed. I do not ufe to find Practical Divines in their Writings or Sermons, perfwade Chriftians only that they deferved that Chrift fhould fuffer, or teach only fuch Confefsions to Cod ; But alfo that themfelves have deferved to themfelves the Wrath of God, and Curfe of his Law: Arid I do not ufe to hear Practical Chriftians in their prayers, only confefsing> Lord , we hav? deferved the f» fferwgs of Chrift ; but alfo , Lord, we deferve thy wrath and curfe for our fins^ our daily fins. Such obfervations make

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medefirous, to leave it even in Capital letters to pofterity, that PRACTICE IS THE EXCELLENT HELP TO BE TRULY ORTHODOX : THE PRACTICAL EXPE RIMEMTAL PREACHERS AND PEOPLE, DO HOLD FAST THOSE TRUTHS TO SALVATION WHICH OPINIONA-T1STSAND MEER DISPUTERS ARE EITHER EASILY DRAWN FROM, OR HOLD BUT SPECULATIVELY AND DETAIN IN UNRIGHTEOUSNESS TO THEIR OWN PERDITION. Which makes me perfwade young Students ftill (though I now apprehend it more feafibly then ever ) that it is not a Iofs of time, as fome would perfwade them, to read much our Practical Divines,but that in fuch they fhall find the truth more foundry, and foberly delivered, then in moft Di-fputers that pretend to be more exad. And especially in the An-tinomian points and all others that are againtt Chriftian experience, Hooker, Bolton^ Rogers* Udder (bam, Fenner , and fuch like , are the bell Confuters of them, that feemnot direftly to meddle \ with the men. \

A Practical experienced Defender of the Truth , is highly to be valued and honored bythe Church : An unfan&ified man, that is Orthodox and of able parts, may be ufeful to the Church : But if fuch be poffefTed with a zeal for their opinions, which they call the Orthodox Dodrine, they ufually prove the moft unhappy i mifleaders, efpecially if it be about thofe Truths that experience j muftdo much in difcovering. And the Godly and learned them- / felves DO LOSE THAT TRUTH TOO OFTEN IN DISPUTATIONS , WHICH BEFORE THEY HELD IN SOBER PRACTICE. It being next to impofsibility for men that are not of exxraordinary fo-briety, to forbear running into extreams in the heat of opposition. Ifpeaknotthistodiffwade men from ftudying to know the truth,or from defending it : But Controverfie is not alway the beft Teacher of it. And to manage Controverfie, it is but here and there a quick-fighted man that is fit for it : (O how rare are they I ) Nor mult they meddle with it but upon urgent Caufe I fpeak this in the confeioufnefs of my own unfitnefs, however I am drawn to it by others. But I digrefs.

Qjs Concla.

(Ji6) Conclft. 12. I do believe that Jefus Chrift hath a fpecial Law of Grace, which though it have the promife of life for its moft eminent part,yet alfo containeth a peremptory threatning of Reme-dilefs deftrudion to men, if they will not Repent and Believe : And though 1 know that no Believer is fo under this Threatning, as to be guilty by it, and obliged to damnation, yet is he fo under k, as every fubjed: is under the Penal Laws, who do notineurrc the penalty. The threatning of this Law, fpeaks to Believers as well as to others. God doth not only fay to Infidels, if you believe not you (hall perifh • but alfo to Believers, If any man fball draw back, my foul (hall have no pleafure in him And if ye forfake hin% he alfo will forfake you.

£nclu. 23. I do fully believe, that when a true Believer is a&ually Juftified, from all his fins paft, yet that all the continuance or non-amifsion of that Juftified ftate, and alfo the pardon of all following fins and alfo his final Abfolutionin Judgement, are all ftill Conditional Though believe that they are certainly and infallibly future, and the event foretold in Scripture,an4 Cog, as it were,engaged to accomplifh it 9 and that GodJiath^Shially/. and absolutely Decreedjt r (1 mean, there is no Condition of the a& of his Decree, and-alfo that he hath .Decreed immutably the infallible futurition of the event) : and a fober man would think-1 that this were enough to free me, from their charge of Arminia-nifm i Yet ftill 1 am certain, the Promife doth give us personally our Right to thefe benefits on condition. The fame God that faw it meet to Decree the event abfolutely, did alfo fee it meet to accomplifh that Decree, by making a conditional Grant or Pror. mife of the blefsing, and to enable his ele£~t to perform- the Condition, that fo he might lead men to heaven under his Government by a Law, and the force of its motives, and not as bruits, nor • as-mafterlefs, and Lawlefs. And they that deny this, fhew them-felves too bruitifh or lawlefs to be Divines • and know not what the Law of the King of Saints is,anoUherefore are unfitto preach and expound it.

Yea, though a Believer attain to. never fo great certainty that he ihall eventually perfevere and be. faved, and .abfolved at laft, yet is it neverthelefs conditionally given in the Promife ; and,his affurance is not becaufe there is no Condition, but becaufe he is aiTured he (hall perform the, Condition ; ( which afTu-

ranee.

(117) ranee he hath from another Promife, and not from this.)

The text before mentioned proveth this, Heb.io. 33. If any man draVp back., &c. Col. 1. 21, 22,23. tsfndyou that Veere fometime alienated, And enemies in jour mind by wickedworks, yet now hath he reconciled in the body of hi* ftefb through death, to prefent you holy and unblamable, andunreprovable in his fight. If ye continue in the Faith grounded and fettled, and be not moved away from the hope of theGofpel. 2 Tim. l.ti.If Wefuffer with him , we fl: all alfo reign with him ; If we deny him, he alfcr will deny us ; Rev. 2. 7. To htm that overcometh will I give to eat of the tree of Life, &c. verf. 11. 17.26 and 3. 5. 12.21. Joh. 15. 3,4,5,6,7,8,9,10. Nowyee are clean through the Word that 1 have fpoken unto you. ^Abide in me s and 1 in you. As the branch cannot bear fruit of it Jelf, except it abide in the Vine, no more can ye except ye abide in me, &c. For without me ye can do nothing. If a man abide not in me, he is caft forth as a branch, and is withered,and men gather them, andcaft them into the fire, and they are burned. If ye abide in me y and my words abide in you, ye /hall ask Vthatye will,and it fhaU be done unto ycu. Herein is my.Father glorified, that ye bear much fruit 5 fo fljall ye be my IXfcipiejl At theFather-hathhved me 9 fo haus -I loved yew : con- ■ tinne ye in my love. If ye keep my Cofnmandments,y e fizull abide in my love, even as'I have kept my Fathers Commandments and abide in his love, Heb.3.6. Whofe houfe are we \ if We hold fafi the confidence and rejoycing of the hope firm unto the end. 14 For we are made partakers of Chrifi, if we hold the beginning of our Confidence fled-fafi unto the end.Hcb. 10. 23,26*30,34^5,36. Let us hold fafi the profefsion of our Faith without havering, for he is faithful that promised. For if we fin wilfully after fte have received the knowledge of thetruthy there remaineth no morefacrifice for fin, but a certain fearful looking for ofludgement, Sec. This the Apoftle fpeaks to them that took joyfully theJ f poyling of their goods, knowing * n themfelves that they had in heaven a better and more enduring fubfiance ; and that had received confidence, and of whom he exprefleth his own confidence of them. Yet he faith further, We know him that hat** fnid Vengeance belongeth to me> I will recompence, f<iththe LorL andagain, The Lordfhall Judge his people-It is a fearful thing to fall into the hands of the living god, &£. Caft not away therefore your Confidence, which hath great recomper.ee cf-reward. For ye have-net d of T'ltience, that after ye have done the will of Go I, re migi 1 1 ccth c

(us;

the Promife. 1 Joh. 1.9. // we conftjs our fins , he isfaithful and jufl to for give us our fins. Mark. And whenyefland praying, forgive, if ye have ought againfi any ; that your Father alfo which is in heaven may forgive you your trefpaffes. Mat. 6, 12, 14. and 18. 35. So likewife fkallmy heavenly Father do alfo to you t if ye from jour hearts forgive not every one his brother their trefpajfes. Rom, 8. .13. Forifye live after the fiefh,ye fh all die \ but if ye through the Spirit do mortifie the Deeds of the body } ye psall Jive. A multitude of fuch texts might quickly be produced : But the general tenor of the Promife puts all out of doubt, feeing it is made but to Believers and Penitent ones, or to men if they will believe and repent ; therefore fhould they ceafe to believe and repent, the Promife would ceafe to juftifie them , and give ihem right to Chrift and Life. And to put fuch a fuppofition by way of difpute is far from being fo abfurd as Mr. Crandon makes it, when God himfelf doth put it fo oft in his Word , and a Chriftian muft put it to his own heart, to prevent his Apoftacy , What ahainous fin were it I and what a fearful cafe were I in> if I fhould Apofiati^eX

That I do not leave a Chriftian unjuftified ( for all this) till death, as Mv.Crandon frequently chargeth me to do, I have fhewed before, and may do further anon. We are not only Conditionally, but Actually Juftified when we believe : But it follows not that we are jufiified from all the fin that is yet uncommitted, any otherwife then Conditionally.

Conclu. 24. I do believe that God Judged ^*»*,and mankind in him, for the firft fin, Gen. 3. for all the promife of the Redeemer ; and that he Executed, at leaft, part of the fentence there paffcd (or rather All, that All being but part of what wasde-ferved.) And it is my opinion that the evils there mentioned, which ftill lie on Believers, are fruits of that firft fin, and of the threatning forCurfe, if you will fo call that fmall part of the Threat) of that Law, which Jefus Chrift hath undertaken to remove, but not at once, but by degrees, fo that the laft (hall not be removed till the Refurre&ion • this Life being the time which Chrift as Phyfician hath taken for the performing of the Cure, that he may then prefent us fpotlefs and perfectly found to his Father. And that he did not all this cure on the crofs.

Conclu. 25. Certain I am that the fan&ified themelves are under Puni(hment,and that Punifhment is the effed of the threatning

cm)

ningof fome Law, whichfoeveritbe, or whatever you will call it and that threat is it in one fenfe, and the execution in another, that is commonly called the Curfe of that Law. But if any will make it a conteft, whether it be the Law of works, or of Nature, or the moral Law (which are all one to me) or the Law of Grace, whofe Threatning it is that is executed on Believers, I will not contend with him, it being but about notions and words. But Ichoofeto fay, that it is partly and originally from the Law of works made to Adam, and the fentence following the breach : partly alfo from the Threat of the Moral or Natural Law, as it is now in the hands of Chrift, and partly alfo by Confequence (though not as to the inflicting, yet as the very non-liberation in fucha degree and feafon, is a puniftimenc) it maybe faid to be from the Commination of the Law of Grace.

Conclu.26. It is likely that it is this opinion of mine that may be Mr. Carjis further reafon of offence, from whence he fup-pofeth me to leave Believers under that curfe of the Law ; wt. becaufe I fuppofe them Punifhed in fome fort, and fome Threatning executed in fome part upon them. To remove this offence therefore , I (hall give fome reafon of my words. And firft, If the Content of Divines be any fatisfaction, I could quickly produce many Proteftants that fay as much as I. See excellently and fully C^ mnitius 8xam, Concil. Trident, part. 2. de fati*fafl. page (mihi) 570,371. CMelanllhon Loc. Commm. pn ge (mihi) 122. ftiewing what evils the Curfe includeth, adds Nee quif-quameft hommum, qui non aliquem infignem <& dirum morfum Diaboiifentiat, unde dljcenda eft h&c fententia, fcrpens infidiai;^ tur falcaneo ejus.+Et pag.207. fully, [damns omnes trifles Even^ tus humanos vere ejfe Poenas^ turn primi Up fa, turn aliorum pecca-torum iftet*tVh\.39* propter imqtiitatem Corripu hominem, and fo he goes on to prove that even forFearofPunifhment we may do Good, againft fome that denyed this, and he proves that the Godlies afflictions are punifhments for fin, and perfvvades them to acknowledge the wrath of God m their Calamities: page 298*

Tarauj on Geneft is very plain and exact, in Cap, 2. '7. page (mihi) 359,360,361. &c. 371. In the former he fully proves againft Socinm^ that Death is to us all a Punifhment of fin, arcl but by Accident a pafiage to felicity. (the words are too many to cite,) In the latter place he faith thus, Chrift us not Ufa

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ab omnlpoena finaliter, hoc eft ita ut tandemabomnibus peccati ef-feclis liberifimus : quando nlmirum Deus abfterget omnem lachrj-psamab oculis noftrii\tametfi donee id fiat t aliquidfubvnde de illifeffe-*Uis adbucin nobis fentiamus. Sic morbi,Calamitates,fames, peftn %

03* *,& infiniea incommodafancliffimos adbuc infeftant;qua ejfetta & poena* peccatiperfe effe etiam Impudentifftmi Haretici negare non pof-funt. Et ratio bujus eft, quia Chriftusfic liberavit nos ab omni poena peccati,ficut abipfo peccato : (mark this) A peccato autem fie nos liber avit,non ut non fit in nob is fed ut non imputetur, & nobis non dominetur, */Rom.8. I. ejr 6-14. Manentinfanttis mulupec-cat orum reliquU, qua etiam reliquias posnarum fecum trabunt, in quibus , prater alias afflict tones ex tern as eft etiam mors Corporate. Idem dicitur alius verbis. Chriftus ab omni poena peccati nos libera-vit quoad Merit um : hoc eft Ai/rf» fuo merit us eft nobis Rcmijfi-onem omnium peccatorum & poenarum : fed nonbum quoad efficaei-fim : hoc eft, nondum e fecit in nobis omnia perfect e t qua eft meritus, quia perfectionem Glorificationi noftra refervat. 1 Job, 3. 2. Col. 3. 3. Sic nondum effecit, ne moriamur % quia mors eft hoftis ulti-me abolendus. (This is as much as I fay) And page 3 72,3 73. He proceeds, 0;»Hff» ergo mortem peccatip&namejfe,et quotquot mo-riunturpropter peccatum mori y hiefcriptum ejfe Contendimus. Et Ezek. 18.4.20. Quicunqvemoriunturpeccant , feu ideo moriuntur, quia peccant : huic univerfali aquipollet, Anima qua peccaverit morietur Rom. 5. } 2. Per peccatum mors introiit in mundum* & tnomnes homines tranfiit^inquo omnes peceaverunt. Quid hoc eft nifi peccatum efe feat uriginemvel januam mortis , et quidem universalis mortis. Adquofcunque igitur mors tranfiit 9 per banc januam tranfiit : hoc eft, Quotquot moriuntur, ex batCattfa moriuntur, quia peccaverunt, Rom. 6, 23. flipendium peccati mors eft, ftipen-dium y h.e.meritum, debitum ex Ordine luftitia Divina, qua, uni-cui<L tribuit quodfuum */?, &c. Ergo mortis quafi mater & caufa per fee (I peccatum , Peccati proles et effeUus per fe,e(t mors. *Po-fito effeku proprio , necejfe eft caufam propriam, effe 9 velfuijfe : Ergo qweunque moriuntur , peccati caufa, moriuntur, & mors eft

^5* Peccati Tcena per fe univerfaliter. Hac & fimilia fcriptura ditta

& argument a T^ullis Hereticorum argutiis eludife patiuritur, e$>c.

Et page 383. Sunt quidem peccata fidelibus omnia eondonata

per Cbriftum, nempe quoad posaas tternas, non autem quoad C a ft l ~

gationes temporalis, aut mortem corpora/em. His enim mwent ab-

noxit

noxii quoad peccatum penittu tx carnt expurgabitur : ntc fequi~ +£9 tur,Aliqua peccati poena eft reliqua infanSiisx ergo peccatum non eft euplenerem^um : ficut non fequitur aliqua Cicatrix appartt vut-nere } ergo vulnus non eft plene fanatum.

I hare been fo long on this Tcftimony of Partus that I muft omit the reh\whereof i (hall foon produce an hundred, if I do but underftand chat it will be worth tnc labour. Here I recur to my former obfervation, How the fury of contentious Difputation would rob men of that, which both Grace and Nature evidently teach. And I (hall but defire the Reader that wants humane 1 eftimony, i. To read over our Englifh Sermons that have been preached in any times of Plague or other Calamity, or ondaies of humiliation , whereof of late years we have had great (tore, and tell me whether they deny Gods anger, and difpleafure, his threatningand our fin, to be caufes of our fufferings ? 2. To hearken to the Confeftions of the Godly in their fufferings, yea of the oppofers of this truth, when they come to lye under any long or heavy furTering,and approach their death, and hear whether they will fay, that none of this is a pnnifhment for fin, nor from Gods wrath, or threatning, and whether they never pray God to turn from his wrath and difpleafure againft them ?

Conclu. 27. Punifhment is the Genu: • and it is, A N atural Evil inflicted for a Moral Evil : or mdum pajfionu propter malum cul-pa, as fome define it, Punifhment is either mt&fuyujtnvn , or m^thsA, which we call o'dinarily chaftiiement, which is for the amendment of the fufferer, fo that chaftifementis a (pedes of punifhment. If any doubt of this, I will give him a catalogue long enough of Schoolmen, Lawyers/Philofophersand Reformed Divines to prove it, as foon as I find it worth the while.

Concln. 28. Gods fanftifying the fufferings of the Saints, and working out of them a greater good,doth not make them ceafe to be Evils in their own nature, nor to be fo far as evil, punifhments for our fins The good is but by accident, Poifon is poifon itill, though the Phyfitian can make a medicine of it : yea in the ufe it is fti 11 poena 1, as being a natural evil in Aided for a moral evil, that is, for fin.

Conclu. 2 . God threatneth thefe things to his own people if they fin. The matter of all threatnings is evil of Punifhment: therefore thefe chaftifements are Evils of punifhment. It is the

R Benefit,

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Benefit of the fuffering, and not the fuffering it felf that God promifeth. God doth not threaten to do men Good, nor promife them punifhment, as puntfhment.

Conclu. 30. Let the Holy Scripture be judge whether they are Puniflhments or not, Lam. 3. 3p. Wherefore doth a living man complain* A man for the Punifbynent ofhisftns} 4.6. For the Puni/hment of the Iniquity of the daughter of my people it greater then,&c. 22. The Punifhment of thine iniquity is accomplifhedf) daughter of Zion, &c. Hof. 12.2. 7 he Lord alfo hatha Controverjie with Judah and will punijh Jacob according to his ways , according to his doings will he recomperfe him. Amos 3. 2. You only have /known of all the families of the earth : therefore Will Ipunijh you for all jour iniquties, Ezra 9. Thou our Cjod haft punifhedus lefs then our iniquities- Jer. 9. 2 J. / will punifh aU you that are Circumcifed with the unctrcumcifed* Lev. 26.18,24,1 Will punifh you feven times more&c- Lev.26.24,41,43. If then their uncircumcifed hearts be humbled, and they accept of the Tunifhment of their Iniquity^ &c.' ( Its certain fome among the Jews were fincere.) Pfal.73.5. Its faid of the wicked that they are not plagued like other men. And verfe 14. David faith of him -felf ts4ll the day long have I been Plagued, and chaftened every morning. Pfal. 36. 1,2,5,4. O Lord rebuke me not in thy wrath ; neither chaften me in thy hot difpleafure : For thine Arrows flick faft in me, and thy hand preffeth me fore : There is no foundnefs in my flejh becaufe of thine anger, neither is there any reft in my bones becaufe of my fin. So Pfal. 6. 1. 1 Cor. IT. 30. For this caufe many are Weak andfickly among you, and many [Jeep : For if we would fudge our felves \\>e fhouldnot be judged. But Vchen \\>e are Judged\ we are chaftened of the Lord that Vi>e Jhould not be condemned with the world. And the word chaftifement is put frequently in Scripture, (not only for the Paternal Punifhing of Children with intents of fpecial good to them thereby, but alfo J for the Punifhment even of enemies: or for any punifhment in general. Pfal. 94. 10. He that chaftifeth the Heathen, /hall not he correll ? Ifa. 53-5 The chaftifement of our peace Was upon him, &c. Jer. 30. 14,15. And that all our chaftifements are Punifhments,the definition given them frequently in fcripture telleth us. For it ever afcribeth them to mans fin,as the provoking meritorious Caufe: and to Gods anger,as the efficient caufe; and fpeaketh of them

f"0

as hurtfal in themfelves. And evilo[[ujferwg 9 infiicled for fin ^ \% Punifhment. Nay that Mr. Crandon may fee that I have fpoken no higher then Scripture, fee divers places where imperfect pardon is mentioned, or where fome fins of the Regenerate are fatd to be in fome refpect unpardoned. Lam. 3. 42. We have tranf-grefedand have Rebelled ; thou haft nst pardoned. Num. 14.19, 20,21,22,23,29,32,33,34. Pardon 1 befeech thee the iniquity of this people, &c* And the Lord [aid , 1 have pardoned according to thy word : But a* trulj as I live, all the earth Jhall be filled With the Glory of the Lord : Becaufe all thofe men which have feen my Q lory,and my miracles Which I da* in Egypt and in the wilderne[s,atid have tempted me now the[e ten times, and have not hearknecl to my voice, [urely they /hall not fee the land Which I [ware unto their fathers, neither [hall any of'them that provoked me [ee it. 29. Tour Carkjifies fhall fall in this Wilder nefa &c. 3 2, 34, And your children fhall wander in the Wildernefs four ty years ^ and bear your Whoredoms until your Carcajfes be wafted in the wilder ne[s. After the number of the days, &c. Jhallye bear your iniquities, even four-t) years,and ye fhallknoW my breach of premife. Nay if I had (aid that a mans fins may be partly unpardoned, when his foul is in Heaven, what a peal would Mr. (fr. have rung me ? yet as to Executive pardon, which is not punifhing,confider whether the bodies lying in the grave to the Refurre&ion be no punifhment ? which is unremitted as to the execution, though it be remitted perfectly as to the Right of a Refurrection at that time. And fee an Example of a mans fins punifhed on his Pofterity, when his foul was at reft, and God would not pardon them : 2 Kings 24. 4. Steely at the Comminzment of the Lord came th's upon Ju-dab, to remove them out of ha fight, for the fins of ManafTeh according to all that he did : and alfo for the innocent blood that he fhed , (for he filled Jerufalem With innocent blood) which the Lord would not pardon.

(fovclu 31. T think thofe that are againft me in this confefs,that the Regenerate are under a threatning, and are punifhed with temporal punifhments, and confequently that Punifhment? they are : fo the Marrow of Modern Divinity, where itearneftly pref-feth P>elievers not to look at their fins as m<kjn* themlyabltio Gods everlafting wrath and Hell-fire, nor to crave pardon and [or-givene[s[or them that thereupon they may e[cape that penalty ; yet

R 2 faith

faith that the Law of Chrift threatneth a penalty which toe muft fear and pray to have our fins pardoned as to that penalty: which is the want ofneer andffteet Communion Vtith Cjod in Chrift^ even in the time ofthti life, and a Ijablenefs to all temporal affltftions, at fruits and effects of the tranjgreffions of that Law ; and therefore Men ever we fee I the Lords chajlening hands on us, he would have m at k, forgivenefs offi ■> as ne are taught in the Lords prayer ; page 2C6.20S. 21 o. Now I would know how this ftandeth with perfect pardon; and how it comes to pafs that man mull bear any punifhment himfeif,when Chrift hath made a perfect fatisfadion ? when they have anfwered themfelves, they will perhaps fee what others may anfwer. But I (hould have thought that this do&rine here delivered, againft praying for pardon, as to the eternal pu-nifhment, fhould have made a Chriftians ears to tingle, and he fliould have felt by experience the Spirit of Chrift within him contradicting it.I Confefs thefe and many other fuch paffages.which I then mention'd( & Mr O.hath like himfelf attempted to palliate) did urge me in the Jppend.ofmy Aphor. to fay fomewhat againit it, p. 99. and in the Aphor. p. 32,0, to marvail that fuch a TZeik. Jbould have fo many applauding Epiftles of fuch Divines* I hope Mr. Caryl takes not thefe words ill,becaufe there are two Epittles of his : For as I unfeignedly reverenced him, andfome others whofe Epiftles I there found,fo I neither named him, nor intended his difhonor : though I cannot deny but that 1 am forry to fee his name both there, and here ( in Mr. (fr.)

Conclu. 3 2. Nay the punifhment which remaineth unremoved, ( and fo far unpardoned ) to the Saints in this life, is not fo con-remptible>or fmall, as to occasion men to deny it to be evil, or punifhment. For 1. The earth and other creatures retain ftill that Curfe, Gen. 3.17,18. which was pafTed on it for our fakes, and fo was our puniftiment .2.Man undergoeth that life of labor & fweat there threatned. 3. The feed of the Serpent bruifeth our heel,as was fentenced. Satan hath power to tempt us to fin, frequently and violently, and that to haynous fins ; which is a fore punifhment in it felf to the Godly : Though I fay not that all temptation is penal , for Adam had fome in innocency : Yet to be given up to frequent fin, foul temptations, is.: and tohavethe Meflenger of Satan to buffet us. 4. Wicked men are left, as diorns in our fides, not only to vex us, but to provoke us to evil r

and;

and to entice us with them to fin, which we are too prone too of our felves. 5. The Godly are oft puniftied juftly by men for their mifcarriages; and perhaps with death it feif. 6. But the foreft punifhment is fin it felf, which as it is permitted and left unhealed, is a punifhment of former fin. I think thofe that are moft offended with me , will yield to this, and like well of Mr. Rutherfords copious endeavours to prove that God puniflieth fin with fin > in his elaborate audacious Difputations de Provident a l J aul groaned under this penalty, O wretched man that I am-, &c. Rom. 7. 7. The eftrangednefs from God , lofs of communion with him, fenfe of his difpleafure, wants of Grace and comfort, are no fmall punifhments. S. So is death and the body?s lying in the earth till the Refurreftion without life or fruition of God. if it be fai& that thefe do work for our greater good. I Anfa 1. It is certain our furTerings for C hritt do. 2. Caftigalory affli&ions are intended to our good, but that is by accident that they aecomplifh it, and are neverthelefs punifhments themfelves. 3. G od would give us the good , without the evil of punifhment, if we did not fin. 4. It is contrary to the judgement of many of the belt Expofitors , that Rom. 8. 28. dothfpeakof fin • And it is hard to (hew how all fin worketh for our good. It is pofsible a Godly man may lofe-his firft Love in a great meafure, and decline to a very low degree ofGrace, and a fcandaious life, and a terrified confeience, and fo die ; And how it fhould do him good to Love God lefs then he did, to have lefs faith, lefs humility, &c. I know not, when the good of AflRi&ion is to encreafe thefe Graces. Befides every man dyeth in fome degree of fin habitual and a dual, which is not cured till he leave the flefh- : and what good that laft fin doth him, I know not. Nor do I remember any Promife that his bodies lying in the Grave nil the Refurre&ion, fhall be better then if he had afcended with Henoch and Eliot : though Chrift love and regard that very duft, and will give it at laft a greater happinefs then we loft. All this punifhment therefore I fuppofe is yet left unremoved, and if youwill call this the curfe or part of the curfe, it muftbefaki that part of the curfe is not actually removed. Vet I conceive it flcteft to fayjhat believers are freed from the curfe, and are not under it. 1. Becaufe the word Curfe, ufuallv fignift-eth the great deftroying penalty , inconfiftenc with Qpds fpecial Love, and ma king the iinner accurfed y that i? 3 rciferabie •. and fr>

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we are freed from it, for every Believer is freed and juftified, from any charge chat can be brought againft him as to damnation , or deftructive-punifhment. 2. And their right to a future deliverance is more full then the actual deliverance yet is. 3. It is our own fin that hath made furTerings neceffary to our good. 4. As Jong as Chhft hath made fure for us in heaven a far greater glory then we loft,and which will make allthefe furTerings to be none,we may well fay, that he hath done the office of a Saviour perfectly, though the time be not yet come for our full deliverance.

Conclu. 33. Though inourfirft J unification and pardon, we are acquit from all fin paft, and nothing lyeth againft us, and fo that J unification may be faid to be perfect and have no degrees, -yet I conceive that our pardon is not abfolutely perfect ar it (hall be at the laft. My reafons are 1 As to the continuance of it, it is yet but conditional ( how certain foever ) : and that is not fo perfect, as it will be when the Condition is performed : even our perfeverance,which is the Condition of perfevering Juftification. 2 • We have many a thoufand fins yet to be pardoned, that were no. pardoned at firit, as not then exiiting. 3. And all the foresaid penalties to be remitted actually, by the removal of them. 4. And the great abfolution at judgement is behinde.

Conclu. 34. It is not only affliction as fuch, but punifhment as punifhment, that is neceffary both to Gods great ends in governing the world, and alfo in particular, to the beft Saint on earth,for the right ordering of his life. Meer affliction is no act of a Governor, as fuch, but puniftiment is. And if men fufler never fo much, and know not that it is for fin, and from Gods difpleafure, and to fcourge them to obedience, it will not do them that good that it is fent for, and mull: be done. IfChrifthad delivered Relievers from being under any threat, or lyable to any execution of a threatning for fin, then he had brought them to be from under Law,and then he had fet them from under Government, and then he hadfet them from under God, and then he had either made them Gods, or elfe bruits uncapable of Government. Whiles Saints are imperfect, and while they are under Government, God will govern them by the due means and inftruments of Government, Laws having Rewards and Punifiiments annext.

How and by what Laws he Governeththe Glorified, and Angelical nature, I pretend not to know, (further then that the

knowledge

knowledge of God himfelf, and fo of his holy Nature and Will, is their Law, which conjoyned with perfeS Love and holyncfs, will procure perfect obedience and blefiednefs) But fure J am that as the Angels themfelves, when they (fome of themj fell , were fiibjefted to penalty, and fo its Hke did before live under a kinde of penal Law, that is, knew that if they finned they ihould fuffer, fo much more clear is it to us, that man while he is in flefh , is not otherwife to be governed agreeably to his nature. And Grace it felf is not given him to be inltead of this Law, and fo to make it void, but to conform him to it in mind and life. And as threatnings are of neceflity for the Government of the Saints themfelves, fo are fome degree of execution. For a threatning which we know (hall never be executed, though we offend, is no threatning ; and i? as difhonourable to the Lawgiver, as ufelefs to the fubjecl; except where the fame Lawgiver prefcribeth certain terms and means for remedy,and fo the cafe is divolved thither.Nor did God fee it confiftent with our prefent fafety here, to remedy the whole by a perfect Impunity. Man hath flefh and fenfe, as well as Reafon, and hath need of fome Execution as well as of the threatning.

Concln. 35. None of a Believers Caftigatory punifhments, do in the leaft meafure fatisfie Gods Juftice : Yet is there fome De-monftration of Juftice in and by them fo far as they are punilh-ments ; though there may be a far greater Demonftration of Love, in and by them, in regard of the good to which they are intended.

Cone///. 3 6. It is not the leaft difhonor to Chrifts fatisfaclion,or derogation from its fufficiency and perfefhon, to fay that Believers bear fome penalty themfelves. Becaufe Chrifts fatisfaction is to be denominated fufficient and perfect in reference to its ends, and intended effects : And it was never his end in fatisfying, to take his people from under a penal Law in this life, nor to cure the wound which the firft fin made, perfectly, till the llefurrecti-on, nor to freemen from all fin, or all fufTerings of Caftigatory punifhments in this life. See Par&w words before cited, to this effect : And the Confeffion of the Marrow of Modern Divines y about temporal penalties. ("The fame reafon clearly proveth that it is no derogation from Chrifts fatisfaction or merits, q «f-

(US)

fert a neceffity of Obedience, and performance of Conditions/or obtaining of fome of the fruirs «;f his fatisfaftion )

Conclu. 37. How far a true Bejiev ?r may lie under terrors and wounds of confcience, and how long and how commonly they may doubt of falvation (by may % I mean not lawfully , but pofsi-bly, not £>*£** but Pete ft ) I have (hewed my thoughts in my Method for Peace of confcience. And iad experience fpeaks it too loud.

Conclu. 38. How far alfoit may accidentally be a duty for a Believer in fome fad Ca es to queftion his Juftlfication or pardon, and fo to fearch afte: it, ( though it be his great fin that he is in that uncertainty, and hi3 greater fin tljat caufed it) 1 have (hewed my thoughts in the fame book,

Conclu. 30. How far a Believer may fear hell. and labour to efcape it, I have (hewed my thoughts in the fame book',and the *s4ppend* of my Aphor, and fomewhat before.

Conclu. 40. By all that hath been faid on the Negative and Affirmative concerning the Laws obliging Believers to puniftiment, for every fin tillRemifsion do difTolve the Obligation , It is evident that the Obligation of the Law to Believers, is exceedingly different from the Obligation to zsfdam before the Promife, or the Obligation on unbe!ievers,or the Obligation of the Law of Grace, on the finally impenitent and unbelievers. The Law obliged sUam before the Promife, without any Remedy, exiftent, or revealed : And therefore if he had then been Judged, before the Interposition of a Saviour, he muft have been condemned and executed. The Law obligeth unbelievers to eternal puniftiment, by an adual obligation, remaining in full force upon them, and as truly unremedied and not diffolved as if there had been no Remedy provided, (till they believe ) but yet a Remedy fufficient is offered if they will accept it ; and the Moral Law alone, is not the Rule of their judgement to Condemnation : but before the fentence pafs, it will be enquired whether or no they accepted and ufed the Remedy. The Law of the Redeemer, or of Grace doth pafs a Peremptory,Irreverfible, Remedilefs fentence(vertual'y ) on all that die unbelievers and impenitent: But the Obligation of the Moral Law on the Believer for every new fin, is fuch as hath a perfeft Remedy at hand, even Chrift and the Promife, and he

hath

hath a certain prefent intereft in that Chrift and Promife, and hath the Spirit within him to caufe a renewed application jand fat leaitfor ordinary fins of infirmity) it feems that the Habit of Faith and Repentance which is ever in him, is a Condition which .Hneth him for prefent llemifsion; and fo the guile is but tran-c, and the juftifted ftate is permanent, norisitfuch a guilt as makes an intercefiion in our Adoption or Union with Chrift, or caikth us out of Gods favour ; but only maketh Remifiionne-ceffary : And moft properly we muft lay, that :he Law conclud-etnthat wzdeferve puniftiment,and fpeaketh meerly de Di but nothing de Eventn^ againllc a h'eliever, Obferve this: A Law as a Law, doth directly conftitute Duenefs, and lb the Commina-tion makes the Penalty due to the Delinquent.One ufe of the Law is to be Norma fudicii ; and God is Jutland therefore though the Law as a Law fimply bind not him to execute it, nor deprive him of a power to Relax it and Difpenfe with it ; yet the perfect wif-dom and Juftice of the Law-giver, and the ends of Government, forbid the doing of this, but upon a valuable confideration, which may equally attain thofe ends : So that Implyedly, Indirectly,by Accident, the Law moft commonly fpeaks^ Eventu , as it doth directly,and/w/<? de Debito : So that the fubject mull: expect the Execution. This being premifed , I apply it to our Cafe. The Law fo condemned A^am , that it gave him caufe to expect the execution eventually (till the remedy was revealed ) as well as to conclude it his Due.The Law fo condemneth unbelievers,(though Elect; that it gives them caufe to expect theExecution eventually, unlefs they will believe ; and therefore to expeet it while they remain unbelievers. The Law of Nature and Grace fo condemn all final unbelievers, as that they are left without hope,its fentence being Peremptory and Irreverfible,not only de Jure , but alio de Eventuy foretelling that there (hall never be a Remedy. And this is Accidental, or added to it, as it is a Law : and in this it exceed-eth in tenor the very Law of Works in its utmoft rigour to ddUwK for though that contained no Remedy, yet it excluded it not for the future, as this doth. But now the Moraf Law,doth fo threaten punifhment to a true Believer for his daily frailties, as that it only as a Law doth conftitute the Debitum pxnx ; it fpeaks de Jure , what wedeferve ; but de Event ft, that we fhall actually fuffer hell fire , it huh nor a word to fay ; becaufe the Promifc ftops its

S mouth

(130) mouth : So that it gives not the Believer any juftcaufe to expect the eventual Execution of it, but onJy to bewail his fin, and flie to Chnft, and beg and receive pardon from him by his Pro-mife. In a word The Law bound 4Aam to a punifhment Irremif-ilble as to any remedy then revealed, but not fo abfolutely. The Law bindeth unbelievers to a punifhment remiflible (in Law), but uncertain whether it fliall be remitted. It bindeth Believers to a punifhment prefently to be remitted. It bindeth final unbelievers and impenitent Rebels againft the Lord that bought them, to a Punifhment, Abfolutely as to the Event, Remedilefsand Irremiffible.

But I will add this true Confefiion of my Heart, how ever it be taken : Though I have truly fpoke my opinion concerning the fpeed and facility of the pardon of Believers fins ; yet I am not able to practice according to this opinion. I find fomething within me, that will notfuffer me fo eafily or quickly to conclude that I am pardoned : Nay that forceth me to beg pardon daily for all the paft fins of my life, and efpecially the more obfervable ; and -hat asearneftly, as if they were newly committed : yea and forceth me to conceive that I do well in fo doing: and indeed fo carrieth me to it,that I dare not forbear kyior repentit;but indeed have much to fay to Juftifie it.

And thus Reader,I have given thee my Confefiion, how far I think Believers are yet under the Law and its threatning, or the effeds thereof And for all thefe two laft Chapters, thoumaiefir thank Mr. (aryh Epiftle to Mr. Qranhom Book : For I was pa fling on further, when that came to my hands ; and judged it neceffary to make this Addition for the fatisfying of fo Reverend a man as Mr. C<*r;/,perceiving him fo deeply offended, as to fuppofe that Mr. Crmdon vindicateth , and confequently that I oppofe the very fundamentals of a Chriftians Comforts, about his deliverance from the Curfe of the Law, and his Juftification by Works, and Faith as a Work. The Lord of Mercy grant that my foul mifs not of any part of the deliverance which I have here profeffed.to acknowledge, and. then I doubt not but I fhall be everlaftingly happy,notwithftanding all my omiffions,or miftakes, or the cenfures of my Brethren*

But I muft entreat the Reader to expect but little order of Method jn thefe Propofidons ? ,for indeed I do bus

haftilj:

tiaftily write them down as they come into my memory.

But yet I remember one thing more I have undertaken to perform, for Mr. Caryl ; of which next.

Reader, In thi* place 1 added my Reply to Cfrfr. Crandon , Vehich upon confideration of its unfitnefs for this place, I have fincc removed info the end of my tsfpologj*

Chap. VI.

Wliether it be true that the Tapijis do maintain no other merit than Ido y as Mr. Eyre y and Mr. Cran-don fearle/sly affirm.

SECT. I.

MR. Eyre in his Book againft Mr. Woodbrldge moft confidently affirms that the Papifts afcribe no more meritori-oufnefs to Works then I do, no not any of them: Mr. Crandon faith of my DoSrine of Merit thus, pag, 192. par. 1. In general I affirm, there U not to be found any of the moft 7V entifiedand deepeft branded Papifts^that hath in thu point fpcl^en more derogatorily of the Grace of God^and more fuperlativel) to the exalting ofmtns menftru-otu Righteoufnefs ; but contrariwife divers , efpeciallr of the more ancient Schoolmen that have fpoken more mo deftly and moderately of both then 'Mr. Br.

And pag. ic/O. £an he name any one of the worft Papifts or Je-fuites tljAt doth attribute merit to mtns Works in a higher degree then } or doth not when he h*th extolled mans merits f*lve the Grace of God ris finely as hiwfelf ? Are nut his w^rdsand theirs about Gods

S z Grace}

f?3»)

Grace and mans Merits the fame} Doth he add any thing here of his own that he hath not learnedef them? Do not Bellarmine and his Brethren fpeahjiltogeiher fo fully and more fully\feemingly to vin^ die ate the Grace of God, &c ?

I promifed on this occafion to fhew you how ill thefe men deal with the Ninth Commandment, by producing fuidficient evidence of the falfhood of their fpeeches : Though 1 need not do it for any man of reading; yet for the fake of younger fcholars I will briefly do fomewhat,

What my own Judgement is concerning Merit, I have fully declared : I difclaim the very name, as unfit for our ufe in this cafe: Yet I fay, Improperly and unfitly and largely, our works may be called Meritorious; not that they may fitly or lawfully be fo called : but that the thing is true which is fo fpoken, though the terms be unfit : and thus-all our Divines againft the Papiits ex-cufe the Fathers: and this is all that ever I held or wrote.

Now that the Papiits do afcribe more to, or fay more of the merit of works, then I do, I (hall leave pait queftion, when I havefbewed you, i.What our writers charge them with, 2. What they fay themfelves, fo that if you will believe either Proieftants 3 or Papiits themfelves,the cafe ftiall be clear.

But before I come to it,I have thefe two things to premife. 1.1 do here confefs that Satan took occafion from the falfe accufati-ons of the men before named, and the unconfcionable fpleenifh Jealoufies and Cenfures of many others, to affault me with a Temptation to a very grievous fin ; that is, ■■ to have ftretcht and rack* the words of the Papiits to the utmoft that I could, thereby to make them feem more diftant from the Proteftants then indeed they are, that I might thereby appear to be as diftant from them. He thusfet -upon me to move me to this fin. Thou feeft what jurious fpirits are in many men^ and hoVo violent and implacable they are-againft dijfenters, and boW little Confcience-they make of the vileft flinders ; and tyhat firebrands they con-time to the poor divided Church, If thou Aoft not manifeftyet a freater difiance from Papifts, they Will brand thee every where as a P apt ft or as Erroneous-and too near them-: and though thou little regard this as to thy own name, yet ought eft thou to regard it for the. benefit of the Church 1 For ifthy name by thefe men be blafted;anda lopjie* and- QdMmraifc&toltydcftmPj thy Labours Will her-

corns

C 133)

come unprofitable, and the common people mil be deterred from the reading of thy writings, or read them With prejudice , yea and the world Vcill be prejudiced again ft the truths which thou del: reft, as fuppofmg them to be Toperie , anb will neither receive them no\\ from thee, nor hereafter from any other. There is no way therefore to be taken out by making the wor}\oftheir fay-ings, to make the world believe that the Papifts are more erroneous and further from us in the Aoclrineof Merit and purification then indeed they are.

The Premiies were too true, that is, the Antecedent ; but the confequence fo bad, and the Conclufion fo evidently contrary to Gods word, that quickly (hewed me that it was from the Tempter.

2. I do therefore now profefs, that if Mr. Cr. and Mr- Eyr's words were true, that the Papifts give no more to works, nor make them any otnerwife Meritorious then I do ; I am heartily glad of it, and (hall hope that they are fo much nearer the Truth and the Reformed Churches then they have been taken to be.

And I do profefs that if I knew that the Papifts hold every point that i hold, I would not therefore forfake one of then?, no more then I will deny God, becaufe the Papifts do confefs him : but I would be glad that we were unanimous : nor (hall the name of Popery ,by the grace of God deter me fromowning any truth that I know,or from Receiving any that I do not know.

I do alfo profefs,upona furvey of their writings, that many hot-brain'd incendiaries on both fides do perfwade the world that our diftance is greater in the doctrine of Juftification and Merits , then indeed it is : And I do believe that it would be a very ufeful work of any that write againft the Papifts on thefe pojnts, to-gather the nominal controversies by themfclve?, and then let us fee all the Real doctrinal differences by th'em-felves, when the verbal differences are laid by , that we may know how far we differ indeed, in the matter, and how far in meer words. To which Purpofe Mr. Wo cur. dRei\ hath faid fomewhat. For example,feeing they ufe and obftinately wiilufe* the word Juftification tor Sanftification, or as including :t, which we do not; and feeing we confefs that Juftification and RemifTionof fin are either all one, or differing bucnotionally

(134) very little,or that Remifllon and Acceptance is our Juftification; and feeing that we are better agreed with the Papifts about the meaning of the word remijfion of fin then about the word fuftifica-tlon i were it not worth the while to enquire diligently how far we agree and diafgree, about Remifiion of fin, and that while lay by the notion of Juftification ?

I do alfo b'elieve thatit is a hainous fin in any man to ftudy to widen the difference, and make it feem greater, then indeed it is: when firebrands have confumed themfelves in making havock of Chritts Church, it is Healing and Clofing in peaceable Confutations, and humble conjunction in enquiring after truth, and covering the tollerable failings of each other, that muft Recover the Church if ever it be Recovered, and muft find that Truth, that is now loft by contention, and covered in the Afhes and the Ruines which faction and pafiion have turned fome into. Reftauration and Healing lies more in uniting and clofing, then the 33ividing furious party will believe. And even with Papifts themfelves we muft fo far endeavour it, as may juftifie us before God and men, that the Divifion is not caufed by us, but by them, and that it is not long of us,but of them, that it continueth unhealed.

Yet 1 ftill profefs, that we muft not for love of unity, renounce any of Gods truth, nor fubferibe to any known error.

Thefe things premifed, I come to tell you what Proteftant Divines do charge the Papifts with in matter of Merit; that you may fee whether it be any more then I affert : Yet I muft advertife you, i. That it is not all the Papifts that our ordinary Writers do lay thefe charges upon: 2. That I undertake not tor prove every charge that any Divine (hall bring againft them, much lefs to Juftifie every angry word, but (hall only tell you the charge, and referr you to try and judge of the verity. And to avoid tediouf-nefs of tranferibing, 1 (hall for moft of them, but cite the places in their writings where you may finde their words.

SECT.

ens;

SECT. II.

U T)Erkjns ( vthomlcited toMr.Eyres) faith thus ( ThePo-X pifh Church p/aceth merits within men , making two forts thereof ; the merit of theperfon, and the merit of the Work? The merit of the worsts a dignity or excellency in the work , whereby it is made fit and enabled to deferve Life-ever lafting for the doer* And Works as they teach are meritorious tWo wayes : I. By Covenant y be-caufe God hath given apromife of Reward to them. 2. By their own Dignity : For Chrift hath merited that our works might merit* AndthU u the fubfiance of their Doclrine. ^Perk^, Reform. Cathol. of Uiterit, Vol i. pag. 574, 575. See more Vol. 1. p. 103. 2. c. />*g.i87.2.0 pag. 249 1 .rf.^34l-i-^.573.65 i.i.b.p. 69. d. &c.

2. Mr. wotton in his Defence of this Book of Perkins,and

this place againft Biftiop, pag. 287,288,289, 290,291,792,293. Fide&YJot-hath much that way. He faith , We charge you, and that truly , ton de Rcconcil. without ignorance orflander ) and according to your Doclrine of me" ^ art ' 2 * l - z -rits, that you need neither Chrift s merits nor Gods mercies ; for fo c ' i 7 «f|'^ ' much of jour purchafe of ever lafting life as is made by good Work} : For if your Wo> kj be fuch as that in the rigour of Juftice , they deferve ever lafting life, as Wages, What need they either Chrift s blood , or Gods mercy to ma kf them merit or tow f The ufe of Chrifts blood is to Waflj aWayftn : where there is no fin, What Jkould (thrifts blood do ? And pag. 289. This then is the Doclrine of the Church of Rome concerning merits : that the good Workj of them that have the fir ft Juftification, do truly and wholly Deferve ever Lifting felicity of god , as wages due to them by Debt , not by Cjrace. See alfo the fame lAx.Wottons Tryal of the Romifh Clergy, pag. 364.

3. Dr. WiHet Synopf.Tapif. of Merit of Works, faith thus, OurWorks, faythe Papifts,arepleaftng and acceptdie to Qod , even fifttr the fame manner that Chrift and his Works were : Tapper, ex Tileman. loc. 11. Err. 14. Again Bellarmin faith, that the good

Works of the righteous y are properly and verily merit or ions of eternal

(136)

nallife, even ex condigno, of Condignity or Worthinefs in the high* eft degree, Bellar. c. 16. and that non folum rationc pacli, fed ra-tione operis , in refpetl of the worl^ as well as of the Covenant or Promife. Again, BelUrmine faith, that the trufl which the righteous have in God, arifeth not only of Faith, but fpringeth alfofrom their merits.

Again, Bellarmine faith, that our confidence arifeth not only from good Worlds , but that our confidence and truft may be repofed alfo in our merits. See him on Rom.%. and 4.

But I perceive, fhould I go on to cite the words of others, to the fame purpofe in fo well known a cafe, it would be tedious to my felf and to the Reader, I will therefore only cite tho. places of fome more, and that but one of many that might eafily be cited.

4. See Jewels defence of Apolog. pag. 77.319.331.321.32,2. 323* &c. Edit. Printed, 1567.

5. See Calvins Inftitut. lib.g.c.^.Sed. 1,2,3,4, &c. Et c.14.' SwA.12,13,14. Et alibi pafsim.

6. Chemnitius Exam. Concil. Trident, (8°. Printed 1606. pag. 195.232.274.282.354.169.160.336.i95.1p6.200. 101. Et frequ.

7.ChamierTom.^.l^^deoperibus,cap.l*pertotAm pag.f mihi) 45?'&c.

8. Dwenantdejuflitiahabituali.&affuali.cap.')!. pag. 570. 571.603. Etpafsim.

9. Pelargus fefuitifm.loc.9. pag.$o,5i, 52,53. &loc. \o.fol. 54,55,56. & in Math. 25.

10. Junius Le ff. in Daniel. Tom. operum I. pag. ( mihi) 1204, 1205. &c. & Tom. 2 .p. i 299. & pafsim.

11. VMxasinGenef.pag. (mihi) 140 1.140 2.1293- 1294. Idem in Rom. 3. & 4. frequ. utpag. (mihi) 591. A. 795.B.185.33. 229. D.230.232.238.1142. \oi%ddem inGalat. p. 114.154.293'^ ** Corinth. (ImprefGenu.1614)p. 98.99.27.50.100.92.I57-4 26 -442. efrinHebr.p. 329. 545. 555. 136. Idem BelUrmin.GaJtigat. de Juftif& operib.per tot.

it.Rlvet.Catholic.Orthodox.Tom.r.TraSi. 4. Jg*. i$-p^^io. adp.S2z. & 2jf. 17. Sett- 7. Idem in Difput. defatxfatt-& merit. &fApiffime in Genef & Exol

13.Zanchius,PV. i.Comptnd Relig. locilJe Jttftific.& operib. p. jOj.&c.et alibi pafsim • 14. Fulk

(in)

14 Fulk on Bbem.J'eJiap. in Math. 25. Sift. 1,2. Rom.t-Secl.f.Rom.l 1. Secl.^ I Cor. 3.Srfl. 2. 2 Or. 1. .$>#. t * * 77« 4. J>#.4. Z*^. 20. <5>tf. 1. ffr£. 13. «$*#. 8. £W. 1. Si8.2 . 2 Tkef. I. .$>#. 52. y^e*. 5. Sell. 2.

15. Mornaus Pleffiacui of the Mali, /i£. 3. f*p. 16,t7,i8,ip, 20 9 2i.fol. 341. to 388.

16. Sadeel, adverf human. fatUfatiit*. pag. loo Et per tee. Et.dt undo Chrifti facrifcio contra tmffam per totum : Et adverfm monacbos Burdegalenfes pafsim.

i7.Camero (operumGenu. edit. foL ) pag. 46.47.44. 170.616.

847-

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

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

20. Johan, Crocius, de fujlificat. Difput. 5, & 7,8, g, & io. p*r t otas.

21. Guilielm. Rivet, de fujlificat. Vindie. pag. t6o t 261. &c.

22. Sam. Marefius, CoHeg. Theolog. pag. 298, 299, &c. Idem Exegef. Catech. p. 344. fully.

23. Altingius, Problem* Thcolog. ^.210,211,212. Idem ex-plicat. Catech. pag. 298. /<&« Loc % Commun. part.l. 236. #• part. 2.689. &c

24. Cloppenburgius, Sjntagm. feleft. Difput.pag* 530 531.

25. Pemble <?/ Nullification. S§8. 2. cup.u

If I thought thefe were not enough, or that number would fatisfie, 1 would fo far conquer my impatiency, as to add the like from Luther. Melan&hon , many Churches Confefsions , Bucer, Martyr ', BuHinger , Adufculta , Zuingliut , UUricus , 9Vigandus % Hemmingius, Hunniu*, Brochmond, Palatini ', WalltHf^ c Po(yander y Thjfius^Trelcai'iHt^LAurenUui^ Riviw, Molinaus , Triglandius s Grytueus, Danaus, Pifc#:or 9 Vrfine t Quaker. Lud- Crocius , Cwc Bergius , Gomarrus , Paulus Ferrins^ S bar pita, Bez>n t ice. Cart-•*rigkt % whit&ker^ Rtignolds* Twifs, Field , with multitudes more, who all affirm that the Papifts do hold that Doftrine of merits % which as to the name and thing, I do conitantly difdaim. Thefe that I have named, I have not only feen and known that they fo fpeak, but have them at hand by me to cite,were it ufcful, fall fave one or two) with many mor#.

(138)

SECT. III.

IF our own Divines are to be credited, then I have proved that Mr. E. and Mr- Cr. are not. I come now to give you the teftimonies of the Papifts themfelves concerning their own Faith.

I. Eellarmine (Printed Ingolft. 1605. 8°.) pag. 2567 , 2568, &c. cap. 17. lib. ?. de Juftficat. (which I cited already to Mr. E.) determineth the Queftion, Vtrum of era bonafint meritoriaexcon-digno ratione paEli tantum ? am ratione opens tantum ? aut ratione utriufque ? Media (inquit ) fententianobu videtur probabilior , qua doctt opera bona fufiornm merit or ia ejfe vita aterna ex condig-no^ratione patli & opera fimul ;non quidem quod fine patlo } vel Ac-ceptatione non babeat opus bonum proportionem ad vitam aternam ; fed quia non tenetur Deus accept are ad ill am mercedem opus bonum y quamvis par ejr aquale mercedi->nificonventio intervcniat* £%uam fententiam conformem ejfe non dubitamus Concilia Tridentino &• principihusl heologorum S. Thow, S. Eonavent. & aliu.yag. 2570. lam vero opera bonajufiorum meritoria ejje vita aterna ex condigno y non folum ratione patli e*r acceptations, fed etiam ratione operis it a ut in opere bono ex gratia precedent e fit qttadam proportio & aqualitas ad pramium vita aterna probatur hir argument is. And fo he annexeth 7 Arguments to prove the Proportion ; and in anfwering Durandus, faith, that as the feed naturally contains the tree, Sic etiam char it as Dei in corde dijfufa s morali merit oriaque vir-tmegloriam ipfam continet. And the 18. Chap, he beftoweth in anfwering the objections made againftthis. And lib. i.e. 21. efpeciallypag. 2208, 2209. he labouretb. to prove potius fun-dari meritum de Congruo in aliqua dignitate operu^ quam in prc-mifftone.

If I (hould add no more, me thinks that mans facefhould blufh (whether Mr. Cr. Mr. E. or his Patrons who faid the like; that affirmed that Eellarmine himfelf gave no more to works then I ; and that he owned no other merit then I, and that ( asMr.£. faith j the Papifts owned no merit, but expxtlo • nay that no Pa-.

piftsr

(139) pifts went further in this then I. Look one of thefe men in the face after the reading of this, and fee whether they blufti not, if they * Caii have any remnants of modefty left. ?wS)" S\

2* C*) ttan noc on ty ^ lt ^ as mucn as Bellarmine in 1,2 qu. \ 14. ™^ c * jnm ' c * art. 3. but is oppofed by Bettor, himfelf as going too far,as holding Gratia datur opera bona Juftorum ejfe meritoria vita aterna ex fondigno, raticne fed ex lufiiti* operx. etiamfi extaret nulla Divina Convention Vid. Bellarm. de reditu/pro MificJ. 5 .c.i 7 . r .z 5 6 7 . *»**•

3. Dominion* a/oto (though he deny all merit de C^»gruo) is

of the fame Opinion with Caieunlib.de Natur. & grat. cap. 7. y\d qmd and is with him cited and oppofed by Beflarmine. Pao!ui Ferius

4. Vafyuez, is a* bad or Vcorje, and more laborious in it, then they <jt Vafquez in 1,2. d,/p.z;S &2c^.cap. 4. <* 1. cfr 20S.*. 5, 6. & d. 210. Jg^"

c 4. labouring to prove that opera Juftorum exfola ingenita Dig- Ortbodox.c.nlt. nit atemeritonafunt (viz..quiafattad}uftoper grotiam) fo alfo e>Chamier fn 2. fent. dift* 27. & in 1,2. di/p. 214." de Merit, ope-.

5. See iWf*at large £>./. 12. 3 3>34,35,3<^ ™ w * 6. Aquinas ;» I2.^». 14. art. I.C.& art. 3. f. Si confidereturfe-

cundam operisfubftantiam, &fecundum quod procedtt ex libera ar-bitriofic nonpotejl tbiejfe Condigmtas propter maximum inaqualita-tem : fed eft ibi (fongruitas propter quondam aqualitatem proportions Si out em loquamur de meritorio fecundum quodprocedit ex gratia Spiritu* fanttifo eft meritorium vita, aternjt, ex condigno : fie enim valor merltiattenditur ftcundttm virtutem Spiritusfancli,mo-ventis nos in vitam aternam. &C Vide etiam rejponf ad i m . 2 d -Cr g m . ibid. & Art. 8. & 9.

7. Romaeus de Itbertate & necejfit. operum Veritat. 22 1 . Si dotlioribus creditur illud dicitur ejfe Meritum de Condigno cui mer-ces reddendo eft fecundum Juftitia debit nm\\t a farie ut inter meritum & mercedem attendatur aqualitai quantitatid , quemadmodum in C*mmuiativajuftitia,putatantumquintum. Tie congr ho autem dicitur qui* mereri , cumfcilicet inter meritum & pramium non paritas quantitatU^ fed Troportioni* attenditur. This is high in* deed.

8-Perefius de Traditionibusparte tertia deftcrific. AItoris p. 14I. dicity ^.^uodCrimina &peccata his facrificiti delentnr : non tantum e\us qui communicat fed ejus pro quo offertur & reprefentatur modo impedimentum nonponat ; & hoc quidem ex vi ipfius inftitutionis & excellentia ittitu qui in eis mjjieriU offertur } & Merit 0 rei oblata,

T 2 quod

(Ho)

quodfcholaftici dkunt ex optre operate Valent irgofacrificta oblata ad remiffionem criminnm tfrpeccatornm id eft reliqniarum qua in nobtirtmanferunt poft indulgent iam Culparum. Et part. i. page J 08. Conjungimw Contritionem & fatufattionem qua, ferfeue Deo Reccnciliantur peccatores per bona &•pan alia opera,.

9. Cofterus £ nchirtd. cap. 7. de iMeritis bonor.op, page (mihi) 286. Obfervandnm eft fcripturam quando de Retributione loquitur* eadem verborum formula uti cum agit de Jufto reddendo pramiis % qstautiturcumimprobU fupplicia denttnciat t ut cUre perfpiclatnr^ mon minus nos bonis aBionibus at er nam fee lie it at em, quam malts & jlagit tofts prcmereri sterna fupplicia. Et p 288. It a opera noftra. propter Qorifiurn^ qui nobis ecu membru utttur\& fp'tritumfanttum inhabit ant em % & per nos operantem y dignafunt cazlefti pr&mio. Et p. 28p. 2. Intelligimus exdi&is rationem banc Juftitia qua Deus ateruam vitam Juftis in mercedem operum donat t ad utramque qui-dem Juftitia partem aliquo modo pert inert. In ea tamen magis elu-cere diftributivam > qua, perfonarum dignitatem intuetur, quam Commutativam qua operum aquabilitatem canfiderat. So that he takes due reward to be partly ,though not principally according to Commutative Juftice. And page 294. $. Confiderantur ut ejfetta a) ftlio Det, atque inhabitante Spirit h fanfto^ qua Conftderatione aqualitaf tnver.itur inter opera & premium, verumque merit um atque Juftitiam*

10. w . By (bop againft Terkjns Reformed Cathol. of Merit faith, Auftin faith, That the Regard cannot go before the Merit , nor be given to a man before he be Worthy ofit y for, (faith he) what 'Were more unjuft then that}and what u morejuft then GodUJe mor* Ecclef. c, 25* where he concluieth that we muft not be fo hardly as once to demand r muchleftfo impudent a* to a jure our felves of that Croftn t before we have Defer ved it. Seeing then the P rot eft ants by this their proElor % renounce alljuchmtr.it anddefers, they muft needs alfo renounce their part ofheaven 9 and notprefume fo much at once U demand it 9 &c« and much more after on the fame point; making a Geometrical 'Proportion necejfarj , and to be in mam Merits , though not an Arithmetical.

11. Bailius Catechif.part. 4 .qu. 17. ut in Rlyeti QathoLOrthod. To. 2.p.$ 12,313.. ( I will not tire the Reader in vain with reciting ; the like words of each Author.) .

12. Lindanus in Tanopha lib. ^ t cap,2Qt\&fequentibut..

ri40

13. Salmeron ad Galatas difputat. i f, 16,17* 1 &

14. Becanus Trail. Compt*d.tx Manuals lib. i.cap. 19. <k -

£0*/* operibus*

15. Maldonatus D*7/>»^ ^ttf«f*»f. 7" 0 w. 2 p. (m*loi) 8?, 95,96,98, 189. Afrmi* Luke 17.7,8. & ftpifimcm Mat.c?-Mar. & Luke,#r.

16. Genebrard in Pfal. 1 S.vcr.i 3. p. 107. & in .?/"*/. I4*:p-894. & page 741.

17. Pererius in Rom . r4/7. 6 Z3<#w. 10 num. 53.

18. Job. Arboreus Theofiph. lib. 7.cap. 17 JW.31,32,33. Sec how Mr.

19. Pintus in Evk- T7- page 422,423,&c. w?\ D p" id. Lombard/^A^*//. 27. C.D.E.F. &Jift. n.D. g?*°"„ 21. Bonavent.in 4.<//. 15. tf* 5- M • *"•*• ^ 2/**f. <&/?• 27. 28^ charges' 22 MarfiliuSf* 2.^*, 18 art $.Concl.2* & 3. Aadradius. 23 Franfcifc. <fc Daventria Exege/Contr. Conftft. Auguft/46.

24. Gregor. it Volenti* in Thorn. Tom. 2. dt/p.%. qu. 6. & at Grtata Dlvina cap. nit. 2$. Albertus n i.itft.^i.art.2 ad i^&ult. 26. Gabr.Bid. in^./ent. difi.tj & in 4 ftr.t. HJ1'. l4.q.I,Z

27. Ferrarienfis contra Cjtntts cap.iqg. dub. ult*

28. Adrian guodlib. 7. qu.q.

29. Almain tn 2. & ina^frtqu.

30. Nitol. de OrbtUU in 2. ftnt. dift. 27. juft as Aquino* he anfwers, and out ofRicardw.

fl. All the Sorbonifts.** %Artic Parijicnf. a facult.S.ThtoL Tartenf. dtttrminat. art. 4, &c. ferta & firma file credendum efi 3 ptccatortm non folum fidt y /tdtx optribm Juftificari, &c Optra mtrtntur vitam attrnam & per con/equent <uftificant homintm: Not iamnamnr propter mala optra^ trgo luftificamnr propter bona. f r id. Calvini hoc artic. Confut.

3 2.Pennottus r Propugnacul. Libert at.human, L\bJb. cap. l$.n & 19 per totum : where he labours to prove chat both Juftification and perfeverance are Merited ie fcohgruo : and anfwers Dominic a fit 0,who eontradi&eth that-Merit.

33. Capreolus Defer/. Thtcl. Tho. lb. i.d'-ft. 27.-goes the fame way as Aquinas , and fpeaitsas exactly to the point as any of them, maintaining Mtritum Cjloria de Co*digno ex P»oportione Geometric a etfinon Arithmetic a, vdex aqn*Ltait proportionu etfi *it* VujMutatu 1 and laborioufly anfwers Duran^m.

en*;

34- Sayrus [lavi Reg. li. 10. Trail, tl cap. t. §, 4, & 6. maintains fatisfadion to God, and that it is principally to God, as diftind from I'eftitution which is to men only, and not to God. And this fatisfadion they refer commonly to commutative Juftice. *s4q H in. 3. qu. 85. art. s.fotu* li. 4 de Inflit.q.O. art.i. Martin. Ledefma 2,4. q. 18, art. 1. J#£. 15. concL 4. Navar. in Manual, cap. 17. num. 6. Pet. Navar. It. 1. dereftitut. cap.z.num. 22. And Sayrus concludes that fatisfadion is made even in Purgatory, if Care be not taken in this life that the heirs of the deceafed make Reititution : though if they fail not through his default but their own, he takes it for a fable,that the foul in purgatory muft faris-fie. So Adrian.^uodlib. U. dijjic. 6. f. fjlveft. verb. Teftamentum ; 2. quefl. 9. fotus li 4. de Jnfiit. qu. 6. art. \. adv. in fine. Martin. Ledefm. 2.4. q. \%.art.\. dub, 15. cone/. 4 page 232. Col. 2. Navar. in Man. cap. 17 numer.6%. Pet Navar. li. i, de Reftit. cap. 2. num. 23. & lib, Af.cap.q. dub. 12. num.7 5. Henriquez. li. 1.

Seethitgrofs dspoenit. cap.6. §. 1. in annot.liter. A Mich. Salon, in 2. 2- qu. 5.

frymgof ^ de Dominioart. 5. in princip. & in qu. 62. art. I.in fine Gregor.

bfchamicfde ^ e ValenU '"? l - ^* 5 - ?*• e - pmtl. 2. Ludo vie. Lopez, li. i. ittr

Merito ll.i 4. ftrutt. confef'. cap, Ml. ut a Sayro CV*.

c i§.i6. 3$. Eftfus #*/*»*./<£. l.diftin.27. §.$. per tot.page %$ y %6.&li.

2*p. 376.

16. Jofeph. de Voifin de Lege T* iv\na % cap. 8, pag. 57,5 8. ex

Sepher Ikkarim Judaeo.

37. Raymundus defabundis Theolog. Natural. Titul.82. page 126. where he faith that premium debetur de Jure Natur^ &c.

38. The Rhemifts on the N.Teft. frequently: as Luke. 20. Mat. 25. Rom. 8. Rom. II. &c,

39. Viguerius Inflitut. cap.g. §.5. verf. 1. & 34. fol.102. delivered (as he ufeth to do in other things) the fame as Aquinas (collecting together his difperfed fayings.)

40. Laftly, the Council of Trent* Seflion 6. though they pur-pofely went lower then many of their Doctors formerly had done, yet fay far more then ever I faid : Yea Bellarmine (ubi fupr.) affirmeth that they judged as he doth.

To name more were more eafie then ufeful: He that will be at the pains to fearch the cited places of thefe,fhall foon find,how far the Fear of God was from ading inthe fouls of Mr. £ yre and Mr. £r. when they affirmed that the worttofthe Papifts do give no

more

c 143;

more to works then I, nor hold them Meritorious any otherwife then I, who wholly difdaim the very fitnefs of the Name, much more the proportion of our works to the Reward

Let thofe Readers that know it not already, obferve alfo that the Papifts very much differ about thedo&rine of merit among themfelves : Infomucha^ our Moderate and Learned Divines, do even in the point of Merit of Condignity, take the difference' to be but about the very name of Merit, between us and fome of them, and not the Thing. Yet even thefe, whom our Divines ufe to cite as on our fide, do give more, in words at leaft, to mans works then ever I durft do : Forthey think the name of merit to be fit, and fo do not I : ( befides that in their doctrine of fatisfa-ftions they go yet further and ufe more unfeemly terms then in the former.)

The Divines that give leaft to Merit, as denying Condignity, zrQ ScotusJ^ega, gerfon, Stella,Cajfan^er } die. Yet thefe go further then 1 dare follow them.

1. Scotus affirmeth that Merit urn eft Caufa InftrumentalU re-fpetlu pramii, & per meritum acquiritur pramium. I take mans works to be no Caufes of the Reward, as fuch, nor to be Merits. (Vid. Scot, in J.fent. dift.lj.q. 2. &) in ^.fent.dft. I. a. yfol. (mihi) 1 3. p 2. he faith, hoc abfolute concednur. Et in q.fent. dift. 14.?«. 2. fol. 124,1 25. Attritio eft Difpofitio five meritum de Congruo ad deletionempeccatr mortals & ir/duftionem fuftitia, &C et pofiea : in Mo inftanti infunder etur Gratia, quia praceffit, meritum fuffciens de Congruo,3cc cjuarenon Jufti'ic^bitur in ul timo inftanti, &o Vide etiam in ^.fent. dift. 2. q % \ .fol. 19. ejr dift. 13.^. 2. fol. 11$. K.&dtft, 22. q. I. art. 2.fit. 169. & dift. 49. ql.fol.26l.

2. Vega himfelf faith in Opufc.de Juftific.q 7. prop. 4. Fides & alia bonx operatfuibus difponltnur ad gratiam gratum facientem, CMeritoriafunt ex Cor.gruo ejufdemgratia & no firs. Iuftificaticte'J. Et in Defenf. Concil. It- 8 c. 8. Toffunt peccatores fide, fpe y di-leftione, eleemofjna, pcenitentik & martjrio & aliis bonii operi-bus Mercri ex Congruo gratiam lufiificationu. Where did ever I fay this much ?

3. Vide & Alvarez de Auxiliu ,faying too much^difp. 59. e-r- 60. per tot.

4. Vide &ftiU*i» in Luc. cap. 17, page 222.

(H4)

$.Ger[cn faith, de Vtfcrip. Terminor, Merittm (ingtncre) eft afttts laudabilisfa&m ad bormw aiterms % ver\ , veI Interpretative velreputativepro quo exigitur premium : dkitur reputative propter Deum, qui honor urn no fir or um r.on eget. Et merit urn vit<e aterna eft atius laudabilis, e^r.pro quo Dignifieat Deushominemad vitam aternam* He faith alfo, Operump*rt.$,foL izp.A.Sdtt.Gromorfii^ that God hath a Law, qua nonliget adfuiobfervationem : earn qutppe deferens pee nam mnincurrit : Impletio tamen ejuspremium meretur & Cor°*Ai*>* EtfoL 3 19 2. D. he faith that Vita nature ( fine gratia) poteft mereri bona temforalia • and that not ex patio, Jed propter quandam adequation em operum honor urn [nor urn de ge-nere, adbonum temporal^ & fape de C 9n i rH9 a ^ vitam (jratU difponit,

6. ^Melchior Canus hoc. Com. L I **pag. ( mibi) 450, 'Dupli-ces fmt operations noftrt* gtudam quas no fir0 nomine reddimus y & qui no fir a Gratia Merit ifque nitunsttr nt Sleemofjna & Jejtt-nittm.

SECT. IV.

I Will trouble my (elf and the Reader with no more of this work. Only that all this be not mifufed to the further alienation of mens mind?from each other, then there is juft caufe, I fay again that 1. Alljlhe Papifts are not to be charged with the opinion of fome : Soh and fome others deny all merit of Congruity, Scouu % 2xA many more Schoolmen and others, deny all merit of Condignity, fave what is ex pMo : ( vid, Scot ufenu dift, 17.^1 2> pag, 108. ( Edit, Venet. 1506.) Some of them, at Durandus % tAriminenfis 5 &c. deny all proper merit of Condignity , whether ex opere or expatto , and differ not from Protectants in this, any further then in the ufe of the name. tValdenfis is fo far againft the name it felf, that ( as he is cited by many of our Divines^ he faith, He is the moft pious Divine and the beft Chriftian, that acknowledged no merit at all. And fintarentts and Taulus Bttr. genfis are content to go with him : And the reft of the Papifts with QonUrems that held the conference at Ratubone with our

Divines,

Diviocs,for Reconciliation, did confent to lay by the very word Merit: and ours confentcd to forbear to fay, we are juftifled by Faith only, and fo we and they did wholly agree in the point of Merit.

a, Yea, I may add that their latter writers,efpecial!y theEng-li(b,do feera more willing to withdraw from the higher fort, and to give lefs to Merits, then others formerly did. And I can truly fay, that of all the Papifts that ever I conferred with, I never yet met with two that didnot difclaim merit with feeming zeal, and profefs to truft in the fole merits of Chrifts. Though I confefs I am jealous that this Reformation is not general in other Countries, but calculated to the Meridian of England : becaufe the Jefuites and Priefts know that the odium of the name of merit, is Blfliop the P* a great prejudice to their caufe, therefore they do not here indue W>*&'Mfl their profelytesfo deeply with this Do&rine : However it be, I j^Mn^ am glad it is fo for the poor peoples fake. Their late Chriftian Wotwn.paj, Moderator, mentioneth fome late profefsion of theirs, wherein *4$ )fajib,' they profefs that by Merit, they mean nothing but Revrardakls : wv ^w and Rewardablenefs no Proteftant denyeth. w^Z7 7

Many of them are content to deny the name of merit, to that ^ bxvehtaTd of Congruity before Converfion. Petrus a Santlojofeph inSuavi often before) Concordia, pro fcientia Med.Difpnt. I. ds Pradefi. Sett. 4. pag. 35, that every (in-56-&C. faith, Jjfertio I Sxcommtini omnium Catholicorum Sen- wrujullifiel

tentia prima Gratia non datur exmeritis natxralibut ipfi'tt trade- '{ e J°L

,i- • , j rx - 1 l /■ r j j mer GrAC *

jhnati , Jed ex mera Dei Libtralitate rjr m/ereco-du , q. a. of God

tritium lufltficationU non ejfe ex nob id , Jed ex Dei Gra- through the

tia } &C merit of chn(l

And Francifctts a Sa n Ba clarL is fo moderate as to fay (pa*> *&&***•_ 13 ?, 136. /*. Deus natter a y Grat.) Non omnx prom JJij Conditions the tinner himl ta inducit Titulum luflitia Tromifiario : ficut in Scripturis Aum fe'f. promittitur ptccatoribvs Remiffio fipttnituerint x Coflatio Rem'JJlonU vel prima grntit % non eft ex juftitia^fecuxdnm omnes * quit requir ritur fofum ut difpofitio ad Mam, non tit optufufficiens adfundandum Juftttiam. juftitia ergo oritur ex Condttionefolum qvtexigil cjuandam condign tat em operit, nonfolum aliqualem decent:am operid & operantis. And indeed moft or all of them difclaim this juftice in their merit of Congruity. 1 would they would fay plainly, It is no merit at all : aud fay the like of their merit of Con-dignity.

One thing more I would fay to prevent mifunderftandings, and abufes of others. It will be exceeding necefiary for young men, chat have not read the Papifts themfelves, to gather what is their judgement from our moft learned, judicious Divines, who knew what they faid of them, and were not carried by paflion or pre* judice to wrong them : and not to take all for cerrain that every hot Preacher fpeaks of them at random ; nor that fome lefs judicious and more pafsionate writers do affirm : For, to fpeak freely and truly, many fuch there are that are better skilled in wounding then healing, in dividing, then doing our common duty againft divifions, and in mif-reporting or draining words to the utmoft advantage of the enemy of peace.

If you ask me who thofe writers be that I would commend to fuch, as dealing moft candidly and truly with the Papifts in this point, and from whom a young Schollar may credibly take an eftimate of their Dodtrine: I Anfw. Among many others, thefe feven I would commend to you for this ufe, as the faithfulleft Reporters of the Popifti Dodrine of Merit. Davenant, de Inftit. AlluaU Wotton de Reconcil. Chamier, de Merit, in Tauftr. Voffius in Thefde Meritii bon. operum* Camero^PreleB. &c. Dr. Field of the Church and Bilhop Vfher.

Not that I would difparage any other faithful men ; but I will name to young men but few.

And becaufe it will not only fliew Mr. Crandons and Mr. Eyres unworthy dealing with me, but may be a means to keep the younger Schollars from mifapprehenfions of the true ftate of the Controverlie herein between the Proteftants and the Papifts, and fo may prevent the guilt of much fin many waies, J will here annex the words of one of thefe Divines, (faithfully tranflated, for the ufe of tJieEnglifti Reader. )

Davenant , ( de In ft a. attuali cap. 5 3.) thus opens the ftate of the Controverfie.

What the Adversaries held concerning this , and what is to be held according to the Rule of Verity % I fkall next Jhew. And feeing that on both fides in this (fontroverfie % the Authority of the holy Fathers is Wont to-be pretended, it will be Worth the labour to tremije inafe'W Words , What eccurretk in themjvhich mayfeem to favour either the .Advtrfaries or us : This therefore in thefirfi place muft be granted^ that the Words merit and meriting are frequently ujcd bj the Latin*

* Father u ,

('47)

* Fathers. Hence the ?iipifts t becaufethey often find the word merit * And the His in the writings of the Fathers, cry oat , that they are all againfl the fy the Grctii rproteftants. 'But the) make themselves ridiculous,Who in a queflion Vothers. about the moft weighty point of Faith, do reft on one Word , and that evilly wrefted befiles, yea again/} the mind of all the Fathers. For with the Fathers,To merit, jignifeth nothing elfe,then To obtain or get fome benefit from God, a good work mediating ( or being a means thereto). • J <nd merit figmfieth With them nothing elfe , then A good work ordinated of God to Reward , (or to be rewarded). Therefore to merit eternal life, n to do thofe works which according to Qods Ordination are the means of coming to it. If any man will in this fenfe call the (jood Works of the Regenerate merits , to wit,be-caufe they are Ordinated of God to the Reward, and [ball fay, that the Regenerate do merit life eternal\ becaufe, walking in the way of Gods Commandments^ they at Ufi, God rewarding them, obtain the Crown of Eternal Qlory-> in the manneroff peaking he agreeth with the Fa* thers ; and in the thing iff elf with us, in both he differ ith from the Tapifts. " ■ — lAndif) leaving the Fathers, we defcend to the

antienter and founder Schoolmen, we [ballfinde with them alfo that this word merit doth denote only works grateful and acceptable , and doth not include either any Condignity to the Reward of eternal life , on the part of the Works^ nor Debt on Gods part, according to Jufiicc , properly fo called. Parifienfis in Traft. de Merit, thus Writeth , Of this Which is commonly faid i that fome works are meritorious of eternal life i and that by every work done in charity, a mxn deferveth eternal life, it no way feemeth that by the Condignity of any work,, * man can deferve eternal life.

Aquinas, though he grant merit of Condignity in Words, I. 2. q. 114. a. 3. yet indeed he denyeth it, When he excludeth from this merit equality of fuftice. For he teacheth ib.a. I. Juftice is a certain equality ; and therefore [imply Juftice is between them. Who have

[imply an equality. - ■ ■ But in thofe, in whom Jufiice is fe-

cundum quid, and not [imply , in them al[o thereafon o[ merit is not

[imply, But it is manifeft, thut between Qod and man there is

thegreatefl inequality — and therefore there can be no merit of

man with God y but upon pre[uppoJftion of Dvine Ordin.ition ; that is Jo that man may obtain that of God as a Reward, by his oWn work, to which God did depute to him the vertue of worl(ing. From wh>ch words /gather, that Aquinas by merit evenof Condignity, did mean

V 2 nothing

(i 48) nothing tlfe, then a work thM Jhould obtain the Reward by Gods Ordination y without iquality of value to the Reward, Without Debt of Inflict in God to give the Regard. Whence he faith, fine art. ad 3. That our aftion hath not the nature of merit, but upon prefuppofi-Hon of Divine Ordination^ and that God is not made a Debtor Jim-fh to us\ but to hmfelf\ in as muck as it is due that his Ordination be fa/fi/ltd. Durandus, by a nuritorious atl underftandeih nothing elfe then An aB ordinable to ReVvard^and exprejlj denyethjhat merit of Condignity ftritity taken , can be in man to God. To tbefe I m\j an-»0wfr»tff Scotus, Gregory, Occam, Gabriel, Alfonfus, and very many other Papifts of bejt note , Xx>^o profejfed/y taught that the Works vf the right ems done by the help of Grace , had yet no intrin-fecalCondigmty to eternal life 9 but as to this Reward, they wholly refledon the gracious acceptance andfromiftofGodWe will not there fore have any Qontroverfe with the Fathers, nor with tbefe founder Schoolmen , about the b.tre Wflrdmer.t, (though it be much better andfafer to abftainfrom this Vpord) but we fW// contend again ft the Utter Papifts^ who fo defend merit, as that for theft ftorkj which they call merit tythey affirm God himfelf to be in Inflict a Debtor to men, and do make a Condignity or Equality between theft merits of man, and the h'eXtiardof Eternal glory. So htDavenant*

And if Proteftants can fo far digeft fuch words of thofe of dquinas which I cited, by the help of other explications, as to profefs that we differ but in words from him t (who fpeaketh more harihly then moft of the ancient Schoolmen) 1 leave it then to the enquiry of the learned, and moderate, what the number of the Papifts proportionablymay be, that we agree with , or differ from in this point : And if Proteftants will have no Controverfie with Fathers and fuch Papifts about the bare name of merit, 1 leave it to consideration, with what peaceablenefs and fobriety Mr Cr. and Mr. £. did write, and how like to Proteftants they dealt, in making me a Papift,who difclaim the very name of merit: yea, in faying, that the worft of Papifts maintain no other merit then I do, who deny all. properly fo called.

Learned T>u Field in the Appendix to his third Book of the Church, citeth many Papifts, as faying the fame with us about Juftification and Meritand he approveth even of Staple tout Do-dx'me ; and he there tells us, that the Papifts and Proteftant-Di-tine$ at the conference, at Rat is bone 3 fully agreed in the point of

Juftification^

ri49j

Juftification, and concluded to repreii the very term of merits: cap 11* & 12. vid. ttiam li. 5. append. part 3 />• 2.

Chomier cites Sotus, Latomus, Cj> totf, Gregor,

de Falentia, Hofius, as fpeaking againft meritof Congraity before Juftification : the Council of Trent , as neit'er affirming nor denying it: and Durandus as denying proper merit of Condignity, and Conrad. Chirgius as following Status in affirming it, to be only ex pMo.

Chemniiius, Exam. Coned. Trident, in cpt. 4. de boils oper'ib. p, 185. (cited alfo by Davenant) faith thus, Jn the Reconciled, Qosd IVorkr do pleafe God for the Mediator % and have rewards corporal stttd found in this hfe, and after thu Ife : hut ofthe free Promife of God, not that G.odu made ow Diblor for the perfection ana dignity of owr.wkf : *sZnd.m this fenfc our (Divines ) do not abht.r the W'ord merit ; as it was ufed bj the Fathers,

See alfo what is cited out ofBucer and Calvin, in the fame place by Davenant y p-572.

l r offius Thff. de mer. operib. p. 66. faith, IVe dart not Vvholl] condemn the word (or name of) meriting, as being ujedb) virj many of the ancients ', and ufedby the Reformed Churches in their (fon-fejfionsy as the Auguftane *»AVettemberg ; yet Vce thir.k it fitter to fpeak^ as the Scriptures, efptciallj When the Word merit is ambiguous, andejpecialty in our age, is dangerous in refpeli ef pride.

Mr. Wctton de Reconc. cap. ult, p. 399. 403. brings in many Papifts againft merit of Congruity ( and lb againft our being by works put into a ftate of Juftification ) ; and taking it to be no merit, but a meer difpofition that went before Juftification. As CapreoL in 4.*/. 14.^. 1 ,/*. 3. 'Antonim Pathujfa. Ii. dtgrat. & pr<t-deft. c,6. & de lib. arb. cap. 6. £t Domix. Sotus , & Petrus Sotus l.de in flit. Sacerd.lett.9* de pcerit. Hofius in Ccnfejf.Catbcl. c. 73 . And SuariK faying,;/, r. 37, n. 2. Hxc ift communis fen-tentia Theologorum. And Bellarmine and ftg- confefsing that it is but a controverfie about a word : And r. 4co he faith ; Some perhaps willexpeel that Jdebtte thiscp'monoj the P'apt/Isabout merit of Congruity : But it feems to me a thing not to be done, becattfe I have maae it clear, that it belongs not to the Faith of the fourch of Rome, of which alone I hold controverfie with the Papifts. And (hewing that the fpeeches of fome particular Papifts gave out -!Diiines^cca(ionto^ifpat€tlusqueftion, he concludes, "Bntfot

'V 33 Mffc

me$1 tiring Icught to be pardoned , if 1 do knowingly and purpofely abftain from that difputation , of Which there is nofootjiep in the Council of Trent, in fo long, and fo artificially and accurately compofeda Definition of Iufiifcation.

And thus i have truly (hewed, both in word and deed, how far the Papifts go beyond me, in the Do&rine of merit; and yet have given you the Judgement of our moft learned Divines, concerning the true ftate of the Controverfie (in part) left any (hould be provoked by miftake, to think that we differ further then we do. For my part I am in this matter of the fame Judgement as Dave-nant, and juft fo far as he, do I differ from them, in the point of merit and Juftification by works, if I be able to underftand his meaning and mine own : and this I cheerfully and unfeignedly profefs : But every angry man that out-goeth him, I cannot accompany.

Chap.VII.

What it is that I mean by Antinomianijm : And what I take to be the truth which it oppifeth.

HpHere are yet two parts of my task remaining, which I under-X took, in referrence to the offended Antinomians, before I come to the exceptions of the Orthodox. The firft is,to acquaint the world what it is that I call Antinomianifm : Mr. £. and Mr. Cr, would perfwade men that I mean the Proteftant Religion,and that an Antinomian and an Anti-Papift with me are all one. Were it but to convift thefe men of falfhood, I would fay nothing to this; it being as needlefs to impartial men, as to convid a Mahometan of errour.But becaufe I would leave no room for unbro-therly jealoufies, nor matter of this kind for unconfcionable cen-forioufnefs to work upon, I will freely declare what are thofe opinions which I take-to belong to the Antinomians, as differing

from

(MO from the Proteftants : Though as I know every Antinomian holdeth not them all, fo I will not call them Antinomians that hold but fome of the lefler and more innocent ; (though I think the kaft be very bad. )

And that what I (hall mention are indeed the Antinomifts opinions, I appeal to the Reverend Minifters that have converfed with them, efpecially about London : as alfo to the writings of Dr, Cr ifpe, ToKti, Cornwall Eaton % Den, Saltmnrjh , and the reft well known among us : as alfo to Mr. Welds Rife, Reign, and Ruineof Antinomianifm and Familifm in New-£«^/W: as alfo- to the writings of our Divines againft them: efpecially Mr. Gai^ker^ Mr. Burps, Mr. Rutherford, Mr. Bedford, Mr. Qeree> Dr. To)for.

And that you may fee what I hold, as well as what 1 difclaim,I will give the two extreams in two Columnes, and that which I take to be both the Truth and the Doctrine of the Reformed Churches, in the middle.

Antinom.

I. T)Ardonoffin,Re-conciliation,and purification are Immanent i^yfffs in Cody and from Eternity : So that even before men believe 5 yea before they did fin, yea before they were born, yea before ever Chrifi dyed for them, the EleB were Actually Zpujlifted , pardoned 5 and Reconciled to God; tbivgh not: mani-fefted

Truth.

i. /^od did of his Vj own good plea-fure Decree from Eternity , to do all that he doth in time : and particularly to give to certain Individual determinate perfons , faving faith in Chri(t,and thereupon pardon and Jufttfi* cation, or Right to Impunity, and to life. But this Decree is noAclual Juftification or pardon, nor gives them the faid Right } but fuppofeth it not yet given j elfe t> od could

Papifts and others in the other extream.

I. f^od did not from ^J Eternity Immutably and peremptorily Decree the actual, absolute purification , pardon or falva-tion of any Individual perfons,but only of Relievers in general, or men if they,wi I believe^ never decreeing infallibly to caufe any Individual per jons f& to Relieve: or ^at leafi he was moved by the forefeen works.

Antfnooa. Truth. ContraTy-Biwtn.

felled fitch, nor $ufti- could no« Decree here m rks 0 f men to j ecret

fed in confcience or. after to give it; Juitifica thuforthem: and fo

v /• uon is not therefore an ,/,;£ r r m1 j-J

f eeli »&* immanent ftftjuc is any '** c «/ f °f th * 4f< \

Eternal aft caBcd Jnftifi rence,betwcenthem and

cation in Scripture, nor *fwrj 5 0 originally of

any Infidel or impem themfelves, tent (inner, (aid to be Juftified.

2. /^Hrijt(fayfome)

ed as a Creature to keep the Law, as that he did it for him-felf , or at the ut-mofi that he might be a fit Redeemer, as having no guilt of his own : Bui he did not obey for us 9 fo as to merit any thing for us at Gods hands thereby : And as a Creature, he was uncap able of meriting at Gods hands;for himfelf or for us : (fofome of our mo(l learned Divines fay.)

l.&EfusChnft fatis- 3,jEfusChrift,asthepub j. CJfBB Socinians J fed Gods Juflice jike Sponfor, did bear " r^ t y dt $ e r m

,inthe f erfonof t n {^SoXeS* <*#"*"«**•

and *nj

2. £efus Chrijl was fo J thepublick per-for}, containing in Gods Account all the Elect; that they did in Gods Account, or in Law-fenfe , obey, and perfectly by obeying, fulfil all the Law in Chrijl: So that God and his Law do take them thereupon, though yet unborn , as having perfectly in Chrifi. obeyed. ( Mr, (jr. faith few confidera-ble men own this.)

2. TEfus Chrift being *• God and man, and by the Union of natures in one perfon,being capable even in the humane na* ture to merit for others; did as the fecond Adam , perfectly obey the Law , and by that and his fuf-feringsdid merit of God, all that good , which fhould after be conferred on the Eled, ( or any others) for that confide-ration ; but we d\d not in Gods account or the Laws, obey our felves in Chrift: nor did he therein perfonate any man more then other; nor did God intend man the benefits immediately,but in his time and way.

his

Antinom.

bis Elect •, fo that in Law-fenfe and Gods account\ They them-felves did fit is fie in and I) Chrifi •, and to them all one be) had

their

y fo

feting* the pro-per full execution of the threatning of the Law to man : andfo acquits them ipfo fa&o, on the meer fufering ^ and fo it is theirs as paid or fuffered by Chrift, and Accepted by Gody without or before any further means of con veyance or Application^ to give them a right in it> or its fruits. {This opinion is i neon ft ft with the former : for if we perfectly obeyed in Chrifi , what need w: to \fuffer for difobedience in Chrifi f at leaft

Ms)

Trm

and made to his Father a fatisfa&ion fufficienc for the fins of all: But this he did in the perfon of a Mediator, that undertook to bear this penalty , and not in the perfon of the Eleft, or any particular flnner, fo as that in Law-fenfe , they themfelves might be (aid to have fatisfied in him as fully asif in their natural per-fons they had born the whole penalty of the Law, for every (in ? And he being not himfelf the offen-dor , but the Mediator , Chrifts facrifice was not the proper fulfilling of the Law according to the fenfe of its Threatning to man , but a valuable confidcra-tion, on which God might grant pardon and Grace to finners in his time , and on fi: terms, withthe honour of his wifdomjufticeand Mercy. And fo being are-fufable payment: it was accepted but to thofe ends which the Gofpel manifeft-eth, tft* tfut men might have pirdon and life given them by a Law of Grace in and with Chrift : and not be pardoned ipfo fafto , on the fatisfiftion : Though fatisfa&ion ftricMy refpe-ding God as Legiflator and

Contrary Extreim.

any penalty for ou, as the meritorious dr promeritorioiu Caufe$ but only as occafions : that he did not make any fatis-faction id Gods zfu-(lice for us : but only fuffer from the cruelly of wicked , and not as from a $ufl^ offended God : and fet us a coppy or example of Patience by his death 5 for our Imitation. O-thers fay , that Chrifi did fatisfe for fin -j but fo e-qually for all men^ that he had no fpe-cial intent in his dying , of communicating Pardon , purification 5 and the other benefits of his death , any more to his Elect > or any known Individual perfons , then to all the reft of the world : And that he intended X

Antinom.

leafi for any fin exec ft original, if for that ? I will not call this opinion properly Antinomian, becaufe fome of our own have Jpoken too incantc-loujly about it: hut in ■ deed it is this or the former , that mufi animate all their errors, and is the very life and foul of them all[: fo that they tan* not be avoided, if one oftbefebeheld.)

4-V V Hen Chrifi V V hadfuffer-edandrofe again juftified, All the LieB did in Law fence and Gods account rije justified in Chri (I: and fo their j unification before God is com--pleated: and they are as righteous as Chrifl him fe If was righteous, as having the fame right coufnzfsJ?y being then reputatively in hiip, when he was juftified,

(154)

Truth.

and Reclor per Leges , be for all men: yet if you take the word as comprizing all the ends and intents of God and the Mediator, fo, as God did fpecially intend the infallible juftification and falvation of his Elecl, by Chrifl:, fo did Chrift-dying intend the fame ; and therefore to give them faith to that end. But we mult ftill carefully diftinguifh between that which Chrift offered and God accepted as Reclor and Lawgiver ^ and his further Intendments as Determiner of Events, and fo as the Eleflor of his chofen.

Contrary Extream:

no. more but to give out a conditional pardon to ally without determining to caufe any infallibly to perform that condition y and fo be actually partakers of thofe benefits.

4. /^Hrift might be faid V.>upon his Refurre&i-on to be juftified himfelf, fo far as he might be faid by fu-fception and imputation of our faults to be guilty. But no individual perfon was a-ftually juftified in that his juftification. And though even as the publique perfon, he might be faid to be then juftified, yet he never was fo the publique perfon, as that we were really or reputatively then a&ually exiftent in him, nor confequently juftified in him 1 No man being in him 5 unjte4to him, or

4. Hp#<? Socinians JL make our righ-teoufnefs to conftft wholly in our own holy Qualifications and actual obedience^ and the pardon ' of fin without any ftatisfa-, [lion to zfuftice :i And therefore that as the fins of the v World were never charged upon Chrifl, fo far as to cauft him to undergo the penalty for them -, f»

Ancinomi

flified. So that as truly as Chrifi himfelf was righteous by his obedience^ fatisfatli-on and refurrection, fo truly and perfectly with the very fame righteoufnefs are all the Elect righteous, though yet unconverted^ and the greyest (inner s , or per J? cams of the truth 7 yea as Righteous when persecutors? a* when penitent and believers : for even believers can be no more righteous then Chrijl himfelf

5. S^HriJl is the ^^ only perfon Covenanted with -by God: Or the New Covenant is not made t$.us 7 but to Chrijl only », and with him : Or (as 0-thers fay, that would feem more under-flanding) The New Covenant is not made

Truth.

a Member of him, but by Faith. But When they exift by faith.then they are in him the head : And as to the bearing of fin or puni(h-ment, and the fatisfatiion of Juftice, Chrift was in the place of mankinde in general, and not of the elect only : fo may it be faid of his rifing from that punifh-menc, though it was for the Elect fpecially, as to the intention of their Good. Our Righteoufnefs therefore before we believe cannot be faid to be in Chrift dying or rifing actually ,but only cau-fally, as the effect in a meritorious caufe, not yet legally applyed to our felves.

5. A S the eternal will of Jl\ the Father and fon, concerning mans Redempti-on,may be improperly called a Covenant between the Father and on.and the promi-fes of a Saviour to the world, may be called a Covenant to man concerning a Redeemer ; and the prophetical predictions or promifes made before Chrifts incarnation, and directed as to him incarnate, may be alfo improper-X 2 ly

Contrary Extream. he could not be faid to be juflified from any fuch charge upon his Refnrreciion, when he overcame the [nffering. And fo that his Refurrection was but to confirm his Media* torjhip and doctrine, and put him in a capacity of Ruling and teaching us 7 and not the conquefl of any penal fuffcr-ings.

IEfus Chrifi

on* ly undertook on his part to fa-tisfie Gods juftice for the fins of all alike , and with eaual Intention of their Good. And God only gave him the World as his pur chafe hereupon, that he might propound

Antlnnm.

made with us imme-dfAtly and direclly, hut only as we are in Chrijiy and fo con-Jequentially and tn-direttly with us. (Hence it would follow, that there is no pomife to us y hut only for us to Chrjft : and that . there is no duty im-fofed on us by the Covenant 3 but on-ly. on Chrifi^: and. they frofefs that; Chrifi is the only Undertaker, and the Condition is required only of him, and not of us, and therefore fay that it is his fin if we break Covenant ^and lit him fee to it : Nay , how x can we break ok keep Covenant, with God) if none be made with us ? Or how can we be-fad to be in Co* tenant with God? . 6. The:

Contrary Exrream. found the terms of Mercy to them 2 contained in - the New Covenant made with man : viz. That whofoever will Re* pent and believe

Natural Free-will, afsijled with an indifferent, fufficient,

056)

Truth.

ly called a Covenant then with the Son \ fo we readily confefs, that there was a pe-culiarLaw impofed onChrift incarnate concerning our redemption, and peculiar pro-mifes made to him on condition of his performance of his part for our Redempti- full be faved: and on; and that this is fitly cal- r 0 leave it to their led a Covenant between ■ God the Father and the Mediator; and that the giving oftheEle&to Chriftto be infallibly drawn to believe, univerfahnon-diflin-and fo to be jultiriedjado^:- guifhmg Grace JofuL ed,fanftified and glprified.is pi the conditions But part of the matter of that Godnev€r ' the

Covenant. But that is a di-ftind Covenant from that which is made to man-.There is, befides that,a new Covenant or Law of Grace enn ft-ed by God Redeemef,which Chrifi undertake , or determined on what terms purpofe by any differ* juftification^and falyation,& other fubordinate benefits fhali be due in Law-fence, and fo prefcribeth man his duty and thexondition, & giveth him right to the benefits: According to this Law (hall we be judged. And this is not made with Chriit,but with us^God doth not promife Chrift to pardon him or us, if Chrift will repent, believe, &c. in the Gofpel fenfe. It isa moft weighty & needful thing for every Chriftianto fee the Covenant between the Father and the Redeemer,and that between. G,od, and. the Redeemed T intheirtr-ue difference. 6<The>

Eleff to Chrift, antecedently to their own Believing, any more then others. Nor did

encing Grace to draw them any more then others to believe.

T

Antlnom, 'He Covenant of Grace u i^ib-folute , and hath no proper condition, as to us,but only, as to fefus Chnfl : The only Condition was, that thrift fhould make fatisfaction for fin : and that is. performed : There remaineth therefore no more condition to be performed. God doth not require faith or repentance of us as Conditions x but promise to give them as bkfsings. We do but receive what he hath engaged himfeif to give. (The rea-fins they give make Chrifls own fatisfaction to be no more the condi -tion then our Faith : For that was Gods gift, and God

(157)

T,uth.

6. nphe Conditions of Gods X Covenant with the Mediator are performed already • 2. And we confefs that as God hath revealed that he hath eleded fome determinate perfons infallibly to be faved, fo he hath revealed his decree to give them faith and new hearts, abfolutely, without any proper Condition on their parE: And thisj'evelation may be in fe-veral refpe&s called a predi&ion, a promife, or Covenant: But this is not the Covenant or Law of Grace, which conveyeth pardon, juftification and right to glory : None being named in it, or fo defcribed,tbat they can know that it at all belongs to them, nor can plead any right from it, till it be already fulfilled, by the giving of the thing promifed. 3. But the New Covenant or Law of Grace which conveyeth Right to impunity and Salvatian to men, is conditional properly : and faith and repentance are properly conditions and nd man fhall be juttified by this Covenant without them. Not that God expefteth that the Eled perform this Condition by the power of Natural Free-will, without hisfpecial grace; nor that it is uncertain to God, who will believe: But his Law of Grate as well as of Nature, being his means to rule the world, and to convey falvation to his Eleft in a way fai-X. 3 table

Contrary Ettream* 6. r^ods Coyi

VJ nant or promife of Grace is only conditional ? and the condition to be performed by Natural Free-will, afsijled only with a General fuffici-ent Grace, by all that will have the thing promifed. There is no fuch thing as fecial E-leclion to Faith, but only an Elc* ction of fome to falvation, becaufi God forefaw t rvouldbelieve when others would not: Nor is there fuch a thing to be found in Scripture, as ahflu re promife of Faith or the frf: favinz Grace to any. The Sc ptures ufudfiy • I edged for this . all perverted. Nor-doth Godg: cial differ

Antinom.

God knew it be-, fore hand^ as well as he knows who will believe.) It is but a defcri-ption of the per-Jon whom God will five, that we call a Conditional promife (fay they,) andnotfuch indeed.

J. \72Jion with V chrift, and confequently purification , go before Faith: For the ffi-rit is given us before Faith : Elfe how could we believe : and the Sprit flows from Chrift as our Head to us as his CM embers :

Truth.

table to their natures; it feemed good to him to make his Promife or Law of Grace general and conditional, that the benefit might be freely accepted, and freely rejected, and the blame of mens pertih-ing, as being unpardoned, might lie upon themfelves, and be charged on themfelves in Judgement, according to this Law As aifo that Minifters might make a general offer of Chrift,and pardon to all, and have grounds to invite all to come in: with many other weighty difcernable Reafons: It is not this conditional Grant therefore by which God diftinguifheth man from man, till themfelves diftin-guifh by performing the condition : But it is Election, and the ab-folute promife of faith to the E-lect,& the giving them that faith, which firft makes the difference.

7. HP He Scripture never men-•*- tioneth any Union with Chrift, or Juftification before Faith: but the contrary. That degree of Spirit, which is promifed frequently to thera that believe, flows from Chrift as head to his Members: But that degree of the Spirit which is only to work Faith, is given by God who eleded us, and is called his drawing us to Chrift; And it is the ingraff-ing us into Chrift, and bringing

Contrary Extream. grace to any, to caufe them to be~ lieve , unlfs as by the good improvement of their Natural parts, or of Common grace^ they firft difference themfelves from others by being better prepa-red for that (pedal grace : elfe God fhould be an ^Accepter of per-fons %

7. HP HE Spirit is . not at all given to caufe men to believe : but only helpeth them by a general fufficient Grace. Scripture ever put-eth the giving of the Spirit after believing, and not before : They that will have

Amlnom. bers : and there-fere tve are Members of Chrift^and United to him^ and juflified before we believe.

8. Qod loveth J his Elett as well before their fnitb and Conver-fion^ as after. He is unchangeable 5 and doth not love more or lefs now ^ then he did from Eternity. : And therefore he loved Paul as well when he was mur-thering the Saints, as when he fuffered forChrijl htmfelf: and loved- Ma-naflfeh as well in his Witch-crafts and Idolatry ^ as when he relented. It is therefore legal and blafphemons for Preachers to fay^ that God hateth the Elect unconvertedj or

C159; Truth.

ing us to him for Union, and giving the grace , which is the Condition on which Chrift is given to us in Union : and not a confequent of Union with him. The Spirit for Union flows from electing Grace before Union and Juihfication.

8. TTOw Love is in God , XJL is paft our reach to know properly or exa&ly : But as we afcribe Love to him after the manner ofmen,fo muft we conceive of the manner of it, denying all humane imperfection in it : As Gods Love is taken for his Will or Decree to do good to his Eleft , fo it is eternal, and never varied.2.But as God hath made a general Law for Government, and that Law may change its moral ads as men change their ftate or actions, without any change in God; and that Law determined what (hall bedue to men, as well as from them ; and what the Law doth,Goddoth therefore when men are wicked,God is, as it were, their enemy , in Law-fenfe, and may befaid, as Redtor according to Law, not to Love them, but to hate them, in that the Law doth not fpeak good of them but evil, and give them no Right to life, but to<feath, And when upon

con-

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

?. Qod hath in

J propriety of fpeechy that which we call in man Love^ Hatred^ &c. at leaf by an Analogic of Attributions And his Love is not hisEjJence, nor a Denomination from without^ &C. but an affection or proper A£t of his Will : and this God really changeth 3 as men change > a become more or lefs lovely tn his fight. Nor is this any diminution of the honour of Gods Immutability , ??or contrary to thofe Scriptures thatproclaim him unch.:.

Antlnom.

or that he loveth them after , any better then before. C And according te this Doctrine they muft hold it blaf-phemous , to Jay, that Chrift reconciled the Father to [inner s y or procured Any Love to them , more then was to them before-^ or that Cod loveth us in Chrijl 3 or Accept-eth us in the beloved, or is well f leafed with us in his Son , being as well fie a fed before: Nor can we fiir up any to duty by the i^poftles motive, that with fuch fa-cr/fice God is well pleafed^ he being as well pleafed without it. Nor may we think a man in a regenerate ft ate , any more happy then theun-regenerate, as being better

(160)

Truth.

converfion, the Law gives men Right to Life, and God is, as it were, obliged by it to do them good in fpecial, he may be faid,as Re&or,to Love them in fpecial, whom before he hated. So that the change is not in God, but in the finner , and the Law. 3. Alio Gods immanent Complacency, Approbation or Acceptance,called his Love 9 as it is not his EfTence fimply considered, but an ex-tnniecal Denomination of it from the object, fo is it necef-fary , both that we diverfifte that denomination, According to the diverfity of objects, and fay, He Loves the Believer who is Lovely , and hateth all the workers of iniquity, Pfal. 5. 5. and not that he loves the wicked as well as the Godly 1 and air fo that we change fuch Denominations when the objects change, and fay , He loves the fame man when Godly, better then when wicked ; becaufe it is from the object that we denominate God as Loving or Approving. And fo our Di vines of the Affembly make Accepting, which is an immanent ad, a part of Juftifkation in time, after Faith 4. Exe* cutiveiy : as the Affect is denominated from the Effect, God may be faid to love more or

lefs.

Contrary- Extream. able. For allthcfc Scriptures [peak of a Moral change,and not a Phyftcal , and muft be underftood according to the fubjeCl they treat of. God is not fickle or unconftatit , or culpably mutable^ as men of levity are : He mvir 6 h angel h , but in fuffcient caufe : This is all that the Scripture intend-eth : He is not vi-tioufly mutable. But te make God naturally unchangeable in his Will or Affections, or Eftima-tion^ as well as in his Effence , is to abate his nature : It being bafer, as Phyftcal Kyigents, to be or att al-tvayes alike, then as Free-Agents^ to vary our Actions as there is caufe : A fhnc is not more excellent

Amlnom. 7V«/J!;. Contrary- Extream.

better Accented , iefs. 5 If we knew not how ceHent tjhen a mxn %

Approved, or fo it is, yet when Scripture tell becaufeit is le[> mu-

loved ofGod : or etl \ us that he loveth the ubl nor A cor „

that Gdthnks an] righteous and hateth al the %htnA Uvingbof U

, , , * workers of iniquity, and lov _ , ^ , ' 3

bitter of, him, ** e th men becaufe they believe *" * R " k > lh f»*

likes him better and Jove Chriit, Job. \6- 27. Clock. If matabilt-

then before he did ; we muft believe the Scripture, tj,be a di[honour to

left we fuppoje a and fay, as it faith, and not God, Aclton ttfelf

nge to be in the contrary. would be fo , nnlefs

God.) ht were JliII offing,

as Creating^ cjrc

p.CTfit Moral Law 9. XHc Moral Law (at 9. cr'O Unbdic-

is not in fey ce to 1 kaft ) as in the hand -*- v ers the

believers, (oraso of the Lord Redeemer and LaW $ f mris> as

tbirrttis Abrogated P?"?', hl *. L i w ' d ° ch obh »j made to Adam, is *vi ■»/ *° & a j| nis (ubjeds to duty, and r nr ?

to ihem,er asothers) makes them guilty of fin and ™ full force,without

it is no Luw to hem, p Un ,{hment, even temporal *»1 Remedy in

erhathno \ower over and eternal, when they tranf Chrifls blood , and

them to oblge them, grefs. Yet not with a fixed a Covenant of

er they are not under ° r Remedilefs guilt, as before Grace , provided or

it : It doth not oblige * he L r aw of Grace nor as be ma d € p 0 [sible : they

1 j l.,**l* fore Converfion when we had n < 1L rr/.A

them IodutyMthey no InCereft in thc Remedy . *// {the non-Elccl

are obliged meerly But with a Removable,Reme at Ua l i ) are **

by love, and by the diable guilt or obligation to ™ liC h bound to obey

Spirit, or elfe their punifhment, we having a&ual perfectly , that they

pew nature is to Intereft in the Remedy, which may have Life, as

will difTolve the obligation, by t f, e en ^ Ccn ^ tion

-thereno 0 f itas p i i SLmwaf

LuvLv could be J j n n 1 • j 1

U only the Law as no Tranfgrc ' ffion f and no and (hall be judgtd

written in their gullc ^ and con f cquent i y n o only by that Law,

hearts,that bind th pardon, no bewailing or con and have no more

them- Kor cant hut fefsing of any guilt, no Inter u do wth the Coljt

Law Y cefsion V€n

perform Duty with- will diiloive the oblig «i obltga'io* : It Phoning us. Were , *, r Law in force, there

Antlnom, Truth. Contrary Extrcam:

Law oblige them at cefsionof Chrift, norap- tenant of Grace in alltopunijh- plication of his blood for in C h r! fl t „ enj f

t" rneni,or make f rdon .> nor an y P ra y« t ,one fuih bad been

obliging be- , 5 .. for pardon, nor any other ,' „ ,

!he Ve LwTo thCm g y means to that end : Nay, » 4 *- ' *<*<**«

makcau ttpon An 1 then Chrift never dyed for tkmfelves are fo

wofLftobc tranfgrefsion, any adual fin of any of far under the Ft-

work/of fu- y^r it is al theEleft : for if it be no nalty of the Law ,

on, tr anTfo ready fulfil fin, or bring no guilt or ,^ ,W w ^

Po^ry? led in Chrift, obligation to death , how thew felves fatisfie

#& *< ^>' Vl C Sf V ° r Ci* ?<#" fir"

are bimdiy 7 remove by his death any , J J * J v

aSit. P/^7, '* fuch guilt ? or himfelf the temporal pu-him, and can bear that death for us, nijhment, and that it oblige m to obey which we are never oblig- in Purgatory,if not it again? Chrift hath ed to bear our felves ? It here : For Chrift done all our law for muft be in nature due to ma j e f a tisfa£lion us : we have no more us,orfoconfidered,before en uf ort h c eternal i • / » y any other can bear it for J / n .»

to do with the Law, J God did not quit his foment: and nor it with us : And jntereftinus, nor lofehis therefore it u no we have in Chrift per- Authority over us, of go- derogation from feffly fathfied for aH verning us, by Redem- Chrtfts death, to fin againft that Law, ption, but acquireth there- f a y,thatwemuftfa-to the end of our lives: by a further right: Chrift t ufa hen , or in ^thereforehow can ^^t fur gator,. And for a fufij fawfed Law from under * Smm T the preceptive part oblige m t» punijh- rann y . >j or t0 be Law- of the Law , God went, cr make us lefs, but to be under a expecleth that we guilty ? No more better Law. To be from •perfectly fulfill it ; then the Laws of under Gods law, is to he having given

Spain can oblige be from un f t r J» Go " m no Law, but

r „ tn ,P M vernmentand Judgement. , ,

an Engltfb wan, that The m[{ ' f ^ Law what we may per-

ts not under them ?••■ in our heartSj freeth us nol fcWy fulfil/. Tea,

(The reafon of this from it, as it is in. nature or its our fart to- do

€&K 7 irViM as much Scripture, but doubly ob mere then any pro-

prove ligeth per

Amtfloflw

prove all the Ele£t, whle wicked and unregenerate^ to be under no Liw , as the Believers: and therefore they fay all i be Elect are juftifed.)

X©. Qod feeth no

V Jin in his

Th ismuft People: thai

ontheAnti- // MM that nomian . r n

grounds, be ts formally Zc^il- fmqajforne)

ss&f w< the

feeing they £ aw beifif nuke them w t w

equally to deadto tbem^ iedSidft1 ' and fulfilled ZStF and fatisfied

Chrift. i n Chfifi ,

there can he no fw^ where there is no Law in force. Or (as others) he feeth no fin in them^ as theirs, but as Chrifts , who un-1 dertook it , and hath born it : Or , he feeth no fin in them 3 fo as to

Truth* ligetb us : and cnabfeth us to perform it in our measure. It is the fame Law that is written in Scripture and in us.

Contrary ExcreainT per Law requireth, even to fulfill fome Evangelical counfels y which are no Laws 5 or elfe we are but unprofitable fervants ^ having done nothing but what was our duty. But doing this above our duty.Js eminently meritorious.

10. POD feeth not ^ the tranfgrefsion m Jacob, or fin in ffrael, which Idolaters without the Church do live in : Nor the Reigning fin in Saints, which he feeth in the wicked : becaufe it is not in them. Nor doth he fee their fins, as unpardoned, when men believe and repent : Nor impute the fins of fuch to their condemnation. Nor doth he obferve iniquity in his people, in rigour of Juftice, to take them at the worft, andufe them as they deferve. But he feeth their fin to be fin, and to be their fin, and not Chriftsfin : and he feeth them by it as defiled in themfelves, and lefs excellent and amiable in his fight: and therefore he Y 2 would

10. feVery Bel/ever is totally unpardonedj nil he be baptized : and for every mortal fin after Bap-tifm^ he is unpardoned till he have confeffed it to the Trie ft y and made fatisfaction , and received Abfoluti-on. Every mortal fin committed by the Regenerate , ( and fuch they do commit ) doth put him in a flate ef damnation again , and long may he lie in that flate before

Antmom.

to impute it to them at all, that is^fo far as to be their [in , er to efleem them to be thereby guilty of deaths

n. cj-'Ht affli-ftions of the Eletf {fay fome) or Believers (fay all) are not Pumfoments at all: nor is fin the meritorious eaufe.of them, but only the occafion^ as being the difeafe which they are appointed to heal : therefore we muft not bewail fin as the caufe of fuch Offerings,,

(164)

Truth.

would have them leave thofe fins, ard he will purge them from them. And he fcech their fin, as deferving his wrath, and their eternal death , and making them guilty thereof, that is, obliging them thereto, till he pardon them : and fo far as to inflid on them fome of his wrath in Caftigatory penalty : And thus far he may be faid to impute fin to them 5 though not to their condemnation?

11. npHe afflictions of Be-X Jievers are not the effects of the rigorous Juftice of the Law of Works, as un-rcmedyed: Nor are they from Gods hatred to the perfon f nor intended to his definition, or more to his hurt then good: But yet they are cha-ftifements : and all chaftife-ments are punifhments ; and fin is the meritorious caufe : and they are the Execution > and for the Demonstration of Paternal Juftice \ and to the hurt of the finner ; though that hurt be fanftified to his greater good.

"Contrary Extream. fere n covet y -,ye* perhaps /.ever re-i fiver, but perijh in it. And njemal (ins rrufi befatis-fiedfor^ by Juffer-ing the pains of Purgatory,

11% Qod punifh* J eth Be* lievtrs in Reveng-ingjuflice^for fatis-faft ion for their fen, and is fat is-fied by fuck fuffer-ings* And he oft intendeth their dc-ftruftion by it, when they fall into mortal fm. \^And in Purgatory their torments mufl be proportioned to their f n, as to the tempo-rdpmifbmtnt,

JZ» Should

Antinom.

12. SBtuld God

in ft ct on the Elect j ( though wfdels \ the leap pumfhr^ent for fin , be fhould bt unjufl *, as punifh ng twee for one fin , feeing Chrift hath fully fatispd for it aU ready, elfe we might fay alfo that men may be damned for fin , though Chrift fully fat is fed: for the degree of pu* mfhment varies not the cafe, as to the injupce initfelf.

13. c p Reaching Repentance j and Humiliation as neceffarj to pardon of ftn , is a Legal preaching* and not a preaching Chrift and the GofpeL

Tlutb.

12. r^Od doth moft un-^I doubtedly punilh for thofefins that Chrift fatis-fied for : Yec is he not unjuft in fo doing. The fulnefs and furb'ciency of Chrifts fatisfa* (Sion muit be denominated by its ends, to which it was made. And it was never Chrifts end in giving fatisfa&ion, or the Fathers end in Accepting it , that the redeemed (hould be liable to no degree of puniih-ment (nor that they (hould be pardoned before Faith ) : therefore Chrifts fatisfa&ion was full and fufficient: though we be chaftifcd, yea and threatned conditionally with eternal death. ( Yea though fome thathefatisfied for, da perifh for unbelief.)

Contrary Extream.

12. QOD king J abfolttie Lord, may notwith-flanding any thing tn bis Laws ^ tor* ment his mofl innocent or Godly people eternally in Hell, without injuftice, (fay(ome.)Andhe will make trite Be* lievers fatisfie here, and in Purgatory for their own fins 5 though Chrifl hath fatis fed fer them, and they had inure ft- in Chrift by faith{fay others,)

y means

13. ' J^He Law of pure Works,taughtnot Repentance as a means to pardon , nor required any butdefpairing Repentance; for it gave no hope of par-don.To preach Repentance therefore as a means to pardon, is not to preach that Law, but the Covenant of Grace, and Chrift, that gives Repentance to ffrael 3 aadRemifsionof Tin.

13. <J*HZ Gofpel rcquireth our Contrition for fatif-fatfion to Gods jfu-flicefor our fin , and to merit de'Con-gruo 5 our fir ft rfufli-ficatian^ and de Condigno, our fey cond Juflification^

X'3

*4sT*

Amlflom,

(166)

Truth;

ComrtfyEiatija.

14. Hfo preach Damnation^ and to f reach Works, and put men upon Doing for falvation, is to deny Chrift and the Gofpel, and to be Preachers of the Law. To preach the Gofpel, is only to Declare the fatisfaction already made by Chrifi , and that all the Elect are pardoned thereby , and to propound this to be believed by them.

14. "TO tell men that they fell under the guilt of damnation by fin , and lie under it ftill,till they Repent and believe, and fo be delivered by a pardon through the blood of Chrift: this is to preach as Chrift and his Apoftles did % Not to fet up the Law chat is taken down , but to tell men how far the Law is noc taken down, nor its fir ft fentencereverfed. And the Gofpel prefcribeth Doing forfalvation, as well as the Law , and muft be fo preacht, and obeyed by all { at age ) that hope to be faved.

15. tfUftifying faith ' is but the Believing that our fins are already pardoned 3 ( from eternity , and, on Chrifls fatisfaction ) before we believe : or it is the Apprehenfion of Gods fpecial Love to me in particular : Or it is the Receiving

15. TUftifying faith is not the Reception of the knowledge or fenfe of our former Juftification, nor the belief that our fins were before aftually par-doned, or that now they are fo. But it is the true belief of the Gofpel, and the fincere Acceptance of Chrift, as he is offered therein ; that is, of Chrift as Chrift ; that is, As the Son of God that hath given him-

14. cjfO preach the Gofpel (fay the Socinians)is but to declare the perfon, v and Doftrine , and example of Chrifi\ and call men to obe-dienct , that God pardon them. To preach the Go-\ (fay Papifts) is to tellm :n that chrift hath fitiified and merited to procure us a power to merit Life for our fielves , andtofatisfiefor the temporal punfhment of our fens.

iy$Uftifying faith ' is not the Believing that Chrifi hath fat is fed for fin, nor the acceptance of him or pardon as on that account offered: but it is the obedience to the teachings Law and example of Chrift (fay the Soci-nians.) fpuftifying-Fdith

Antfaom.

ceiving of Gods J>uftifying Sentence in my own conscience y whereby he gives me the feeling or knowledge of my former ffuftification.

(i6 7 )

Truth* himfelf a Sacrifice for fin, and orTereth himfelf to me to be my Saviour, from the guilt and power of fin, and eternal damnation , and to give me eternal glory, and to be my Teacher, and my King in ruling me in order thereto. Men are not called to believe firft that they arejuftified, but to believe for Juftification.

Centra y Exueim. Faith is the A(jent to the Truth of Gods Word, whereby our hearts are wrought to Charity and Hope, andfoto the obedience of Gods Law , and this is the matter of our juftification (fay the Papijls.)

16. jT is Legal „ Preaching to call men to preparations heforthey Believe ( with the Faith afore defcri-bed) as if a man could come to Chrijl too foon : or as if God would not Accept him unlefs he bring the Price of humiliations in his hand. To tell men, I can give you no aflurance that you are pardoned , or I cannot perfwade you to believe you are pardoned , unlefs you repent and forfake your fin •

16. ^"] O preparations J_\ are required as a price to buy Chrift or pardon. Yet no man can take Chrift for pardon,that feel-eth not himfelf in Law condemned : nor for his Phyli-tian that feels not himfelf lick : Though the feeling alfo come from Chrift ; yet that which is before Faith, comes not from Faith, nor Union with Chrift,but from Chrift to draw us to Faith and Union 3 And if thefe apprehenfions of fin and mifery, be not deep and erTedual,Chrift will be neglected, and never received according to the nature of his office, nor to falvation. No man can come to Chrift too foon: Rut men may believe that they are Juftifled too foon ; and they may be hindred from coming to Chrift,

16. (s^/fAny and long preparations are ne* cejjary {fay the Papijls) to our fafti-fi'cation, to procure it by way of Merit of Congruity. And when men are fujli-fied, they can have no Ajjurance that they are Ju(lifted, but a probable conjecture : It is a dangerous thing for men to be confident that their fins are pardoned : fuch perfwafions will bring them to fe-curity , and drown them in fin - A Gl

Antlnom.' fm-^ this is to preach a Legal Gofpel y and to call men to Faith > tf they have the fruits of Faith already. (As if all preparation were a fruit of tfuflifying Faith ! or as if ■ tfuftifying Faith. 9 were a Belief-that we are ^uflifed! which is not true. )

(168)

Truth* Chrift, for want of feeling the need of him; and that even when they chink they are come to him Men muft Accept of Chrift as he is offered,as foon as pofiibly they can : but they cannot fo accept him at all till they feel themielves loft,and under Guile. We may believe to Juihfication, before we actually forfake fins of Omifiion in our lives, t houghnot before we forfake it in heart.But we cannot know that we are Jufti-fied , till we forfake fin in heart and life.

Contrary- Exrream^ Godly doubting and uncertainty is far better for us : for that will. keep us humble and watch-fitly and fearful of finning , a nd ther ?-fore no man fhotdd prefume to fay 5 he hath Jjjurdnce.

17* lUflification by Faith is but the Reception of Gods Declaration to our Consciences -, that we are] juftified before : or the knowledge or feeling of our former purification. Or (fay fome ) a Work of God begun from Eternity^ or at Chnfts death, and now terminated in mr Confidences. We were

17. 1 Unification I or the -*- knowledge or fenfe of pardon in our Confciences, is afterthat Justification which is by Faith in the ordinary fenle of Scripture, Juftifi-cation by Faith, is tnforo Dei ; that is, It makes a change in our Relation, the Law of Grace juft.fying us from whatfoever we were guilty of: And what the Law doth , the Law-maker doth by that Law. We are by Faith 1. Confti-tuted Juft in Law-fenfe by the pardon of our fins,. 2. And thereby Virtually Juftified by fentence, becaufe the Law

is

jHfilification (fay the ifis ) is only the Infufion of charity , and fo 0-ther habits of Grace into the foul y whereby it is made Really righteous in the fight o- God^ and defierveth eternal Life : Or (as 0-thers ) it confifleth partly in the Re-mifisionof fin, and partly in our Inherent

Amlfibml Truth. Contrary -Extteim:

were before pardon- is Ttyma fadkii. Juftifica- rent Qualifications ^ ed • the oblwati- tion and pardon are cither the an £ t k at eit h er

{thatis,Guilt) was ^J*. Bu£ Pardon y is cer . Inherent Kighte-

dtQofoed : That tainlyan Ad of God, aslle- '"Mf hath th *

which Faith doth, dor,by his Pardoning Ad, or precedency , and

or God by Faith, is Law of Grace, or Promife is mofl principally

but to bring the (which are all one) And a meant by the term

knowledge, feel further Juftification there will Juftification.

j minfn** be by fentence at Judgement.

tng, and comfort And y the Ju ft ir lcacion in Con-

ef it into cur own fciencej though a pretious

conferences , where me rcy, yet is in excellency and

God ere&eth atri necefsity far below both thefe,

hunal and Abfolv and oft long after the former. eth us.

18. ^Elievers 18. ^He Lord our Saviour 18. ^J\fO Be-

milfl not x and Judge hath taught ^lievers

pray for pardon of Believers to pray for Pardon of m » fre j ume

fenfe then before Confciences. Yea daily muft we certainly pardon-

menttoned, that is, prayj f or gj ve us our trefpaffes : ed already , and

for pardon in our And in fo doing we-pray i. That therefore they

Conscience, or the God would continue that par- mu Jl daily pray

knowledge and feel don he hath given us,( Prayer r w t f, e p arc [ on

tng of former par being the means of that continu- ^ a £ formef

iZ* : iir» +lJ ance - ) *• That he would give us J r J . f * m

don i Bite they m - a ^^ ^ J ^ fins , with the

plyafaljhood; as if newe dfi n which we daily com- fame mmdeastf they bad not the m it : to which alfe prayer is a they never had thingtheyask alrea- means. 3. That he would not been pardoned, dy:and jo deny Gods execute upon us any temporal feeing it is un-Grace.in begging punifliment further then is ne-. kmvpn t$ t f Km9 that which they ceffa^ to our good, and which ^ , y t, L h « will not fanftifie thereunto. """ J

have z That #r

AntJnom.

have received 5 and' fhould be giving thanks for. Their fins were all pardoned-on Chnjls fir/i undertaking to fa-tisfie {By this Rule no unregenerate man neither may fray for Pardon.For if he be Eletf^chrift bore his fins 5 and they are pardoned : If not Eleft\ it is impofsible, and not fit to defire God to pardon them without Satisfaction. And becaufe they know not whether they are Elect or not^ they know not whether they may pray for pardon or not. Befidesthat they fay the wickeds. prayers being abhominable 7 we mufinotput them upon prayer. So that no man mufl pray for pardon, but only Jons for the feeling of it.)

(170)

Truth. That he will not withdraw his Spirit, and give us up to our own hearts lufts. 4. And thofe Believers that know not themfelves fincere, and actually pardoned at all, do pray that God would pardon ihem, if they are aot pardoned ; and clear it to them if they are. Much more evident is it, that unhelievers,though Eled, fhould pray for pardon ; For as they are unpardoned, fo their disability will not excufe them from duty. Simon CMagnt was exhorted to pray that the thoughts of his heart might be forgiven him. Though they cannot call on him on whom they have not believed, yet is it their duty both to believe and pray. And they may by common prayer call on him on whom they believe, but with a common. Faith, which may be better then nothing. The Spirit which help-eth our infirmities, teaching us to pray with groans unexprefsible , doth impell us daily to pray for pardon, even before God, as well as for holynefs.

Contrary-Exiream. or not: and that not only to weaker Believers D or to the mofi y but to all that have not fome fpecial extraordinary re-velationsto aflure them of it. And with prayers for pardon,they muft joyn meritorious Works,as Almes-deeds, and the likejogetherwith fatisfactory penance 3 Pilgrimages, &c. to procure pardon. And they mufl feek Indulgences and par dons from the Pope.

z$. Be-

'fcntlnom.

ip. ^Elievers

mufl not

fray twice (atleafl

f<y fome, that would

be more moderate )

for the far don of

one and the fame

fin - becMife tf it

rver' not pardoned

froTfi eternity , nor

At Chrifis death,

Tet at the utmoft it

is pardoned on our

firjl believing and

begging pardon. It

is therefore unbelief

to pray again for the

fame things as' if

Cod did not grant

it at the fir ft, when

he hath fromifed to

give what ever we

ask. It is the work

cf faith therefore ,

to take men off

their praying for

fardonofoldfins.

070

Truth.

I p. TJElievers may and JD mult pray for the pardon of one iin many times, even of the fins of their youth and unregeneracy, till they dye. i. Few Believers reach affurance of their own fince-rity in the Faith: and all thofe muft doubt as much of the hearing of their prayers, and of the pardon of fin, as they doubt of their fincerity : All thofe therefore muft pray for pardon,as is aforefaid. 2. All muft pray for the continuance of former pardon for the fins of their youth. 3. All muft pray for that pardon or j unification (as it is more properly called) that (hall be by the fentence of the Judge, at the la ft day, and this in refpect to all fin paft, yea though they were never fo certain of being fo juftified. 4. We may pray againft fuch temporal Judgements as may be inflided for fin, when the eternal punifh-ment is pardoned : (as in Marj4(fehs cafe is plain ) I do not think a fincere Lhriftian can be drawn from praying for pardon, even of paft fin, though he were fo overcome by reafons againft it, that he were not able to defend what he doth.

Z 2

Contrary Extreara.

19. npH E Pope A or any Con-

fe([or may impofe on afinner the faying of fo many prayers a day 5 at fuch hours , in fuch words, and that for many years , and that as a necejjary means to the pardon ef fome one fin. Be may alfo appoint him to go to the Lady of Lauretto's Shrine , or fome other, to pray fo oft, and to fay fuch fummes of monyfor indulgences,and the fin fha/l not be far-doned till that be done : No nor (in. fome cafes ) till the foul hav: fujfered in Purgatory , or~ic helpt by the frayers of the Saints in avert*

P70

Antlnom. Truth, Contrary Exfteam.

'20. a A LL f m zc - Xl O / in .. t0 cc ! meis 20 - THere If

P*ft,pre . . .1^ dually pardoned 1 m a5fud

[m, and to come, is «t being no fin, nor capable of fardm m tk end

J , , a&ual pardon : Though fu V w . ,.,, ,

pardoned at once : ture pardon be certain, and/« f/f* ¥'> <^

/W^/ to^ not f au f Ui (which fome rail a holding all tn fuf

imperfect, but one Virtual pardon, but fcarce pence till then, fome

perfect infant ane well ) yet it exifteth not. Par are not pardoned fill

ous all: he therefore don is perfed in its kind, when they have fatisjiedin

that is once pardon all fm is pardoned, though j HT n At9n%

ed, needs not feek tha f wh,c *V s not /f fin or

. r 1 J g u " c * mu " nave a future par-

agaw for pardon. doniW h en the necefsity arif-

eth.

21. {~^Hrifl hath 21. /^Hrift hath fatisfied 21. &T was ^ fulfilled for V--^ G ° ds Juftice for all / mver t y

ys the Conditions of the * he fins of them that (hall per intm Q r chri n

„ z 1/ form the Condition of the - , J r &

new Covenant, as well New Covenant : but he nei t0 do ° r M"

ashehath jattsfiedfor ther fatisfied for any mans fi '**J tht *g as tn

Mr breach of the old. nal non-performance of thofe our Jlcad, but to-

And therefore when Conditions, nor did he ever give a holy Rule

we are in doubt of the perform thofe Conditions for and Example, to

fincerity of our Faith us, but caufeth all his chofen em y k us t0 do

md Repentance, we to perform them themfclves ; if r d

a r ~i 1 Chnft was not capable of r -, A .{ . f

tnuft fay , Though thofeverya a s , wh ichwecall f'thatttupof-

I have not Fatth or Re Evangelical Repentance and fible for us not

pentance, yet Chrijl Faith: He was not converted only to believe

had: He hath Repent from fin to God and holynefs, and Repent , and

ed and Believed for who had no fin. He could not obey fincerely, but

me, and therefore I am believe on himfelf for pardon u he per f e£{

fafe. All our Rights and falvation nor accept htm without / n J md

r r • . £ fe« as an offered faviour to r ,*,, /, ' , ,

Mfaefiu cut of cur himfelf - Ifth e contrary Do f»V U the wh <> le

{elvesmChriJt, and a r inewer«true, Infidels may Law, yea and to there- com ««

AntJnomS therefore our Faith and Repentance tnuft be fought in Ckrifl, and not in our felves : (It is hut fome few of them that hold this horridpoint.)

(17?)

Truth. comfort tbemfejves that Chrift hath believed for them ( if it be not a contradiction ) and impenitent perfons that Chrift hath Repented for them. But the performance Counjels. of the Conditions of the new Covenant.is that which Chrift hath referved (in his fatis-fadion, obedience, and legi-flation ) for our felves to do.

Contrary Exc:ean>, do much more in works of fuper-errogatfon in obc~ dience to Chrijls

22. WE muft believe that we are in the fecial favour of God ^ but not aueftion whether this our Faith he true-, any more then we muft queftionChrift him-felf: If it be the work of the Spirit to caufe us to believe y we do hut abufe the Spirit in queftioning his works.

22.

IF all muft believe Godsfpecijl favour, and none queftion the truth of their faith, then moft muft prefume to damnation, and believe that which is falfe. All wife men that know the deceit-fulnefsof the heart, and the weight of the Cafe, will be diligent to make fure their calling and fincerity, and not trail fuch hearts too eafi-lv. Yet (hould all Cbriftians do far more to get and acl Faith, then to try whether they have it ; and many erre infpendingthat time in queftioning Grace, which were better (pent in ufing it, and labouring to get or increafe it.

Tr is the

22,

mofl pious and fafe courfe for to live in doubting of our orvn good eftate , and not to prefume that we have true Grace. It will but make us like the Pha~ rifee,tofay, I thank thee Lord that I am not as other men ! when the doubting Publican fball be $ufttfied before him,

z-i

aj. U

Anclnom.

23. jT is a Le»

■* gal deceitful way to gather our Affurance by marks of Grace in our felves , it being only the rvitnefs of the Spirit that can ajjure us,and Faith that can apprehend it. It is to lead a man for comfort from Chrijl to him* felf) and to give the Spirits office to our own Graces ^ Even Faith it felf may not be ufea as a mark of faftifi-cation^ but as an Inftrument to apprehend Iufitfica tion^ and jo to af fureusby the very believing that we arejujlified.

(i74)

Truth.

23. Qcripture requireth us w3 to try our felves, whether we be in the Faith, and Chrift be in us ? and deli vereth many marks to that end: as ?/;/;»3. 20,21. 1 fob. 1*7 and2. 5,<$,io > .and.2. 3, 10,14, 24. and4-7, 16. &c. and makech large defcriptions of the Godly, by which they maybe known, PJal. 1. and 15 hem. 8. t, co 14. \t is therefore dilobedience to God,nottotry by marks of Grace : a grievous fin againft Gods Spine, to judge all its Graces to be fuch common things, that they will not difference the Juftified from other men,and to judge Godslmage fo contemptible a matter, and to think that the great falva-tion of Chrift , by which he delivereth his people from their fins, is fo common or fmall a thing, is a great dishonour to Chrift. Yet we fbould take heed that we make nothing to be fiire marks of Grace, but what God hath made fuch : Of which Faith is the chief : Having firft believed to Juftification,we muft review that fame belief, as a mark by which we may know our Juftification.

Contrary Extream.

23. Y}Apifts and •** prophage men agree in this with the Antino-mians , and fay ^ that no man can tell by any Graces of God within him, that he fhall certainly befaved, but have jome hopes. Tet in other re-$e£ls they overvalue mens own qualifications and aclions y taking them asmeritorious^ and as if they were rf fuch worthy that God fhould do them wrong if he f\)ould not fave them who are fo qualified • fpecially their more coflly Works , as Almes-deeds,Suffe~ rings, &c.

Antinom.

fi75)

Truth.

Contrary-Extream.

24. rT is legal •*■ and carnal to fetch our comfort from any thing in our (elves. We cannot rightly believe in Chrift, unlefs we jo dif-efteem all highte-cufnefs of our own, as to account it dungy and not tv fetch comfort from it, nor to argue our troubled conferences into Peace 5 from it. He that mil quiet a troubled conscience by any Righteoufnefs, Graces or Works of his own , doth make void Chrifts Righteoufnefs 5 w' h mil fiand alone , or not at all. To look at any thing in our felves, is to depart from Chrift.

24. TOO man muft fetch x\ comfort from graces or duties as meritorious, or fa-eisfaftory to Gods ] uftice, or in any Co-ordination with Chrift 3 as taking the leaft part of his office or honour, hut in fub-ordination to Chrift , as being tokens of his Love, and his Image on us, and Conditions of hisPromife,and duties of his prefcribing^ and a righteoufnefs fubordinate to that of Chrift, and well pleafir.g to God, fo we may take comfort in them , and fo to lead men to Chrift for comfort, and to graces and duty for comfort,are fo far from being contradictory, that they muft go together ; .or one follow the other. He that takes comfort in Chrift more then others may do, muft have fome reafon in himfelf for it that others have not : Believing in Chrift,loving Chrift, and obeying Chrift, are not denying or forfaking Chrift : nor to fee that we have fo done , and thank him that enabled us, and rejoyce therein as a token of his love, and as a part of our falva-tion, this is not to defert his righteoufnefs- If obedience be againft him that we obey , then difobedience fhould pleafe him.

24. J{LL that mil have true comfort, mufl merit it by their good Works : and to them mujl rve look as the caufe of our pardon and Acceptance with God. And when any trouble for fin dothfci\e upon the confeience, we mufl make God fatisfaction by voluntary penalties , or look to fuch merits and fa-tisfaffion already made. Tea the opus operatuiry^ bare action of a duty 3 yea our voluntary worfiipy may pleafe Godandappeafe his wrath 5 and procure us Qrace.

Aminom.

Truth.

Contrary Extream?

ay,

VT is a carnal and

2$

LL wicked men are 25

jljL under Gods Go-

car-

vernmenc, and owe him Duty 9 and as they ought to perform it, fo we ought to prefs them to it. There are Tome Duties which wicked men are to perform towards the getting of Grace, as hearing the Word, Reading, Confideration , begging of Grace , &c. of thefe

, there can be no doubt. And they Cod h and we mujt thac fty we may ml exhort the

not perjwade men wicked to pray, may as well fay, we may not exhort them to ceafe being wicked, and to de-fire to be better : for defire is the Soul of pray er : and we never exhort men to pray, but we exhort them therebv to defire

legal course of Mi-nijlers , to put wicked men upon duty : particularly upon Prayer , feeing the Prayers of the wicked are abhomination to

to offer

God an abhomi-

* We exhort men nablethin?

tO put up , • ~°

fuch ( how far Scab- the fryers

bi°e mi They °f *" e mc ~ the thing they pray for,and not

areabho- ked are ab

minableby . -

accident, homwablc^ becaufe * r

not fuch as Or not , I

^^,0 refer you

put up; t0 w fj at J

and not to ;

have Jam in my Di~

pray will be more abhomi-nable then foroc

prayers of the wicked

t o lye and dtflemble. And Te ter exhorted Simon Magus to pray. A praying foul is returning (at leaft) to God. Therefore we may bid them pray, as well as return ; and when we exhort them to any duty which is proper to believers, as to de-retlionsfor light in God, &c. we do there-Peace of by exhort them to ceafe being

confeienct* w * c ^ ec ^» tnat tne y ma y be a ^^ e to perform it. Inability in them Juftificth them not.

§Ome nal preachers do indeed bend all their endeavors to draw wicked men to outward Reformation, and labour not to convince them of the evil of their hearts > nor to change their fiates^ and humble them^ and bring them over to Chrift^as if there were no difference but outward^ between man and man : Being themfelves unacquainted with Gods fanttifying Works on the Soul\ they preach but little and coldly of them to other's : t and thefe go into the Contrary extream from the Antino-mians.

Antinom-

Truth.

Contrary-Extream,

t6. IT is a carnal and legal courfe to do a?iy good , 4>r avoid evil for fear of Hell , or for a CMinifter to perfwade men fo to do. The Spirit of the Gofpel is a Spirit of Love-, And it is ftter for a- Slave to fear the tormentor, then a childe er free fubjcff. To forbear fin for fear if Hell, is to fin more y and a mark that men have yet but a Spirit of bondage.

26. *TpHe Predominant af-X fedion in Chrifts Kingdom fhould be Love: and the more any man doth all from Love, and the lefs he needeth fears of Hell, the better he is ; and Minifters (hould do more to draw men to the Love of God in Chrift, and to that end, prefent him as lovely to them , thenmoftdo. But yet 1. God hath made a Hell. 2. Threat-ned a Hell to all, if they for-fake him. 3. Put the PafsiOn of fear into our natures, for himfelf and for our good. 4. And fan&ificd it by re* newing Grace* 5. And commanded us to ufe it on this object:. 6 And leaveth the beft men on earth fo Imperfect in love, that they have need of fear to excite and reftrain them, where love is defective. 7. And all Chriftians living can fay by experience, that fears of Hell hath done them good. And therefore it is a duty to fear Hell, and to perfwade men to it: and Scripture guideth us in this way.

26. $Ome Preachers in praflife run in the extream Contrary to the Antinomi-anSy and preach fo much of the torments of Hell y and fo little of the Love of God y and the blejfednefs of enjoying him, or the Riches of his grace in Chrift^ that they do not excite men to have any delightful loving thoughts of God, but imprint upon mens minds 5 ap-prehenjions of him, as a terrible tor-mentor and enemy to mankind.

27. IT is a mtr 27. n^Hey that have not 27. ^Hofe go in

cinary,fer- X the life of Grace, the con-

viU, and finful muft ufe Gods means to get it. mry extream, that

'th^ They that hav.^mui^ ^

Aminom, thing to a5t for life andfalvation •, or to make the Reward the end of our duties. We mufi aft from life, and not for Life : Nor muft any teachother wife.

28.

Qod

J not

(178).

Truth.

from it : but as they yet want more grace here, and glory hereafter , fo muft they feek what they want. Were it"(infill to ad for the Reward and Crown, God would never have propounded it to us, as our end and great motive/and commanded us to feek it. If we may not ad for the Reward, then not for God : for God is our Reward .- This errour fubvert-eth the fubftance of Gods Laws, and is a deadly enemy to a good conversation, and to fa I. vation, and utterly intollerable among Chnlhans,

Contrary Extream:

fay, Wicked men may merit the life of Grace of Congruity, and the juft Merit the life of glory of Condignity. And that fay ,Men may fo ufe well their natural gifts, or common Grace, as that God is obliged to give them fupernatti-ral or fpecial Grace.

can-not hurt an Eleft per* fon r and therefore we may not once fear that God will hurt its: Nor may Minifters teach men to fear it.

29. flow grofs

foever the

fins.of a Believer

may be i and how

28. POD will not damn an ^r Eled perfon,and will do him good by his Caitigatory hurts. Yet God will oft hurt us, that he may do us good,and permit us to hurt our felves by finning: and he can hurt us to damnation, though he will not, and his means of our efcape, is, to caufe us by fear and care to prevent the caufes of it.

29

3\fO man

28.

■

can be ajfured of Gods J fecial favour , or of his falvation at leafl : and therefore all men ought to doubt and fear Hell, as fuch as have no affurance to efcape it.

TF men live in the ordi 25. *TH E an-

nary pradife of grofs t i ent Fa _

fin, or impemtently in any thm mi ^

known fin, they ought to judge , , h

that they were never uftified: mm m ? a PP >

Antinomy oftfoever commit -ted y or how much foeverhe may neglect God and duty^ be ought not to queftion his purification. For that were to make God as mutable asfin-tiers' ^ and to un-juftifieusas oft as roe fall into grofs fin : as if his love did change^ or bur flates change as cur actions do : we ought to believe we are far done A in the very dtt of K^fdultery or Murder.

(179)

Truth. If a believer fall into grofs fin, fpecially oft,and into the great-eft meafure of negligence that may ftand with fincerity , he (hall lofe the afTurance of his Juftification, whether he will or no: and he ought to conclude, that, If he Repent not, he (hall perifh,and be unjuftified again* For the certainty of our perfe-vering-J unification , is joyned to the certainty of our perseverance in Faith, Repentance and iincere Obedience. And therefore a Believer in fo low condition, may be bound to queftion his pardon for thofe particular fins ; yea fo far to queftion his ftate of Juftification, as to try it afrefh , and. get the clouds and veil removed which his fin hath drawn over his Graces, and the face of Gods love.

Contrary Extream. run in the contrary extream. Eufe-bius cites ( approvingly) O rig en, faying , that to be fure that a man fhall continue ho-nefty and to be ho-nefl are contradictory : for if he once take himfelf fure, hi will neglect that honefty that he thinks he is fure he jhallnot lofe. For no man can feek to avoid an evil^ that is not pofsible for him to fall into. Therefore we ought fiillto doubt of our falvation and continued juftification.

30. a^H O S E

Preachers that fet Believers en Confefsion of fin, and Humiliation , and heartbreaking for fin y er

30, IF we confefs our fins, Qod is faithful and juft to forgive us : and we muft humble our felves under the mighty hand of God , that he may lift us up. He delighteth in the humble and contrite Spirit, and fuch as trembie at his word, A a 2 Blef-

30,

T

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

ritoriom>

(i8o)

Antlnom. Truth. Contrary Excrtam.

are legal Preachers-, Bleffed is he that feareth al ritorious or [atisfa-

andthofe are leral wayes : bleffed are the poor in ttorytoZuffice, in

tttfe it-, at leaftf hideth hu fin ftall nw ^ G*r# : ^ **-

tt be for pardon, per# r thing to lead men

that they confers up to Chrifi, as

and Repent. the prof itiatitn for

%\., n'Ht'jare ler J».* A LL our humiliati 31, ri^Be Merits

ralPrea X> ons, rcftitutions or A of Chrib

thcrs/drenounc* "SSSSSSSSSt f.f^

m derogate from his favour t Thac was only the God to man , ^r

thenghteoufnefsof WO rkofChriiV Nor is there turn arva 1 hiS

Chrifi± who do tell any change in God , when he is wrath ^ but only

men in time* of reconciled,or his wrath appeaf Pur chafe to men

Calamity, that they edevenbyChrifthimfclf. Yet a power of doing

tnufihumbleihem a * fl Go <* WI "™ \ ^P ardon f™* thofe works which

ri r • w P a »nns,and juftifieus at nrft, .r\u*- ««»«, n n *«

[elves for the ap £ ithout Re J ntance and Faith f their own Cm-

pedfing of Gods as Conditions ; fo he will not dignity do merit

wrath $* and if they give us a compleat Remifiion Reconciliation and

would, have: God ofparticular (ins, where they freedom from

Reconciled ^ and are known, (efpecially greater judgements. And

Zfudrements re flns ) wit h° ut renewed &*&* therefore alt they

moved\ they mull ta «^ and Faith , andforfaking t y rw iUefcape or

; ■ 5 ,7 T> of the fin, and fo of Reftitution ■ ■ , . J {, r

lament their fin , in cafe of Wn defrauding , avert the wrath of

and amend their where it may be made. It is Go4>^muJt fatispe

li*Oe$ : and if they therefore a Minifters- duty to his fafiice them-

hdve robbed or dc call men to humiliation * as a -felves ydnd\ merit

fmdedany^ there means of Gods adoal-Recon his favour. Which

isno^ Remifsfon , . ciUat ; on > fl app~<™g-°f J* *ugi£; done by fay

w»nom± Atjmmi Judgement* % and hath abtin- & £ . ' ■ ,

Ms»; where itcanbe dant warrant in the wor^ of ^-/^ w.-aJfy,

made* God > '**

Aritlnom.

made,andis known to tea duty ! As if all fin were not pardoned before we were born, when Chrifi hath fatis-fed for it! or as if God did forgive to day, thofethat he was offended with yefierday ! $r as if our Humiliation 9 Reftitution or Re-formationjould do any thing to ap-ftafe Gods wrath > and procure for-givenefs before God, which was the work of Chrifi.

32V rr-He Law

M of Chrifi ' doth not threaten eternal damnation , but only tern-poral judgements. Believers \are under * no Litw* that threat eneth' damnation.

Twb,

Go d : But not to fay, that thefe arc proper caufes ofappeafing Gods wrath, or of Reconciliation , nor do it in the fame kind as Chrift doth is : but in fubordinationto Chrift, and as meer Conditions , without which the caufes will not produce the effect

Contrary Extream. and repeating the the name tftfu fo many times in their prayers, and carrying the Re-licks of Saints, and praiing to them ana fafiing, and wearing fack-cloath fo long , hearing Maffes y

32. THE Law of Chrift threatneth damnation ; the not-pardoning of fin, the non-liberation from the damnation we were under - and a far forer puniihment, in degree. But becaufe it threatened this only to them that believe not, nor Repent, therefore this (hall never be executed on the penitent and believers.

Aa 3

32. ~T*HE Law 1 of Chrifi doth not onely threaten damnation to Believers if they fall away : but doth procure the Execution upon many who do fall away.

Amlnom.

33. J/ffRtn *> e

pray , in the Lords Prayer, Forgive us our trefpafles , we muft not wean it 'of remitting the eternal Pun/jh-rnent^ but only the temporal : For we are wholly freed already from the eternal.

34. JVZHen life ^ or any benefit is promi-fed on Condition of any Mural duty, then we mujl underfiand it as the voice of the Law of Works , and not of Grace.

(T82;

Truth.

33, Y^E muft daily pray for ™ pardon of linin re-fpe# to the eternal puniftiment, becaufe (in is not pardoned till committed and repented of ; and not yet remitted by publick fentence. Prayer for pardon is one of Gods means thereto. And me thinks the Antinomi-ans (hould think the perfeel fa-tisfa&ion of Chrift hath as well remitted the temporal punifh-ment as the eternal.

34. pOD doth makeno-^ thing the Condition of life on our parts, but fome Moral duty : Faith and Repentance are moral duties : though not only as others, but have an eminent fitnefs for their offices, which is an eminent moral excellency. Adions as meerly Phyfical, are not fit to be Moral Conditions of a Promife.

Contrary Extream.'

m

33^ lJfE mufl

not be confident that our fms are forgiven as to the eternal punifh-mtnt , but live in a doubting of it , and feek it as not done : and the temporal punifo* tnent is not for -given^but wemufl bear it here or hereafter.

,34. rr*He terms on which life is ftiS propounded to us, is to fulfil the whole Law of God h and he hath given us no Law whtch we cannot fulfil. And if we do more then is command-ed , we jhall merit more abundantly.

S3* Good

Ant'nom.

35. Qood works J are not

via ad Regnum, the way to the Kngdom above $ Chrtft only is that way : butthejare figns of Faith 3 and the way of the Saints , who are Chrifts jpiritual Kingdom here ('f Works bt marks of true Faith , why was the ufe of marks before'deny-ed , and is by the fame men*)

36. r^Onverfion

work of the Spirit only : the word is a dead letter, and not the lnftrument of the Spirit in our conversion:for God doth not create by infrumcnts , and converfion is a creating^ in which we

Truth,

35. TJAith , Love , Repent-JT ance, New Obedience,

are the way to the everlafting Kingdom of Glory : Chrift is the only way. of one kind, that is, as Satisfier and Meritor , as Mediator between God and man: But Conditions on our parts are another way : and Chrift is no fuch way at all. It is dangerous blindnefs when men cannot fee how the necef-fity of Faith and obedience ftand fubordinate to Chrift, as being the means by us to be u-fed for falvation, but men muft make them inconfiftent as means , as if Chrift our King excluded obedience , or his fa-crifice excluded all means on our parts.

36. /^""Onverfion is the V-^ work of the Spirit

by the Truth : Though the word be not fufficient for con-verfion without the Spirit, yet the Spirit worketh by the word. The truth of God revealed in the Word, is as the Seal, and the Spirit as the hand to Imprefs it on our Souls, which are as the Wax to receive its Imprefsion , that Gods Image may be ftamped on us, and his Laws written on our hearts.,

God

Ccmrary-Excrcam;

35-

QUR works are the me-

rttortous way to falvation , and Chrift is but the way to that way , or a procurer of thofe CMeritorious works of our own. K^And they that deny this^ are enemies togoodworksy and friends to li-centioufnefs , and their Doffrin^ traineth men up in a vitious life*

36. (J^HE Spi-X rit of God doth convert us 9 only by giving us the moral fuafi-ons of the Word, which are fo re-fijlible, that when God hath done all^ he leaves it to our Free-Will to turn the Scales, which

fQWC*

Aminos Truth. Contrary-Extream.

weare meertyfaf- Godmayufethelnftrumentsto fometimes maketh five, and the Spi- create a quality (at ieaft), fuch Go j s Grace ^ rit alone deth all. asGrace^and toexcueusto aud , and fo J me .

timefruftrates all.

holy ads.

37. tT is the courfe of legal Profcffors, unacquainted with the Spirit^ to fit them/elves en tasks of duty , before the Spirit moves them to it, and to work their •own hearts to elevations of Faith , Love j Sorrow, Joy, Heavenlinefs, &c. which is hut a framing to them-felves fomethdng like the Graces of tfie Spirit,andthen taking up their comfort in it 7 and bowing down to Idols of their own making. Whereas we an [0 meerly fafslve in all, that we muft but wait tht Spirits motions*

3 7. 9m T m He work of the Spirit, Jl is to fetus a working according to the word: which he doth by making us willing: and that is by (hewing us Rea-fons to make us willing, and holding our thoughts on them by fober Confutations. When therefore men endeavour not themfelvcs to acl: their own Graces, but idly fay they wait for the Spirit, it is a fign that the Spirit doth not excite them; and when they arc acted by irrational Impulfes, they have caufe to queftion whether it be by the Spirit of God : And when men can fet themfelvesa work in believing, loving, con-fidering, &c. it is a fign the Spirit is operative, in firft exciting them thereto. The Spirits workings, and our ftrongeft endeavours muft go together, and not be feigned inconfiftent.Elfe God would not have commanded our endeavours. Holy actions are not the lefs the Spirits, becaufe they are ours, but they cannot be from the Spirit but by us, nor by us but from the Spirit. We muft do what we

can

37. jT is but a fancy and delsfiry conceit to dream of any fpe-cial excitations and afsiflance of the Spirit y dfltnti from that of the word and providences : Nor doth the Spirit- any thing therein but to give us thofi means. It was only for the confirmation of Chri-(lian Religion in the Primitive times, that the Spirit was given-? but fince then , God leAveth all to be done by the word alone, which that Spirit then fealed,andby Providence, and mans free-Will. So that the

Anrtnorru tions y and att when he movctb us, and not run before bim y nor endeavour to hammer out graces, and duties our Selves, leaft we make our Jelves ourownfanftijiers, as well as our own Saviours.

38% Jjtimane

learning is a vain thing and an Idol to he demohjhedy and an enemy to Divine truth : No confe-quences drawn by mans reafoning are §f any force. Humane Teaching is needlefs to Be-lievers. The Sprit is their only Teacher , and the Law is written on their hearts 5 and therefore they nted not teach one another.

(185)

Truth* can in commanded duty , and wait for the Spnit in obedience, and not in idle difobedience. Duty is duty>whether the Spirit move or no : and our quenching it may be a caufe chat we want it: and its help oft comes in moft in the midft of our own endeavcurs.We muft not therefore forbear duty, for want of the motions of the Spirit : though we may fet on it, and be the longer in it when the Spirit doth move and help us.

38. A LL truth is Gods : JljL naturajly and fuper-naturally revealed, are revealed by him ; men that have received it,are bound by the Law of nature to communicate it orderly to others ; and it is ne-verthelefs Gods, becaufe men teach it. It is impious ingratitude, and idolizing of men , to call any true knowledge of God or his Works \ Humane learning , fo as to deny ic to be of God , who is the Father of lights, from whom cometh every good and perfeil gift. All is true that follows from a truth , by true reafoning : The Spirit teacheth by the word , and by men, or elfe Cod .vouldnot have commanded men to teach, and that in feafon and out of B b feafon.

Contrary-Extrcam^

the giving of the Spirit is long agoe ceafed , only fana-ticks conceit they have it.

3$. rr^ffe Contrary ex, tream to the An-tinomians is followed by many un-fanttifed learned men - who think learning fufficient to give them a faving knowledge of Gods truth 5 and do ffudy for learning all their lives , but never heartily fray for the Spirit an hur : That are proud of that knowledge which will ccn

(iW)

Antlnom. Truth. Comrary-Ettreami

tther The Spirit feafon. True Chriftians fliall demnthem, and

will have mLret ■ ?ot have need to be taught to do (w» at the

in hit work, w .^tnieWta]4^ which-

in m* wvt*^ w f or tney arc a jj tail p nt this of ' n ..)j J r t

more then drift God, and Ho already know him »°* u J™tbem^.

will have in his. f ro m the ieaft to the greateft, *» d make the ™ r J

elfe they could not be Chrifti name of the Sprit

ans : but they need further a derifion.

teaching to know him better,

and to know his will.

39« ^Blievers 39. "RElievers are one with ^ ( rr'ffo/e err

areUnu ^ CMM Relatively, '* 1 /„ the

tedloChr:ft with «Jwband and wife the Head fcf w b w r * i. a, »t and Members of aPolitical bo , ...

the fame kink of dy . and onc by fomc fimilitudc are ready to deride

ymon^ as dhe T)t- 0 f natures, through the Spirits Chriftians when

vine nature of indwelling and working ; and theyfpeakoffucha

Chr ft is to the united in affecTion of love ; and Union with Chrijl

humane^ and as in interefts partly -.and one in as t he Scriptures

Chrift is to the Judgement fo far as we are mntion . Not fa T7 ,/w. ,„j»l^ fanctified , holding the fame , r J ,

Father: andthere- truththat chrift hath delivered ™ir wg or defiring

Jvre all that is his, us . But to fay that we are one a f ter the p "v*-

is theirs 5 and all na tural perfon with Chrift, or ledges of the Saint si

that is theirs jsMs: one God , or that our fins are As if we made our

They are therefore his, and his holynefs is really felves Gods , bj

perfettly righteous ours, are no lets then Blafphe md kj n ~ chrift our

and holy in Chrift. m Y> and hombk P nde nead and Sove-'

raign.

ao fXBlievtrs 4°- "RElievers are fully Ran 40. rrH B con-

"° are al fomed ' partly fandl " ' trar J ex *

ft** Caved fo far fied and juftified from all paft trearn is maintain-

thing behind, httt judgement. And therefore PP that f n P' mani- though bav ti

Antlnom. manifeftationfor their comfort : And thankful-nefs to God that hath faved them. If they fin, it is not they hut fin in them • and in the Spirit And in Chnft 5 they are already perfetf. It is a debafing of Chrifi and free Grace , and the Priviledges of the Saints , to feign them to he fo imper-fett 3 that they mufl yet have more far don , and increafe in favour with Cod 3 when they are perfect in Chrijt, in whom only God feeth them y andnotin themfelves.

Contrary- Extream.

have us dye in fin , and fatis-fie in ?nrga-torj ; and by frophane men, that will not believe that any do or can attain to that ho-lynefs that God in Scripture makes necejfa-

«*7)

T,)Ub.

though in fomc refpefts their J unification may be (aid to be perfect ; yet properly and abfolutely it is not perfect. Much of their fan-dification alfo, and their glorification is yet behinde. He that thinks that heaven addeth nothing to us, but manifeftation, and not any perfonal perfection, may think he is in heaven when he thus dreams of it ; but we look for a better heaven. Gods Kingdom be- ry to falvatton^ fore the fall, was, and his and common to Kingdom in glory will be a a U fa f Ave d : Kingdom of perfecl fub- bu% fa pef _ feds : But it is the nature r » J / of the Sons Kingdom of f™*' ! hem ' r Grace here,to be a Kingdom I eves >' bec H e of imperfect: ones (even in they have tt refpect of pardon, as well not, that none as fan&ifkation, what ever fome fay ) • As it is Chrifts office to be a Phyfitian,fo his Church is an Hofpital, and every member fick and weak. Let thy glorious Kingdom therefore come, O Lord,where all imperfection bate them, and (hall be done away, and let deride them my foul wait in prepared therefore as longings afterit. fuch\ and fo en-

creafe their own damnation*

have it indeed\ and that all that pretend to it, are but proud diffembling hypocrites , and

Bb 2

(W)

I Have now (hewed you what I mean by Antinomianifm I that Mr. £. and Mr* O. maybe provedfalfe Accufers, who fay,ImeanAntipapiftry : And 1 have {hewed you what I take to be the Truth, that they may not fay, that my minde is Po-pi(h, while 1 only accufe other mens opinions, and conceal my own : and I have added the contrary extream to Antinomianifm , leatt any friould run from it, into as bad an errour: and that you may fee how Chrifts Truth is crucified between thefe two thieves, that would" rob him of his Glory, and men of their fa fety and Peace, while each pretendeth to the only way of Aflercing and Vindicating thera. 1 know fome of the opinions that I here call Antinomian 9 are more properly Familifm , and are not held by ordinary Antinomians. Yet I annexed them as appertaining to that Se&, both becaufe thofe of the higher (train, do maintain them, who adjoyn fome Familifm to their Antinomianifm ; and becaufe their principles fo lead towards them, that thofe feem to be travailing that way, that are not yet come to it. if you would fee the Authors cited, that hold thefe points , without being at fo much labour as the reading of their own Books, you may finde moft of them in the citations in Mr, Rutherfords Book , and Mr. Burgefs againft the Antinomians. I (hall now proceed to the reft of my task,

CHAP.

(I8p)

CHAP. VIII.

My %eafons why Itake, 7he Iujiification by Faith y treated of in Scripture , not to be the juftifi* cation of confeience^ or in it : but fomewhat ante*

cedent.

SECT. I.

BEcaufe the great offence that is taken againft me, and that hath (o exafperated the minds of this fort of men , is my contradiding their Do&rine of Juftification; which Doctrine confifteth mainly in thefe two branches $ i. That the Eled are all Juft.fied from eternity, or from the death of Chrift, before they believe : 2. That Juftification by Faith, is but in foro con-[ckntUi or in our own feeling, and terminated in confeience, and not in foro Dei, (further then confeience may be fo called) I (ball therefore here give my Reafons to the Church of God, of my contradiding both thefe : and I will begin with the latter, The thing that I (hall prove is this.

Prop. The Juftification by Faith, fo called in Scriptures , is not the knowledge or feeling of juftification before given, or a Juftification in and by our own confidences, or terminated in confeience, but U fomewhat that goes before all fuck Juftification as this ts ; and is in' deed a Juftification before God.

You may perceive that all this Proposition cannot in terms be concluded in each Argument which I ufe : But I will fuppofe my felf to deal with the ingenious , that love truth, more then formalities , and come not to pick quarrels, but to underftand my meaning: and therefore it (hall fuffice me, to conclude that

Bb 3 which

§• r -

(ipo)

which is equipolient,or which is in fenfe,the thing in Controverfie. Before i come to Arguments,I muft tell you, that the contrary minded are much at a lols among themfelves, how to defcribe their Juftification in foroconfeienti , and what to make it , and what name to give it; fo thatfome of them feem to be afhamei of the plain terms and dealing of the moft, and though they hold the fame thing in fubftance, yet they endeavour to finde new notions for it, and to put a better glofs upon it, then the rude An-tinomians were wont to do.

Their common defcription of Juftification by Faith, is, that it is the feeling, afTurance, or perfwafion of Gods love, or of our pardon and former Juftification : or actually confidered, that it is Gods Declaration to our confeiences, that we are juftified ; or confeiences juftifying of us. And therefore they make Faith, which they call the Inftrument of it, to be the bt lief that we are juftified, or, as Saltmarjh faith, A perfwafion more or lefs of the Love of God. Mr. Temble faith, Jn foro Divino, in Gods fight , efrc, even -while the Eletl are unconverted they are then aBually juftifted and freedfrom all fin by the death of Chrift : &c. 2. In foro confeientiae, in our own fenfe : Vvh\ch is but the Revelation and certain Declaration of Gods former fecret all of accepting (thrifts right e-oufnefs to our Juftification*Vindic.grat,p.2l>'Dr,TVi>ifs faith ^uare fi qmdmortefua nobis impetrat Chrifius^quod adpeccatorum no fir 0" rum remijfionem attineat fenfum ifium amoris Divini peccata noftra remittentis,nobis impetret necejfe eft^indc.QratM. i .part. 2.§. 2 $,p. 272,273 • And if it were but the feeling of pardon that Chrift himfelf purchafed, it may well be faid that it is no higher matter that Faith received). So pag, 279. c. 1. Sedadvenientefide , &c. turn dent urn agnofcitur & percipitur hie amor Dei erga nos in Chri-fto Jefu. Vnhe dicitur fuftitia fhrifti imputari nobu per fidem s quia non nifi per fidem dignofcitur a Deo nobis imputari : Et turn demum jufiificari dicimur ejus generis jufiificatione qua pacem ingenerat finfeientiis noftris. It a pag, 18. b. Nobis vero non nifi per fidem Innotefcit. Et li. 2. part* 2. p. 434. Applicantur autem ifiaperpra-dicationem Evangelii, non utdenovofiant,fedut nobis innote/cant. Et cum docet zApofloIus nos fide Iufiipcari^nihil aliud ex inftituto dmt % quam nos luftificari per fanguinem Chrifliyfive propter Cbri-fium crueifixum* So 2SS.0 Ludiomaus Colvinus. *Mr« Otvm* * ^ ne l earne d man kfck» tnat > Abfolution in heaven , and

Judication differ as part and whole ; and that Juflification ts terminated inconfcicnce ; and fomakesa Jongerwork of Jufti-fication, then they that fay it is fimul &femel ; or, then I whom Mr. Cr. blames for it: and fo that whole begun in eternal Abfo-lution ( or from Chrifts death) and ended in confcience, fhould contain 'mmanent and Tranfi^nt ads together ; and no fmall number of our own withal, as there defcribed. Some moil learned judicious men affirm, that God fetteth up a Tribunal in the foul, and there firft arraigneth and condemneth the finner, and after jufttrieth him by his own fcntence : and this they will not ff i ve to be j unification \nforo confcientUpor done by confcience; but by God, at a certain bar, in the foul,and that is not forum privatum neither, but publicum. To this I argue, that it can be no other then a fidion : for mans foul is capable of no fuch thing as they defcribc, except by Enthufiafm, or extraordinary Revelation. Whatfoever fentence is revealed to mans foul, the Intellect muft be both Paftive and Adive in it. Yea if it be an Axiom, Thou A B. art Iu(tified y the Intellect is the Agent to gather this from fome premifes ( from Scripture and confciences evidences ); or elfe it is revealed immediately from heaven, into the foul, as Prophefies were to the Prophets : And of how dangerous con-fequence it would be, to the comfort of moil Chriftians on earth, to aflure them that they are all unjultified , till they are Juftified by fuch a Revelation, is not hard to judge. To this it is replyed to me, that Cjods Workings on the foul arefecret , and it may be , though we cannot tell hoWit m*j be* To which I fay, No man more willing to accept of fuch a Reply then I y if the thing were firft proved out of Scripture to be fo : But to take it for granted , without proof, that Juftification by Faith , is fuch a Sentence in the foul or confcience, whereof the foul or confcience is not the Author or Ador ; and then to fay, It may be fo, though we know not how, is to mcunfatisfadory. Reafon muft vail to Gods Revelation, but not to mans unproved fuppofitions: efpecially when we have fo much to fay for the contrary. It is paft doubt to me, on confederation of fo much as is commonly acknowledged concerning the nature of the fouls adions, that there can be no fuch fentence pronounced in man, but man himfelf mull be the pronounccr ( excited by God ) ; or elfe it muft be an Enthufiafm, or immediate Infpiration or Revelation , fuch as the Prophets

(192) phets had, and man be but the Receiver of it." So that however fome by plaufible words would put a better face on it, die feufe of allfeemstobethe fame, thai jufiificat ionby Faith is the Revelation of god in and by the confeience y that We m e formerly Juftified : And fo their Juftification by Faith,is the fame thing that we commonly call the AfTurance, or knowledge of our Juftification, in fome degree at leaft. I prove the contrary.

SECT. IT.

ARgument i. From Rom* 2.13. and 3.20. 28. &c. Therefore by the deeds of the Law^fhaHno fiefh be Juftified in hid fight ; Therefore we conclude that a man is lufiified by Faith without the deeds of the Law : For not the hearers of the Law are jufi before Qod , but the doers of the LaW /hall be lufiified, Whence I thus argue, Such lufiification at is in Scripture denyed to be attainable by the Works of the Law , fuch U that Which is affirmed to be by Faith. But it is another lufiification^ difiintl from that in confeience, viz. lufiification in the fight of God % Which is denyed to be attainable by work* of the L*W. Therefore it is another lufiification ; viz. in the fight of God^ Which is affirmed to be by Faith. The major is un-queftionable. The minor is plain in the texts cited alfo. If any fay, Juftification in confeience , is Juftification in the fight of God ; I anfwer, Its true that God feeth when we are Juftified in confeience: but In the fight of God, (ignifieth , In the Sfiimation or Judgement of God : And if Coram Deo, and (foram Confcientia, may be diftinguifhed, as by them they are,then we may diftinguifa them alfo* All Juftification in the fight of God, is not Juftification in confeience, or in a mans own fight: And where they con-curr, yee are they formally diftincl: things, Many are lufi before Qody that are not yet juft in their own fight, or in the knowledge of it.

Argument 2. From Rom. 19. 20. That every mouth may be flopped, and all the world m*y become guilty before God : therefore by the deeds of the Law Jhall no fi?fh be lufiified in his fight. If it

be

r

l r MJ

be gailtincfs before God, from which we are Juftified by Faith,' then it is Juftification before God, which is the Juftification by Faith. But the Antecedent is plain in the Text, therefore.

Though conference alfo fhall one day be convinced and witnefs againft them, and therefore the Text faith, that every mouth fhall be (topped, yet it is of Guilt before God, that it is convinced $ and this being the Terminus a quo of Juftification, it muft needs follow, that Juftification is diredly before God , as being the freeing us from guilt before God : Yea in time they are frequently feparated : For many a man is guilty before God, long before be ftands guilty in the convidion of his own confeienee : and fo is many a thoufand Juftified before God , long before they are Juftified in their own confeiences.

Argument 3. Rom. 3. 22,24. Even the Righteoufnefs ofGod , •which is by the Faith of lefus Chrifi unto ally and upon all them that believe. To be Juftified by Faith, is to have the Righteoufnefs of God to be unto and upon the Believer : But the righteoufnefs of God is unto and upon Believers ufualiy (if not ever) before they arc Juftified in their own confeiences, therefore. This feems all clearer then to need any further confirmation.

Argument 4. Rom. 3 • 2 3, 24. For all have finned and come Jhort cf the glory of God. being Inftifiedfreely by hid Grace , &c. that is, All them that believe, as the foregoing words exprefs. The Juftification which is by Faith, is oppofed to coming (hort of the . glory of God : The Juftification infenfe, is oppofed to the fenfe of our coming fhort of the glory of God : therefore the Jufti, fication by Faith is not the fame with the Juftification in fenfe ( «r confeienee.) This needs no further confirmation.

Argument 5. Rom. 2.25,26. and 4.7, 8. Juftification by Faith % id the fame thing ( or at leaft, of the fame nature of aclion ) with forgivenefs of fin, covering fin , and not imputing fin by the Lord : *But thefe are aiftintl things , andfeparable from luft if cat ton infenfe or confeienee, therefore, Many a mans iniquities arc forgiven that knows it not ; and are covered as to God, that are bare as to themfelves. God imputeth not every mans fin to him, that is Unacquainted with Gods non-imputation. Thofe whom I difpute againft,do commonly grant that this non-imputation of fin is not the feme thing with Juftification in confeienee: But it is the fame thing with Juftification by Faith , as is put paft ail doubt in the

Cc Text;

Text • therefore Juftification by Faith, and in fenfe or confeience are not all one.

Argument 6. From Rom. 4. 3. 5.6. 9.11. 22,25, 2 4* Abraham believed God, -and it was counted unto him for Right eoufnefs : But to him that Vvorketh not, but believeth on him that juftifietfr the xngodly, his Faith is counted for right eoufnefs. Even as David alfo defcribeth the blejfednefs of the man to whom God imputeth righte-oufnefs without Works. For roe fay that faith was reckoned to Abra-hftm for Right eoujnefs. And he received the fign of Circumcifion.a feal of the right eoufnefs of the faith, Which he had yet being uncir-cumcifed : that he might be the Father of all them that believe , that right eoufnefs might be imputed to them alfo. And therefore it was imputed to him for righteoufnefs : Now it was not written for his fake alone that it was imputed to him : But for us alfo to whom it Jhall be imputed i if we believe on him that raifed up Iefus our Lord from the dead. So Gal. 3.6. and lam* 2.23.

From all thefe I thus argue .• Juftification by Faith is the fame thing with Gods Imputing'righteoufnefs to us, or imputing Faith for righteoufnefs : Juftification in fenfe or confeience, is not the fame thing with Gods imputing righteoufnefs,or Paith for righteoufnefs: therefore Iuftification by Faith is not the fame thing with Iuftification in fenfe or confeience.

The Major is as true as Gods Word. The Minor is yielded by thofe that I difpute againft, commonly. They fuppofe that Gods Imputing righteoufnefs to us, is at Chrifts death,or before we believe : though the Scripture exprefly contradict them. Nay hence I may further argue thus.

Argument j. From the forecited Texts. If Iuftifyfng Faith be not the Believing that we are already Juftified, or the knowledge or feeling of our Juftification or pardon, then Juftification by that Faith is not Juftification in fenfe or confeience : But the former is true: therefore to is the latter.

I prove the Antecedent thus; Believing, or knowing, or feeling that we are Juftified or pardoned, doth follow Juftification or pardon : Juftifying Faith doth not follow,but go before Juftification and pardon j therefore believing that we are juftified, is not Juftifying Faith.

• If they fay, It goeth before Juftification by Faith, but followed* Juftification frqm eternity, or at Chrifts death; I anfwer,

Scripture.

Scripturementioneth no fuch thing as the latter, Which they fay, itfoHoweth : However it muft be conreffed that it is not this Juftification whicii the-Apoftle fpcaks of in all this difcourfe; Ram. 3. and4.whichgoeth before Faith. For i.Elfeit could noc be a Juftification by Faith; 2 Faithit felf is imputed for righteoufnefs in that Iuftification which is by Faith : But Faith muft exift before it can be imputed for righteoufnefs. And further confider , the Faith which they defcribe doth not exift,before Faith is imputed to us for righteoufnefs : Faith is imputed for righteoufnefs before a man doth believe that he is already Iuftifi-ed: therefore Iuftification by Faith goeth before their Iuftification in confcience.

If any fay, that it is not Faith it felf, but Chrift that is imputed for righteoufnefs : I anfwer, 1. In fomefenfe Faith it felf is imputed, clfe the Apoftle would never fay it, and fay it fo oft as he doth : and we are not now on a difcuffion of the fenfe ; but in what fenfe foever it be, Faith muft exift before it be imputed as the Apoftle faithit is. 2. Mr.Gataker againft Saltmarfb bath (hewed, that they that fay, Faith is imputed , and they that fay Chrifts righteoufnefs is imputed, and not properly Faith , do not differ in fenfe, but in the fitnefs of a phrafe : and he (hews it is fit to fay either ; fee the words in him. 3. It is as plain in the Apoftles words, as the tongue of man can fpeak it, that it is Faith that is imputed for righteoufnefs, and not only Chrift believed in. Which I undertake to make clear on any fit occafion, to any man that is truly willing to know the Truth, and of competent capacity in fuch matters. In the mean, time, fee but what Mr. Won on de Reconcil. hath faid, and John Goodwin of Juftification, and fee how Mr. Wotton on John, pag. 45 3. clears it from Rom* 2. 16. and 9. 8. Where the word imputing is alfo ufed , and where you may clearly fee how it is ufed by the Holy-Ghoft.

Argument 8. From Rom. 4.4,5. Juftification by Faith is a Reckoning the Reward to a man of Grace : Juftification in confcience is not a reckoning of the reward to him ; therefore Juftification by Faith is not the fame as Juftification in confcience. To reckon the Reward to hin\ is to adjudge it to him, or to judge him to have a Right in it, or to give him that Right in it, of fneer Grace, and not to give him the knowledge or fenfe of his former Right.

C c 2 Argument

Argument 9. From. Rem* 4.13,14. Juftification by Faieh, is the fame thing as making us heirs by Promife, through the righteoufnefs of Faith. But to be made an heir by Promife, through the righteoufnefs of Faith , is not the fame thing as to know,feel,or believe that we are juftificd, or to be juftified in conference ; therefore.

Many a man is made an heir, that is not certain of it, nor be-lievCth it: and if he did believe it, yet to be made an heir is one thing,and to feel or believe it is another. The Promife alfo doth firft convey Right to us, and that it may do long before we apprehend that we are the perfons that have that Right.

Argument 1 o. From Rom. 51* 2.Juftification by Faith goeth before our having Peace with God, and our having acqefs into the Grace wherein we ftand; Juftification-in confeience dojth not go before our having Peace with God, and accefs to that Grace wherein we ftand: therefore Juftification by Faith is not the fame as Iuftification in confeience.

Argument 11. Rom, 5 16. The free gift is of many offences unto Iuftification ; The Juftification that Paul treats of, is the free flft oFRemiffion of many offences: but this goeth before Judication in confeience : therefore the Iuftification that Paul treats of, goeth before Iuftification in confeience : Gods gift of Remiflion muft go before -the knowledge or belief of it.

Argument 12. Rom. 5. 17 LMuch more they which receive abundance of grace, and of the gift of Righteoufnefs, [hallreign t &c. The Iuftification by Faith, and which Paul treats of, is the gift of Righteoufnefs: Iuftification in confeience is not the gift of righteoufnefs, but the knowledge or fenfe that righteoufnefs is given us .* therefore.

Here you have the true nature of Iuftification by Faith. It is Gods giving us righteoufnefs (Remifsion of fin through Chrifts blood) , on our believing. To give righteoufnefs goes before giving knowledge of it, or comfort in it.

Argument 13. From Rom* 5* 18. Therefore m by the 0fence of onej Zudgement came upon all men to condemnation, even fo by the Righteoufnefs of one, the free gift came upon all men to Iuftification of life. The Iuftification which Paul means, and is by Faith, is theiuftification of life * and oppofed to condemnation by Gods:

Judge-,

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Iudgement Iuftification in fenfe or confcience is not fo> but follows it : therefore they are not the fame.

By Iuftification of life, is meant the giving or adjudging of life to us: But afTurance or knowledge that it is given us, follows the gift, and is not properly the Iuftification of life, but the Iuftification of comfort.

Argument 14. From Rom* 5.19. For as bj one mansdifobe-dier.cejnanj were made /inters, Jo bj the obedience of one, {ball many be made righteous: Hence I thus argue.

Iuftification in TauL fenfe, and which is by Faith, is a making men righteous: Iuftification in feeling or confcience , is not a making men righteous, but followeth it; therefore. Iuftification m Pauls fenfe, and which is by Faith, is not the fame with Juftifi-cation in feeling or confcience.

The Major is in the text, and context : The Minor is acknowledged by them that I difpute againft. To declare to a man that he is righteous, is not to make him righteous, but followeth it ; If it be a true Dcclaration,thc thing muft be true in order before it be Declared true. By making righteous, 1 do not mean ( nor doth the text ) as the Papifts do, a making us conformable to the Moral Law of God, by fan&ification; nor yet the giving us the vertue of particular Iuftice, whereby we give every man his own; but the Text by m»ki*g us righteous, means, making us not gwlty of death , which is done by remitting our guilt, the Condition of Remifsion ( Faith ) being firft given us.

From this text and fome of the reft before cited,I.commend to the Readers confideration, whether it be not evident that confti- *£& tutive Iuftification, or making us righteous, be not that firft Iuftification by Faith, which Scripture mentioneth ? And hereby, 1.1 would convince thofe af a miftake> that fo precifely tye the word Jufiification to fignifiea fentence of Iudgement, that they affirm that this is the Iuftification, yea the only Iuftification by Faith, that the Scripture mentioneth ? Whereas it is a making us righteous that Paul means, which is done by the Promife, or Legal Donation or Condonation, and goes before the Sentence y and may it felf be well called Sextentia Legu } and that far better then we may fo fpeak of the Laws of men ( as I could fhewby clear rea-fon; ) and it is Virtually the Sentence of God as Iudge ( at leaft.) I confefs that Iuftification moft ftriftly fignifieth the lu-

C c 3 • dicial

(198) dicial Sentence : But it is plain that in Pauls Epiftles it iignifieth more frequently the Sentence of the New Law.

2. Let the Reader here judge ; whether Mr Cranions reviling me as a deluding Papift, for diftinguifhing between Conftitutive and Sentential Juftification, as having no ground in Scripture, did more credit the Papifts, or himfelf, and were any wifer and hone-fter then the reft of his book ? 1.1 might have diftinguilhed between things of fo known,palpable difference as Juftificatio Juris, and Juftificatio Judicid, though the Scripture had faid nothing of it • becaufe it fuppofeth the matters of common Reafon and natural verity. 2. But yet he may eafily fee both branches of the Diftindion in many texts of Scripture, and particularly Conftitutive Juftification is in this, if making or Conftituting righteous be Juftifying, as the terms, and the foregoing 18. verje do (hew that it is. Here is «7« >9</i/a $ £&**&< 7?dvfa Mysj-iot kaI^^yksovJ) ci <aroMoi Oppofed to cP/a *? nrtf^tfJioH*T« ivfo itpQfdv* (ifxctf ahot K&ji-

s-fi^MjAv 01 woKKoi. And he that hateth and curfeth every man that faith to the wicked, Thou art righteous, a"nd that Juftifieththe wicked; will undoubtedly make a man righteous before he fen-tence or declare him righteous.

And for the other branch of the diftin&ion, if I muft prove that there is fuch a thing as Juftification by fentence in judgement (that is, that there is a Judgement and a Sentence ; ) and it be not enough to prove that we fhall be- judged by Chrift, who (hall come to Iudge the quick and the dead; to omit many more, I only now refer fuch a man to Math. 12. 36,37. But I faj nvto youythat every idle Word that men (ball/peak, they /hallgive account thereof in the day of ludgement. For by thy words thou Jhalt bejvflified, and by thy words thoufhalt be condemned; viz. in that day of ludgement.

Argument 15 . From Row* 8. i, 2. The Juftification which Paul treats of, freeth us from the Law of fin and death ; Iuftifi-cation in feeling or confeience, freeth us but from the Accufa-tion of confeience, and inward difquiet of minde ; therefore.

It will prove a dangerous Dodh ine, to teach that God doth make internal Declarations the Inftrument of conveying right to his favours, or the foundation of our Right, and To lead men

from

(^99) from thatfurc Word which is the Tnftrumcnt and foundation-The obligation of the Law which is diflblved by Juftification, is an Ad .of Law, whether we feel it or not; and not an ad of confcience, nor alwayes there felt: therefore it muft be an ad of Law, that muft diffolve that obligation (to punifhment) and not an ad of confcience, nor an ad upon confcience, as fuch. But of this more anon.

Argument 16. From/fa*** 8.30. Whom hecalled^themhe alfo Juftified, and whom he Jufitfied y them he alfo (j iortfied. The Juftification that "Paul fpeaks of, and is by Faith, belongeth to all the called : The Juftification in feeling or in confcience , belongs not to all the called : therefore they are not one kinde of Juftification. I (hall fay more to this alfo anon.

Argument 17. From Rom* 8. 35,34. WhofbaR lay any thing to the charge of Gods EleEi ? it is God that lufiifieth ; Who is he that condemneth ? The Iuftification that Paul fpeaks of, is oppofed to mans Accufation, as that which it freeth us from, as to the effed of it: But fo is not the \ uftification in feeling or confcience; therefore they are not all one.

It is not in our Confciences that men Accufe us : they have no Accefs thereto : they lay no charge there againft us.

Argument 18. From the fame place.The Iuftification that Paul treats of, is oppofed to condemnation by any man whomfoever : But fo is not Iuftification in confcience j therefore they are not the fame.

Argument 19. From Rom. I1. 30. The Qentiles ^hich followed not after Right eoufnefs y have attainedto Righteoufnefs , even the Righteoufnefs Vvhich is of Faith. The Iuftification which Paul treats of, is attaining to righteoufnefs, even the righteoufnefs which is of faith. Iuftification in foro ConfcientU is not an attaining to Righteoufnefs, but to the knowledge or apprehenfion that we are righteous: therefore they are not the fame Iuftification.

Argument 20. From Rom. 10,4,10. Tor Chrifl u the end of the Law, for righteoufnefs y to every one that Bclieveth. For With the heart mmbelievtth unto righteoufnefs^ and with the mouth conftf-fion it made unto falvation. The Iuftification that P.tul fpeaks of, is a becoming righteous upon our believing , Chrift being then

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

Argument 1 1. From QaL 2. 16. and 21. compared. The Iuftification which Pt.nl treats of, and is by Faith, is the coming of righteojifnefs by Chrift ; as oppofite to the coming of righteouf-nefs by the Law, (to the perfon fo juftifkd ) : But fo is not luiti-fkation in confcience : therefore, &c.

Argument 22. FromGW. 3.8,9 All that have the blefling Promifed to Abraham 9 and the faithful with him, are juftirled in Pauls fenfe, and by Faith. All that have that blcning are not luftified in foro Confcientia : therefore they are feparable, and ofc feparated, and not the fame. Jf all that are not luftified in confcience or feeling, are not bleffed with Abraham , ( that is, are not heirs of the promifed Kingdom, ) and his feed , then woe to thoufands of poor diftreffed Chriftians, whom by their lives, we have taken hitherto for fincere.

Argument 13. From Gal. 3,1*1. But that no man is luftified by the Lato in the fight of God^ it is evident; for thejuft (hall live by Faith. Iuftification by Faith, and in Pauls fenfe, is the life of the . juft, and is in the fight of God : Iuftification in foro Confidently, is not fuch, but Followeth it ; therefore they are not the fame.

Argument 24. From Gal. 3.21, 22. Is the Loft? then again ft the Promifes of (}od> god for bid? For if there h*d been a Law given which could have given life, verily right eoufnefs fhould have been by the Loft. But the Scripture hath concluded all under fin , that the Tromife by Faith of lefus Chrift might be given to them that believe. From ihefe words I may raife divers Arguments, One is from the Inftrument, and foundation of the Relation, the Law;the Promife. Iuftification in Tauls fenfe,and by Fakh,isfucfi as the Promife doth giv&,and theLaw would have givenjf it could have given Life. Iuftification in foro Confident1a is not this, but a confequent of it: therefore.

For the Ma jor,that the Text fpeaks of Juftification, is evident in thofe words, Righteoufinefs fhould have been by the Law. For the Minor,it is confeffed by the moft learned of mine Antagonifts, whofemain plea is, that Juftification is only the Sentence of the Judge, and not of the Law or Promife. And in the thing it felf

(Id)

it is efident,in that to allure the confcience, is a fep*rable eflfed. that alway follows not the Law or Promife : but to convey Legal right to the benefit conferred, is an inseparable effed, as foon as the Promife a&eth and iseffedual. This ihews alfo that Jufti-ficatio Juris, is true Juftification.

Argument 25. From the lame words I argue thus. Juftification in TWj fenfe, and by Faith, is either the giving of life, or an ad of the fame nature: Juftification in confcience is not fo, but is the giving of Affurance, knowledge or fenfe that life is before given us* therefore they be not all one.

(•Argument 26, From the fame words I argue thus. Juftification in Pauls fenfe,and by Faith is oppofite to the concluding men under fin: Iuftification in confcience is not fo, but is oppofite to the knowledge or fenfe of our being concluded under fin, or to the concluding our ielves under fin; and not to Gods concluding them under it by Law : therefore they are not all one.

Argument 27. From Qah 3. 24, 16.7$ bring us untff £hrift , that Vte might be justified by Faith : For je are all the children of Qod, by Faith in florijl ^fefus : Juftification by faith, and in Pauls fenfe is the fame, or of the fame fort as to the ad, as is the making us the children of God. But fo is not Juftification in confcience , but is as the fenfe or affurance that we are already the children of God : therefore, &c.

Argument 28. Tit as 3. 7. Gal. 3. 24. and 4. 5, 7, Iuftification in Pauls fenfe is of the fame kind of adion , as the making us heirs according to promife, or goes before it. Iuftification in confcience, is not fb, but follows it, being the Declaring to our felves that we are already heirs according to promife: therefore they are not the fame. .

Argument 29. From Gai 4. 6. and Rom. 8. 16. Becaufe ye are Sons^God hath fent forth the Spirit of his Son into your hearts , crying Abba Father. The Spirit it J elf beareth witnefs Voitb our Spirits^ that roe are the children of God ; Gods witnefs in our hearts that we are juftified and are his children, •( which is the thing which they call juftifying us in for6 ConfcientU ) "is given to us, becaufe we are firft his children ; and therefore after we are his children, and therefore after we are Iuftified ; and therefore is not the fame with Iuftification, in Pauls fenfe,and by faith,

Dd (for

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( for it is by faith that we are made the children ©f God ; Gal* 3.26.)

Argument 30. Gal. 5. 4. Chrifi is of no eft ft to you \ whoever of you arejuftified by the Law,ye are fallen from <Jrace. The continuance in Iuftification in Pauls' fenfe,and by faith, is oppofite to. Chrifi being of none effeft to us ; and falling from Grace • that is, Gods favour : The continuance in Iuftification mforo finfcien-tU is not fo, but is oppofite to Chrifi not affording us the knowledge of his efficacy to us ; and to falling from thefenfe or knowledge of Grace: therefore they are divers.

Argument 31. From Ephef. 1 . 6, 7. To the praife of the glory of his Grace, wherein he hath accepted us<> in the beloved, in whom we have Redemption through his bloody the forgivenefs of fins, &c» Juftification in Pauls fenfe, is the fame with Acceptance in the beloved, and Remifsion of fins, Juftification in confcience, is not fo, but is the Declaration of that Acceptance and Remifsion j therefore they are divers.

Argument 32 From 'Phil, 3.9, And be found in him,not having mj own righteoufnefs, which U of the Law,but that Which is through the Faith of £hrift ; the righteoufnefs Which is of God by Faith, Doubtlefs this is a defcription of a ftate of Juftification. The Iuftification that Paul treats of, and is by Faith , is that which followeth, being found in Chrift, and confifteth in not having a righteoufnefs of the Law of our own, but having the righteouA nefs, which is of Chrift by Faith. The Iuftification in confcience is not fuch; but is our knowledge that we are in Chrift, and have his righteoufnefs, which is by Faith : therefore.

Argument 33. From/^w. 2. Iuftification in lames his fenfe, was fuch as falvation depended on , vcrfi 14. and as confifted in Gods Imputation, zw/. 23. Iuftification in.confcience, is not fo, but is only the Declaration of this to our felves -• therefore they are not the fame.

^Argument 34. From John 1.11,12. As many as received him, to them gave he power to become the Sons of God , even to them that believe in his name. Adoption, which is an act of the fame nature with Iuftification,and concomitant, if not part of it, doth not confift in a Declaration to our confcienees that we are fons; but in giving power, or Authority to become fons: ( which is by the Promife or Law of Grace* and not by fentence internal or eter^

nal:)

( 2°J)

nal: ) therefore Tuftificatton in Chrifts fenfe here, and which is by Eatth, confifteth not in a Declaration to our confctences, that we are righteous, but in giving us power, Priviledge, or Authority to oecomeriglreou*. Ihe Rcaton is the tame.

sirpkmub 33. ftom/oh. 3.18 The [unification by Faith is ^f.^^ x defcribed as confuting in A T >n betug condemned , oppufite to bet g k' e J'/ 0 f -j^. condemned a/re*dj 9 becauje he bcLeveth not y &c. which muft needs Crandons be a condemnation in Law, and not in conlcience, for death. every fuch a one is not then fo condemned already , nor is every Believer not-Condemned by his own Confci-ence.

Argument 36. A mod effectual Argument may be drawn from 1 Cor. 4. 3, 4,5. Where /><«*/faith, he is not Iuftifled, becaufe he is confeious of nothing to himfelfand flighteth mans Judgement* and oppofeth both to Gods, which will not be perfected till the time of his ludgement Come. I had rather defire the Reader to ftudy the Text well, then fay any more from it.

A multitude more of Scripture Arguments might be produced, but 1 hive been numerous enough already.l fhall add fome from the nature of the ching,and the Analogie of Faith.

SECT. III.

ARgument 1. If there be a Iuftification by Faith in point of Law or Right, that ever goes before luftification in foro §. j, C™fcientidt-> then it is not:unification in foro Confcientm that is the Tuft.ficatton by Faith which die Scripture treats of. But the Antecedent is true ; therefore fo is the Confequent

The Confequence of the Major is proved thus: The Iuftification by Faith, which Scripture treats of, ( at lead commonly , if not ever, as I fuppofe, when it excludeth all works) is theflrft luftification by Faith, or of che fan? fort, and not any following fort, overpafsing the fi.ft : therefore the Confequence is good. I know hue one man, if any, that.denyeth this ; orjhat affirmcth it is only a fecond luftification of a different fort from the firft,

Dd 2 that

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that Scripture meaneth by Iuftification by Faith : nor is there any probability that our firft Iuftification by Faith fhonld be (i-lenced and pafled over, and a fecond ( of a far lower nature,) only , or ufually mentioned, without it I When I know any to difpute againft, I (hall eafily prove what in this I af-fert.

And for the Antecedent ("that there is a Iuftification by Faith in point of Law or Right, before that of confcience ) I prove ic thus : No man is by God , or a well informed confcience, declared to be perfonalfy, actually juft, before he be perfonally adually juft indeed : But no man is perfonally a&ually juft indeed but by Faith : therefore.

The Major is plain, in that God and a well informed confcience declare nothing but the truth.- But if they fhould declare him to be perfonally a&ually juft, that is not fo, they fhould declare an untruth: therefore.

I fay perfonally and atluaHj juft j becaufe it is not righteoufnefs as it is in Chrift only, not made ours, nor our perfons thereby yet righteous, that can juftifie us, that have it not in Right : 2."Be-caufe it is not a righteoufnefs meerly potential, or in Oaufa , that can juftifie us actually.

And for the Minor,that none is fo juft but by Faith, almoft-all the Scriptures forecited prove,with many more ; without Faith it uimpofsible to pleafe God. Heb. 11.6. The juft [hall live by Faith. It is the righteoufnefs which u by faith ; and faith that U imputed for righteoufnefs , &c. Here the common fubterfuge, is by bringing in the cafe of Infants, which have not Faith. To which I ftill fay, i. That our difcourfe is fuppofed, and to be of the aged, and the cafe of infants obfcure.-and fo is the Scripture it felf to be underftood , unlefs you will fay, all dying in Infancy are damned. 2. Infants are righteous by Chrift upon their Parents Believing.

The ordinary oppofers have nothing that I know of againft all : this that I have faid ; but two learned men that have more wit then the reft, have each of them an objection. The fir ft faith , that the firft Iuftification by Faith is indeed by the moral Act of the taw of Grace or Promife, but it is neverthelefs terminated in cqnfcienee *; for it is confcience which the Promife

fpeaks

• (™5) fpeaks to and aflbres. To which I fay, as I did before : The ad: of the Promife, I aw or Grant, conflicting Right, Giving Title, P.emitting the Obligation to Punifliment, in it felf Is totally diftind from the adt of declaring this to ourfelves which is faid to be terminated in confcience , and is before it, and may be without it. A man may by the Princes Grant, be made free,or noble, before he know it; and fo may a Traytor be adually pardoned before he know it,feeing the Princes pardon doth remit the Guilt, and Conftitute a Right to Impunity, before it notirie this to the orTendor, at ieaft in order of nature, if not of time.

The other objedeth , that its undenyable that men are Con-ftituted Iuft, or pardoned by the Covenant or Promife, before they are Iuftified in confcience: but it is not the former, but the latter, that is called in Scripture , Iuftification, feeing Juftifica-tion is ever [ententia ludicis , and not Legis. To which I Reply.

i. I have fully proved the contrary before. 2. Gods Laws are fuch, that in fome of them may be faid ludicis partes Agere in fome meafure, as well as Legiflatoris : much execution being done without any other intervening fentence then that in the Law ; and God having fo exadly fitted his Law to mens cafes, and defcribed the cafe in the Law , xhat Judgement is lefs neceffary in thofe cafes, efpecially where himfelf is the unerring Executioner, he may flay them if he take them in the fad.

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

4. What means the Scripture to talk fo much of Iuftification by the Law, and to yield that the Law would J uftifie us , could it have given life, or were it not weak through the Flefh ? And Iuftification by Chrift and the Promife, is oppofed to Iuftification by the Law : It is plain therefore, that its primarily of Iuftification in Law fenfe or Right, that Paul treateth, and fecondarily orconfequentially of Iuftification , by fentence at Judgement, (''which is alfo oft mentioned diredly ;) but never that I can find doth he once call that Iuftification, which is but the Declaration of our righteoufnefe,to or by our confeiences.

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5. At the utmoft, all is granted us by this obje&ion, fave the name. For it is confeifed that we are by Faith made righteous, ( by Chriits fatisfa&ion, and Merit,as die deferving Caufe, and by Remifiion of fin as the thing ) before we are juftified in conference : And to fay we are made righteous but not juftined, is to be more or lefs accurate then Scripture, or then Grammarians are : Though we confefs that there is a fentential Juftification , after making righteous. I would not therefore make any more debate about the name juflificat.on , when the thing is granted , were it not that by this advantage, the Erroneous will interpret all the texts that ufe the word Iuitirication, of Iuftification in conscience only, to the no fmall wrong of the Scripture , themfelves and others. I muft be fhorter in the next.

Argument 2. In the unification in confeience, manjuftifieth himfelf, or is the true efficient caufe of that his iuftification, Jn the Iuftification by Faith, which P<u/ treats of, man doth not ju-ftifie himfelf, nor is any true eminent caufe of it ; therefore they are not the fame kind of Iuftification

The Major is undenyable, at leaft, if it be not an Entbufiafm, which they fpeak of, fuch as the Prophets Revelations were : fuch an a& as knowledge is fuch is confeience. Omne Confcire, eftfeire. If it were proved that Intelligere eft tanturn pati &non agere, and fo that the Intellect were a meer patient in receiving its part, yet Jntelle&ion is but an Introduftivea.l or pafsion ; that is more fully faid to be done to or on the man which reacheth the heart: and in that the Intellect muft'be Aftive, or elfe the order of the natural operation of mans foul muft be fubverted If the Will or Aflfcftio'ib be moved by fupernatural Truths or Matters, and not by the acTion and meJkrinonof the intellect, it will not be atttti huwfHM t i\oc a rational ad. But iuftification by Faith is not fuch, I think.

^Argument 3. luftiTcatlon in confeience, or in any Declaration to the foul, is of divers Degrees ar ^rft: (for ought I know as different as there be perfons; ) one justified more , and another lefs: Iufti icauon bv Faith in Pauls fenfe 2 is in all men at their firft believing, in the fame mcdiare : therefore they are not the fame lufti cuion.

The Major is undoubted ; 1. From Chriftian experience : 2. From the nature of the ching, and quality of uur faculres,

which

whi$hGod~makesufeof in that fort of luftification. So that it is as needlefs to prove it further , as to prove that one man knows more then another, or ibat one man lives more comfortably then another, or hath more afTurar.ce

Jhe Minor is commonK g nntedbyProteftants. Our juftifica-tion at our >ft believing- is in che Remifsion of fins paft : and all mens fins are equally remmed ; all men have equal right to impunity, and equal right to glory. The condufion therefore muft needs follow.

Argument 4. luftification in confcience may rife and fall in degrees every day in the fame perfons : J unification by faith in Scripture fenfe, doth not fo : therefore they arc not the fame.

The Major needs no proof, but confulting the common experience of our felves and others. What man hath the fame knowledge and feeling of Gods Love, or the pardon of fin , one time as at another : yea or long together ? To whofe foul doth God declare Remifsion of fins, every day, and at all times alike ?

The Minor is commonly acknowledged by thofe that I difpute againft : Only fome may qucftion whether I hold it my felf • which I have fpoke enough to before. luftification by Faith in Scripture fenfe may be faid to be increafed as to the addition of new fins remitted, which were not remitted before ; or as to the degree of Caftigatory punifhment remitted : but not as to the nature of the acl of Remifsion, nor as to the right to eternal life ( though Iuftincation by fentence be yet of a higher kind : ) But luftification in confcience , is increafed in the very nature of the thing: And as it may rife, fo may it fall again, many times a day. But luftification by faith, is not changed according to every change in our apprehenfions.

Argument 5. A man ts not actually juftified inconfcience.when he is a fleep,or wholly takenup with other thoughts ( aqd then I doubt moftofus, liveunjuftificd the far greater part of our lives:) But a man is juftified by faith , when he is a fleep , and wholly taken up with other thoughts : therefore thefe are not one fort of luftification.

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

frequently .

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freqnently (nor at all J loft and repaired again : therefore they are not the fame fort of Iuftifica:ion. The Major is proved by theccmmon experience of Chriftians; who fometime (atleaft many) do quite lofe all Apprehenfions of the pardon of their own tin , and of Gods Special love to diem • The Minor, is commonly maintained by our Pivine^ agginft the Arminians, Lutherans and Papiits ( fave oniy than ZVct^/r 3 and fomeothers, and it feems the Sinod of Dert, excepted infant Justification from being not-lofeable)But we fpeak of that of a&aal Believers.

argument 7. Justification in confeienee is not enjoyed by every true Believer. Juftification by Faich is enjoyed by every true Believer : Therefore they are not the fame. For the Major, I* appeal to experience : The Minor is paft queftion.

Only I muft anfwer one great objection againft the Major., which may be made. Obj. Whoever believeth, takech Chrift for his Saviour, and Btlieveth the Promife of Pardon and falvation ; and therefore he muft needs believe that Chrift is his Saviour, and conlequently his Juftifier : and that there is a Promife of his pardon and falvation. An /#. Whoever believeth to Juftifkation, believeth that Chrift is the Saviour, having made himfelf afacrifice for fin, and received power to pardon : alfo that God offereth Chrift to him as well as others: and alfo that there is a Promife of falvation made through Chrift to all that will believe flncerely, and therefore to him, if he fo believe : He alfo confenteth unfeignedly that Chrilt fliould be his Lord and Saviour on the terms that he is offered on. And he that goes thus far, believeth to Juftifkation. But this fame man that doth thus believe, may be ignorant that he doth believe fin-cerely : Either not knowing the nature of faving Faith, as di-ftind from comirlon Faith, but thinking a common Faith may go further then it can : Orelfenot knowing his own heart, or mif-judging of what he doth through fear and temptations : and fo he may eouclude he is an hypocrite, or unbeliever, as having but a temporary faith, and not a faving faith : and thence he may conclude, that though Chrift be offered, yet he doth uot fincere~ ly accept him, and though there be a Promife of pardon and life to true Believers, it is not effe&uai to him who is none.I conclude therefore,that every true Believer'is not Juftified in confeienee : Some may be condemned by a miflnformed confeienee :

What

What more common then the fad experience of fuch Cafes ?

Argument 8. Juftification in Confcience, is a thing that a true Believer may not only live without, but die without: Iuftifi-cation by faith is no fuch thing : therefore they are not the fame: I. Experience tells us of Godly people that have dyed without the former ( immo qui nece violent* feipfos per diderunt ) : 2. God hath no where promifed that a Believer (hall not dye till he attain Iuftifaation in Confcience : or if he lofe it, that he (hall not dye till he have recovered it. At leaft I may thus argue.

Argument 9. Iuftiflcation in confcience doth not evermore immediately and infeparably accompany Iuftirying, or true fa-ving faith: luftification by faith doth evermore immediatly and infeparably accompany fuch a faith: therefore they are not the fame

Irgument 10. No Infants are Iuftificd in confcience ; All the Infants of Believers that are in a ftate of falvation, have that IuftLcation which is by faith ; therefore they are not the fame.

To prove the Major, there needs no more then to prove that they have not the ufe of reafon • for if they do not fcire t they do not confeir*

The Minor is proved thus ; 1. It is the fame Promife that is 1 would not or -made to Believers, and to their feed, as the feed of Believers; and gueftom the the faith of the Parent, is the Condition of that Promife; there- c . a f e °fW*M* fore the Infant is fo Iuftined by Promife, upon the Parents be- oV c %°f tbe lieving, as well as the Parent himfelf is. I refer you for this, to m™fcZle\n'' what I have faid in my Book of B? ptifm. this more

2. Infants ftand accufed and condemned by a Law; therefore pi*incne y but they muft be difcharged and juftihed by a Law,or Promife as well mi !?? c ? ihat

■\i ° * will Co do

as others tbemfelvcs.

3. If Infants have no Promife of pardon,then what differ they

from the Infants of Heathens.

4. And if there be no Promife of their pardon, who can tell that any of them ever are pardoned.

5. Or who can Baptize them for Remifiion of fin. All this I fay, as to them that fay, 'nfaxits and all the Eled are juftified in Chrift whenhefatisfied 3 and this may fave them that are not

E e capable

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

6. No manhath an actual right in Chrift, or actual Remif-fionorluftification,uponthe meer payment and acceptance of theranfom, without a further means of conveyance ; No word of God gives any fuch Right. Let them prove it, that affirm it.

7. Infants have no other kinde of Right to Chrift, then the aged have, upon the meer payment of the price, before a further conveyance . But the aged are not in a ftate of!unification or falvation by it before further conveyance : therefore Infants are not.

8. Elfe according to this Doftrine, why may we not fay that Heathen Indians are faved by Chrift, as well as Chriftians I n* fants } For they are not called to believe in Chrift any more then Infants : And either Infants of Felievershave fome Promife of pardon, more then the Heathens that never heard the Gofpel, or they have not : If they have no more Promife \ then we muft fay alike of them, that either both may be Eleft, and fo Juftified in Chrift without Faith or Promife ; or that neither are Elect, juftified or faved. If there be a Promife to our Infants of pardon, more then to thofe Pagans; then I have what I feek: viz,. That Infants have a Juftification in Law or by Promife, diilin6t from that in confcience, and from the benefit which flows from Chrifts death , meerly as a price paid and accepted, without a further Conveyance of a fpecial Right, which all have not.

Argument 11. Juftification in confcience, is but a Declaration or knowledge that we were actually juftified ( or made righteous) before. Juftification by Faith in Scripture-fenfe is notfo, but the making us firft a&ually righteous : therefore they are divers.

Argument 12. Juftification in confcience freeth us but from the Accufation, Condemnation, and Confequent terrors of confcience, and not from the effed of Satans, and the Laws Accu-fations before God, nor fromCiods Condemnation. J unification by Taith, in the Scripture fenfe, freeth us from thefe latter,and not alwaies from the former : therefore they are not the fame. Our falvation depends on our Juftification by Faith in Law, or before God ( as many Scriptures (hew ) : but our falvation doth riot depend on the knowledge of this, and of Juftification in con*

fcience a .

CanJ

fciencc It is only our comfort that dependeth on that.Our peace with God is the attendant of one, and our peace of confeience of the other. Juftification in confeience ( commonly, and more fitly called Aflurance, or fome degree of the knowledge of pardon ) is a great mercy, and highly to be valued. Bur compared to our Juftification by Faith in Right and before God,it is fmall and intonfiderable: differing from it as much as a mans prefent comfort differs from his fafety and eternal falvation. He that liveth fadly here, may dye well and live happily hereafcer.

Or take the Argument thus. Juftification in confeience difTol-veth not the Laws obligation to puniftiment : Juftification, or pardon of fin in Law-fenfe by Faith , doth difTolve the Laws obligation to puniftiment : therefore they are not the fame.

Argument 13. Juftification by confeience is by a fallible and unauthorifed Judge ( as to any certain decifion ) : Juftification by Faith is., by God the fupream,rightful, infallible Juuge^therc-fore they are divers. I know nothing by my felf faith Paul % yet am not thereby juftified .• there is one that Judgeth , even the Lord : Hereby he exprefTeth that confeience hath not authority of Decifion for life and death, but of Difcretion for comfort or difcomfort.

Argument 14. Men may be juftified in confeience by other Graces as well as by Faith, and in the fame kind and rank , Coordinate with it, if not without any confideration of it. ( for he that can find Love, Hope true Humility, &c. may receive the knowledge of Gods Love by them by way of evidence, as well as by Faith) '^ut Juftification by Faith is in a fpecial and principal manner by Faith; therefore, &c.

If any fay, I equal them my felf. I Anfw. 1. I have (hewed before that I do not. 2. If I did , yet the Argument is good ad bominem^n that I plead upon their principles with whom I deal. Obj. But it is not objectively by way of evidence only that Faith juftifieth in confeience, but it is effectively ex natura aEins , be-caufe Juftifying Faith is a Believing that I am juft in Chrift. Anfto. Then either you were fo before, or not. If not, you believe a fa lfhood. If you were, either by Faith, or without. Not without 1 For without Faith it U impjfible tj ,p/eafe Ged : and it is by Faith that we are juftified : being till rhen all concluded under fin: If by Faith, then you were juftified by Faith, before that

Ee 2 Juftification

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Juftification by Faith which you plead for. Furthermore ] your belief that you are juftified in Chrift, is either fuch an aft as all ought to perform, or not: If it be, then either moft mutt believe an untruth, or elfe it is only fome common Juftification that you mean,which all are partakers of: but that is not it in queftion now. If not, then either you have iome ground more then others in Gods Word, for to bottom your Faith of particular Iuftifica-tion in Chrift upon, or not: If you have, either that Scripture nameth you (which it doth not) or it defcribeth you as a qualified perfon diftind from others by fome qualification by which you may know your felf. But this it doth not: and to affert fuch qualifications before Faith, to which Iuftification is annexed , is Pelagianifm, or worfe. If you have no grounds in Gods Word to bottom your particular belief on, which all have not, then i • Your particular belief is confefTed not to be grounded on the Word, and then I had rather it were yours, then mine: at leaft, I durft not truft to it. 2. Then it muft have the very nature of an Immediate Euthufiafm or Revelation from Heaven: and if you fay, you have fuch, I will not deny it • but if you fay; All the juftified by Faith have fiich, I (hall not believe you in the leaft , without better proof.

Argument 15. If Juftification by Faith , be Juftification in conference, then Juftification is a part of Sanftification ( which is the work of the Spirit making a Real change on the foul.,) But Juftification by Faith is not a part of San&ification. Therefore it is not Juftification in confeience.

The Minor is undenyed. The confequence of the Major is proved from the defcription of them both : Sanftification is the Real mutation on the Intellect and Will; on the Intellect, it is Illumination, acquainting us with Divine verities; On the Will, it is the entertainment of thefe as good, &c . Juftification in confeience, is Gods illuminating our underftandings to fee the Truth of our Condition, that we are righteous; and the affecting the heart to Rejoyce herein; both are a real change, and an illumination, whereas Proteftants have taken Juftification hitherto to be a Relative change, and diftinguHhed it from San&ification, and that in this refpedt.( Though executive Remifiion be a Real changej

Argument 16 1 If the Faith whereby we are juftified in Scripture

pture-fenfe,benot the fame aft of Faith, with that whereby we arefuppofed to be juftified in confcience, then the Justifications are not the fame: But the Antecedent is true -, therefore fo is the Confequent.

The Antecedent (which only requireth proof ) is proved by the defcription of each of them. The Faith whereby they feign that we are Juftifiedin confcience, is,fay they, a particular belief that my own fins are pardoned ; or that I am juftified, or righteous in Chrifts righteoufnefs, or that I am Elect; Or a perfwafion of this; or an Affurance of it. The Faith whereby we are Jufti-fled in Scripture-fenfe, is a believing the Gofpel, and thatChrift is the CMeJJiah , and an accepting of him as he is offered in the Gofpel : It is a receiving of Chrift Jefus the Lord : As many as receivedhim y to them he gives this power ; fob.i. 12. Or it is a believing in or on Chrift for Iuftification and pardon, and not a believing that we are pardoned already.The conclufion therefore cannot be avoided.

Argument 17. If Iuftification by Faith, be that in conference, and fuch as the moft learned maintainers of it affirm (that is, an immediate fupernatural Declaration of God to the foul, that it is abfolved, without our own difcourie to coifed it by way of Conclufion from other Premifes) then the duty of Examination, to try whether we be in the Faith, and whether Chrift be in us,feemsvain : But the Confequent is unfound : therefore fo is the Antecedent. The reafon of the Confequence is here, where God immediately by fupernatural Revelation declareth to a man that he is juftified, there is no ufe for his own reafonings and collection thereto : No more then of a Candle at noon: for Gods immediate Declaration is the fulleft teftimony : efpecially if it be fo convincing and deciding as the maintainers do affirm it. But all that are Juftified by Faith, according to them, have thefe De-monftrations, or Declarations from heaven •• therefore to all believers do they make examination ufelefs: which yet the Scri-* pture doth command.

Argument 18. If God juftifie all Believers by fuch an immediate Revelation or Declaration to confeience ( or any the like ) then Iuftification may be felt, and difcerned in fe, as fanctification may, and not only in and by its figns, caufes, effects , concomitants* But the contrary hath hitherto been the Doftrine of Pro-

Ee $■. teftanta,

( 214)

teftants,who have taught that ele&ion and Iuftification cannot be difcerned in themfelves but only by the figns.as fanftification,e£r. Argument 19. That Do&rineis not true, which contradi&eth the experience of the Generality of the Godly, in a cafe wherein their experience isfitfordecifion. But this Dodrine ( of the mod learned of that way ) that Juftification by Faith, is fuch an immediate Declaration to the confcience or foul, without the ufc of mans reafoning to colled: it, is contradictory to the experience of the generality ( the moft ) of the Godly, ( of my acquaint tance, fo far as I can learn ): therefore, &c. Sure I am, 1 know not my felf of any witnefs or Declaration of God to my foul* which was not in the natural way of difcourfe, (' though fuper-naturally excited, afiifted and fucceeded) ; the Intellect receiving the objective Species, and feeing a Rcafon for the Conclufi-on in the Premifes : and not that ever I knew any Conclufion, which is revealed neither in nature, Scripture, nor by humane te-ftimonie, without knowing the Premifes, and how it rifeth from them. Yet I confefs I have experience of ftrange unufual incomes of Light, and very fuddcnly, when I leaft expected it: but! it is only in a Revelation of Conclufions from Premifes, (hewing me fuddenly the reafon of things which 1 obferved not>or fought after before in vain. But never found 1 an immediate Revelation, Euthufiafm, or Vifion*

Argument 20. That Dodrine is not to be embraced which tends diredly to the deluding of fanatick, proud and melanchol-ly perfons, and to drive all fober Chriftians,or moft,to unavoidable defpair ; But fuch is this Doitrine, that all that are Juftified, have fuch immediate fupernatural Revelations, that they are juftified or pardoned, without the ufe of difcourfe to colled it : therefore

1. Howdire&ly doth this encourage every one that hatha ftrong melancholly, opinionated, or diabollically deluded fancy to conclude that they are Juftified by Revelation.

2. Hownecefifarily doth it leave the generality of fober Chri-ftians to defpair, who never felt fuch Revelations, when it is concluded that all the juftified, that is thefaved,muftfeel them.

3. What means is there to difcern delufions,from fuch Revelations

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

CHAP

(?*5)

CHAP. IX,

The reafons why I judge that the EleEl are notjuflified

from Eternity , nor at Chrijls death, nor while they

are Infidels or impenitent. And that we did not Merit

or fatisfie jujlice in Qhrifc but he did it in the per*

fori of a Mediator.

SECT. I.

HAving (I think ) proved that the Juftification by Faith, §, T that Scripture fpeaks of, is not the fame thing which they call Juftification in foro ConfciextU, or Gods Declaration to the foul, or fentence in the foul that we are juft or pardoned , I am next to prove that we are not juftified from eternity, or from the death of Chrift. 1 he former as diftind from the latter, I will fpeak of but briefly, and then fpeakto both conjun&ly.

i. TheEledarenot juftified from Eternity : I prove it thus.

Argument i. To be juftified, is either to be made juft, or wit-neffed to be juft, or maintained by Apologie to be juft, or efteem-ed juft, or fentcnced juft. But the Ele&areinnone ofallthefe fenfes juftified from eternity: therefore not at all.

Yet I deny not but a man may, if he will fpeak unfitly, put the name of Iuftification upon fome act that is eternal, and then if he fo fay, we are juftified from eternity, the thing thai he meaneth is ' true ; though the words ir the proper fenfe are falfe ? For the Major, if they have any other fit fenfe of the word Iuftification, when wc know it, we fhall know what to fay to it. For Dr. Twif-fes Non punire^ & Nolle punire, 1 have faid enough in another writing to it. To which I will now add but this. Should we grant

that

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that Remiffion of fin may be exprefled by thofe terms- it muft be on fuppofition of the exiftence of a Capable objed : that is, that it be about a guilty perfon. For as it is Effential to Ptwifb-ment) that it be propter peccatum Jot a fault ( real, or miftakingly judged fo, at leaft;, and if it be otherwife, it is but Affiidion and no Punifhment: So is it eflential to any. Nonfmire % or Nollepu-mre, which may be called Rem?ftion,that the party be guilty who is the objed. Yea and that it be an ad of God as Redor, of mankinde : ( or Angels in their cafe. ) Otherwife God might be faid to juftifie or pardon a ftone^r a tree from eternity, becaufe he doth Non panire t not punifh them* and Tootlepumre , refolve not to punifli them. Now God was not Redor of the Rational Creature, before the creature did exift; that is pall doubt: And as certain is it that man was not guilty from Eternity. If it be faid that it fufficeth that his guilt had an ejfe cognitum in God ; I anfwer, when that is proved, I will believe it.

1. As the guilt hath but anetfecogmtvm, fo the Remifsion can have no higher a nature, and therefore not have an ejfe Re ale : Nav it implyeth a denyal of Real exiftence in both : For as the *!T e c°g"itum of the guilt,is but Gods foreknowledge that it will be, or his knowledge that it is future, fo his Will not to punifh, is but a Drcree to Remit that guilt,when it is guilt indeed; and is no Remiffion of it from eternity.

2. A purpofe to punifh, is no obligation to punifhment, nor makes it due: therefore a purpofe not to punifh, is no Remifsion of any fuch duenefs or obligation.

3. Foreknowledge is an immanent aft, that puts nothing in theobjecl : therefore it makes if. not guilty, nor removeth guilt.

4. It is manifeft injuftice among men, to fuppofe a man guilty and capable of pardon or punifhment meerly becaufe it is foreknown that he will offend, if any could foreknow it.

5;. Foreknowledge makes no man immediately capable of punifhment : therefore it makes him not capable of pardon.

For the Minor, 1. That we are not conftituted jaft from eternity needs no proof. 2. That we are not witneffed, maintained by Plea t or fentenced juft, need no proof neither. I know none that will affirm them. The only doubt is, whether God efteem us not juft, or accept us as juft from eternity ? But this is anfwered fufficicntly already, and efpecially in my Reply to Mr. Kendal.

i. The moft learned deny that Gods fectet eftimatkm is anyju-ftification or pardon, nor fo to be called. 2. if k were, it muft be the eftimation of Ood as Reftorof mankinde : but he is not Redor from eternity. 3. God efteemeth not that to be true which is falfe , nor men to be what they are not : therefore he efteemeth not men to be guilty before they are guilty,nor juft before they are juit : Ob. God efteemeth us jultin time ; therefore he foefteemed us from eternity, becaufe efteeming is an immanent ad in God. Anfw. According to the commonly approved Doctrine in thefe high points, we muft fay, that as it is but Denominmone ex trinfeca>ot Relatione RationtifX moft-.That Gods Acts of Approving and Difapproving, efteeming juft,and efteeming unjuft, arediverfified and diftinguifhedjfo in the fame refpects they may and muft be faid to begin and end according to their objects, without any change in God. And therefore we muft fay that God efteemeth men juft, when they are jujft, and not before • For the fame Act orEfTence of God, which before was only denominated, A foreknowing that we would be juft, was not to be denominated, An efteeming us to be juft, till we are fo indeed. So much for that Argument.

^Argument 2. If we are juftiried from eternity , then we are juftfied without Chrifts fatisfaction as the caufe of it. But we are not Juftiried without Chrifts fatisfaction as the caufe : therefore.

The Major is evident, in that Chrifts fatisfaction was not from eternity, and therefore could not caufe from eternity. Nor was there any effect from eternity to be caufed by it ; Gods immanent acts are commonly faid to be God himfelf; and Chrifts Merits did not caufe God himfelf. They whom I oppofe, fay,that Chrifts death caufeth only the Rem latitat*, at non Aft urn volenti*. They cannot fay, therefore, as in the foregoing cafe, that it caufeth in ejfe Qogmto : or if they did, the fame anfwer will fcem fitcing to this cafe , befides what is now faid. But I need not contend where I have no adverfary.

The Minor I (hould think moft Chriftians (hould confefs* Without Blood there is no Remifsion : It is drift that is the Lamb of God that taketh away the fins of the world What need his blood be (hed for the Remifsion of fins, that were remitted from eternity > to do that which was done before. That

F f Doctrine

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Doc%ine which fuppofeth i. That God was fo prodigal of his Sons blood and funerings. 2. That there was no more need of the fuflferings and Merits of Chrift , then to manifeft what was done from eternity. 3. That no Eled man was ever guilty.no not Adam himfelf upon his fall ( unlefs he could be guilty , and not guilty at once. ) 4. That we are no more beholden to Chrift, then for doing a needlefs work, as to our Juftification and fafety; and accordingly are no more obliged by his favour to gratitude and obedience ; with multitudes of the like pernicious C onfe-quents, which I will not beftow the time diftin&ly to handle , or form into feveral Arguments ab abfttrdo;l fay,this Do&rine which fo fubvertech Chriftianity it felf, and makes it but a name and (haddow, cannot be true, it were eafieheretoheapupfortie Arguments from fo many Texts of Scripture to prove that there is no Juftification or Remifsion, but by Chrifts Death and Merits: but I know the anfwer of the Adverfary would be, that it is true of that fort of Remifsionand Juftification which Chrifts death' procureth, but not of that fort which is from eternity; To which I'ftepl'y, 1 • No Scripture mentioneth the divers forts of Juttification which they feign ( of which anon ) 2 . They have ill performed their parts in defcribing and diftinguifhing thefe two or three forts of Juftification or Pardon, which yet did lie fo much upon them. 3. For ought I know, they do totally deftroy the Merits of Chrift : For 1. Mr. E. and the common fort of them acknowledge that it is nvt nBum volenti*, but rem volitdm; which Chrift procured or caufed : fo that Aftive Juftification is hereby denyed to be any effect of Chrifts death: and how a meritorious caufe can work immediately on the efFeft,without working on the Agent, and whether the effcd of meritorious caufes be not dire&ly on the Agent, that he may produce the further erfed:, I have already d'efired Mr. £. tofatisfie me Though this fcruple may be well folved, yet I think, not by men of their principles. And what is the Res Volita ? Ifitbeonly Juftification in foro Confcienti&i it is unconceivable how Chrifts Merit can caufe that, without caufing the ad: of God. For the Declaration of our righteoufnefs to our felves, they fay is Gods aft: and the fenfe of this, or the knowledge of it, Chrifts Merits do not immediately effect : Merit is not terminated on our confidences. If they fay, It is Right to Juftification in confcience, that Chrifts Merits do

caufe.,

(219)

caufe, as the/to»W/^w; I anfwer , no Right nor real benefit can come to the Creature, ( who is wholly Gods own, and at his difpofe) but by the Will of God , granting it as the efficient caufe : if therefore Merit be no confideration , caufmg Gods Will to grant that Right, there will be a difficulty in (hewing how it immediately caufeth the Right itfelf,efpscially to Vs. And perhaps it will anon appear, that chey leave nothing to Chrills death to do in this neither ; but that according to them, we had Right to all this, and much more,from eternity.

2. The words of the molt fober and learned man that I know of/nat writes this way, are thefe, Here Mo things may be obferved; Mr. /. Own. I. What we afiribe to the 'JMerit of Chrlfl : viz. The accomplifi-ment of that Condition, \*hicb God required to m*ke way, that the Obligation which hehad freely put upon himfelf might be in atlujl force* And fo much ( borv rightly^ I le.we to himjelf to confidtr ) doth Mr. Baxter aflign to our iVorkj : TheJ,l6. p. 140.

And all know,that a Condition as fuch, is no caufe, but an Antecedent or Can/a fixe qtsAnon. And is not the death of Chrift then fairly advanced, and his Merits well vindicated ? My con-ftant affirmation is, and ftill was, that mans works are not in the Jeaft degree truly and properly meritorious.and that they are fuch raeer Conditions of falvation(not of our firft Juftifi«ation)as that they are no caufes of any right we have (no not to a bit of bread, much lefs ) to Heaven. Do not thefe men well defend the honor of Chrifts Merits tr "*n, if they give no more to them, then I do to mans works ? viz. to be no meritorious caufes, fo much as of an hours temporal mercy ? that is, To be properly no Merits at all : It feems to me therefore that they do by their Doctrine of eternal Juftification or pardon, not only deftroy Juftification by Faith, but alfo all the Merits of Chrift,and leave nothing for them to do, for the caufing of our pardon or Juftification before God. Nay, whether this learned man can make Chrifts fufferings and obedience fo much as a bare Condition, let them confider that read him,affirrning that Conditions properly muft be uncertain: and nothing is fotoGod : therefore there can be no Condition with God : therefore Chrifts death could be none.

Ffz SECT. '

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SECT. II.

ID lit I will fay no more diftin&ly to this immanent eternal Iofti-^ fixation, but fpeak to it and the other fuppofed J unification before Faith, both together ; fordifpatch. For all Arguments that conclude againft J unification before Faith in general, will more evidently conclude againft this fuppofed a& from eternity, then that fuppofed ad, at the undertaking or death of Chrift.

And here it will flrft be requifite, that we may not make the quarrel or difference feem greater then it is, that wedifcern how much of our controverfie is about the meer name of Remifsion or Juftification, and how much about the Thing or Doclrine.

i. It is agreed on both fides, that God doth from eternity foreknow every fin that men will commit in time; and that he De-creeth to pardon ( aftually, and infallibly, and immutably ) all the fins of his Elect.

2, It is agreed on both fides,that Ghrift gave himfelf a facrifice and Ranfom for the Ele6t • taking upon him thofe fuffcrings which he underwent, that we whohaddelerved everlafting fuf-fering might efcape.

3 I yield more then they defire or agree to, that Chrifts facrifice was a fufficient fatisfa&ion for the fins of the whole world, and not for the ElecT only $ and that it was not only the fins of the Elcd, which were the caufe of Chrifts fuffering, but of fallen snankind in general.

4. It is agreed on both fides.that Chrift dyed not for all alike, or with an equal intent of pardoning and faving them : But that he had a fpecial intent infallibly to pardon and fave all his Ele&; and them alone : And that the Father had the fame intent in giving his Son to death $ and therefore gave him the Eleft to be infallibly (zv^d.

5. Itis agreed onboth fides^tbat Chrift did perfectly pay the Ranfom which he undertook, and left not any part unperformed : andthathe overcame Death and Satan, and was Difcharged by

Gods

(Ill)

Godspublick Declaration,and that in him God was well pleafed, This much we agree in.

The firft thing now to be handled, wherein we differ, is, de no-mine % Whether all, or any part of this be to be called the Jufti-fication of any particular perfon, not yet believing or born.

Conclu. x. I affirm, that It is not fit to fay that We are fufiified by all or any of thti, before Vre are born, or believe.

Argument i. If the Scripture never call this our Juftification, ( or fay we are Juftified before we are born, or believe ) then we may not fitly fo call it- But the Scripture never calls it fo, ( nor fo affirmeth) .«therefore we may not, &c*

For the Major, I take the Confequence as granted to be good, on this explication: That I do not fay that in no cafe it is fit to take up any Name which the Scripture hath not ufed: but in thii cafe it is not fit. For i. We fhould not depart from the language of Scripture, in facred things,without necefsity : But here is no necefsity: therefore, &c. 2. Specially if it be a point of fuperna-tural Revelation, and not naturally known. But this is fuch: therefore. 3, And fpecially if it be a controverted point, where new made terms, or altering of terms in the application to the thing, may foment differences, and cloud the Truth : But this is fuch; therefore. 4. And alfo fpecially, if ic be in a cafe of great moment, where miftakes are more dangerous. But this is fuch; therefore, &c. 5. And efpecially if it be a Name or Word , which is very frequently ufed in Scripture in another fenfe, and never id this fenfe : For then it isworfe to ufe that word to a fenfe different from that of Scripture, then to devife words that are not in Scripture at all: For it tends to lead men to a Mifundcrftanding of all thofe Scriptures that otherwife ufe it. But that is undeny-ably the prefent cafe: therefore, &c % So that I think I may fafely conclude that it is not fit nor fafe to depart from the Scripturc-fenfe in the ufe of the word Juftification here.

And for the Minor, that Scripture never fo ufeth this word. To avoid the tedioufnefs of reciting every Text where the word is ufed, and examining them as to this point, it may fuffice 1. If you will turn by your Concordance to the Texts , and perufe them impartially, you may fatisfie your felves. 2. If we only fpeak to thofe Texts that are pretended to fpeak in this fenfe: it is enough. We have often urged the Antinomians to cite one Text of Scri-

' F if 3 pti

came peccato res.

(Ill) pture that faich, fVe are fuflified before rvetoere born^ or do believe; and we could never yet fee one produced that had any ftrong appearance , of-fpeaking inthatfenfe. Nor do I remember any more then two, that ever I heard produced, with any (hew of Reafon.

The firft is that Rom. 4. 5. To him that workeih not, but believ-

etl? on him that Juftifieth the ungodly, hii faith u counted to him for

Righteoufnefs. The forementioned learned man faith , Terhaps

Vv 7 0. a '-i° l ^* 4 ma, y be the f unification if the ungodly^mentioned Rom. 4.

God Abfolvlng aftnner in heaven , by accounting Chrift unto him,

&c. To this I have faid enough againft Lud. filvinw , to which

1 refer the Reader.

see Anton. *• T K Text b Y ungodly , plainly means (in my judgement)

Fayus on the unjufl ; God makes thofe juft , by giving them part in Chritt,

Text, Syrus who are unjuft by their own fins.

Imerpresle- 2 . The common anfweralfo, is far liker to truth then their llnteDeccato ^xpofition: viz. that it is in fen j u divifo, he that was ungodly, {and that in the fame moment of time wherein he was juftified ) and not he that was fo in order of nature after Juftification as well .as before, yea and in time too.

3. Ungodlinefs is by molt Divines fuppofed to be oppofed to fandification, and not to our firft Faith : and they judge commonly ( till Mr. Pemble) that Faith goes before Juftification and Sandincation. And therefore it might be faid that the perfon juftified is ungodly, as being unfandihed ; but not an unbeliever, if they fay, Can a Believer be unfandified ? I anfwer, There is no moment of time, wherein a Believer is unfandified : but becaufe in order of nature a man is firft called , and then a Believer, and then juftified and fandified, therefore Justification going before Sandification,and after Faith, the objed muft be accordingly denominated , quoad momenta ratioms, non tempore ; and we muft fay, God juftifieth an unholy man, ( becaufe he is not holy in order of nature till after Juftification ;) but not that be juftifieth an unbeliever, becaufe he is in order of nature a Believer firft. Though I fpeak not this as giving you any opinion of my own in this point, yet it being the common Dodrine of the • Proteftant Churches, (hould not by Proteftants be flighted.

4. At leaft they that bring this Text to prove the Juftification of the Eled before believing, muft confefs that there is no fuch

words

words in the text. And therefore they that will affirm that ungodly is as much as unbelieving , their bare word is no proof •* and therefore we muft expect fome better, or take the point unproved.

5. Nay,what need we more words with them, when the Text twice over tells you what ungodly ones are J uftified , even Belie-vers : It muft be, He that believethon him that Jufiifieth the ungodly, and it is his Faith ( that) is imputed to him for righteouf-nefs : And this man is not an unbeliever.

The fecond text cited to prove Juft if cation to be a word applicable to the eternal aci, or to fome before Faith or exift-ence of that perfon,is Rom. 8. 3 3. ivho frail lay any thing to the charge of Gods EUcl I It is Cjodthat jujlifieth , Vrho is he that condemneth ? it u Chrifi that dyed, yea rathtr that is rifen again , who is even at the right hand of God , who alfo maketh intercefsion for us: Anfw. The whole fcope of the Chapter (hews that it is-the fenctified Elect that are here fpoken of, and not any other. It is they that are tn (fhrift Jefus^ that walk^ not after the flefh , but after the Spirit , to whom there is no condemnation. V. 1. to 14. It is the) that are led by the Spirit of God, and fo are the Sons of Qod. V, 14. That have received the Spirit of Adoption, v. 15. Having the Spirit bearing them witnefs that they are the children of God* V.16. That are heirs , and joynt heirs with Chrifi, v. 17. That have Hope and Love to God, v. 24. 28. and are Saints, v. 27. And God doth exaElly tell us his order ofgiJts.v.yo.Tvhere calling goeth before. Jufiification. In the very text it is plain; 1. It is fuch Elecl ones as are chargeable and con&emnable, if God did not juftifie them. But foare not any unborn. 2. It is fuch as the world is apt to ac-cufe and flander,and condemn , and this is fpoken to encourage them againft fuch furTerings from the world; But the world doth not fo perfecute the Elect while they arc unconverted, and run with them to all excefs of riot, and are foolifh, difobedient, fer-ving divers lufts and pleafures: but when they break from their captivity, and efcape the pollutions of the world. 3. It is fuch as CJirift is interceding for, as for ftrength and perfeverance. 4. It is fuch as Paul was confident (hould perfevere,and nothing feparate them from the Love of God.

2. And , though I do believe that there is an. Abfolute Election of Individual perfons to Faith and Salvation , yet it is certain,

(2>4)

tain, that the worck£/<?#, and Elettion, do often fignifie that which is in time, if not far more often then that which is from eternity : When God by his Spirits effectual Grace doth c hoofe one, and pafs by another, this is (executive) Election, andthefe i'o 1 actually chofen or taken out of the world to Chrift, are Elect: and this is the moft ufual. fenfe of. the word in Scripture , as I think.

3. The Text fpeaks of fuch asGodhimfelf doth not condemn ; but God by his Law doth condemn all Unbelievers, the Elect as well as others; though not with a Peremptory, Remedi-Jefs Condemnation Eorhe that believeth not is condemned already : And God hath concluded all under fin. God chargeth with fin , confcience chargeth them, and others may charge them. I conclude therefore that this Tixt cannot be underftood of Infidels.

Argument 2. If the name Juftificatien be not fitted to the nature of the thing,z//*.. of the Decree of God to pardon us,or the prefent immediate effects of Chrifts fatisfaction, as to us, before we did exift : then it is not fit to be ordinarily applyed thereto : But the Antecedent is true : therefore fo is the Confequent. Here we (hould examine the nature of the thing it felf, and the fenfe of the word, but the former will be our work anon, when wc come to fpeak of the Real or Doctrinal difference between us in this point; and the latter is oft enough done by others. I proceed to the next verbal difference.

fond*, 2. The name of Pardon or Reconciliation is not ft to be given to Gods eternal Decree of Pardoning^ or to any eternal att t or any aft not procured by the Mediation of J ejus Chrift. The proof is the fame with the former. There is no word of God (that ever I obferved, or heard produced by any of them to that end ) that doth fo ufe the word Pardon or Reconciliation. He that faith rWe is any, let him prove it if he can. I admire that they neither do fomething in it, or give up that caufe, being fo much provoked to it as they have been.

Conclu* 3. Thoughthe names of Reconciliation, and Taking or Purging away fin, {andperhaps Pardon) may be applyed to that -which Chrift hath done for us with God , by his Merits , before we believe or Were born, yet fhouldit be very fparingly , ank never but With fufficient caution to difcover , that we mean not an Abfolute ,

Aiiual

C«5)

sAclual Reconciliation of any man^norfuchapArdoningjurgingjsr taking away his fin.

The reafon is,becaufe i Scripture ufeth thefe words thus,but very feldom. You hear not any actatChrifts death called by any of thefe names, once, for many times that you hear of pardon to Believers, and Reconciling them to God, &c. 2. You never read thefe words fo ufed in Scripture, but with fufficient cautionary light ( there, or neer at hand ) to acquaint us, that it is not perfonal, actual, abfolute pardon or Reconciliation that is meant : and ufually this is done two waies; i. In that the Reconciliation or pardon mentioned fromChrifts death, before the finner was born, is never mentioned ("that I know of ) with appropriation to the Eled, or any fort of men more then others, nor with exclufion of any finner, but as a common Reconciliation or Pardon : Now it is certain that all men attain not to an abfolute, actual pardon and Reconciliation. 2. In that when the Scripture doth mention Reconciliation or purging away fin, &c, as done before we believe, it either prefcribes us fome Condition or Means by which it may be made Ours in particular, or elfe fome other way makes it manifeft that it is not yet ours , any more then the reft of loft mankinds. Let us perufe the particular places.

The moft remarked text, and moft urged by them that we op-pofe is, 2 Cor, 5. 19. That God was in Chrift reconciling the World unto him/elf not imputing their trefpajfes to them, and hath committed tons the word of Reconciliation : Noty then Vce are Embaffa-dorsfor Chrift, as though God did befeechyou by us ; We pray you in Chriftsflead, be je Reconciled to God.To this I have fpoken againft L. Colvinm,

Note here, 1. That the Text faith not, God was Reconciled to the world, but Qod was Reconciling the world : He did much, and as much as concerned the fufficiency of a Sacrifice > Ranfom and Satisfaction towards an actual Reconciliation, which through their own wilful rejection, many do mifs of.

2. Note that the Tex* only faith, God Was Reconciling* &c. not Imputing their fin. Not that he did not at all impute fin to them : but he was then, not dealing with them according to the defert of their fin, but in mercy : So far was he in that work from imputing fin to them, or then charging it on them , that he was pro-

G g viding

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viding a fufficient Remedy for the pardon of it, if they would accept it freely given.

3. Note that it is not any fpecial fort of perfons, that are here fpoken of, buz the world ; whether fimply confidered, as the whole race of mankinde or whether the Gentiles as well as the Jews: it is to avoid an exclufion of any, and not to exclude any ; and therefore it is not meant of the Elect only.

4. The next words moft plainly (hew that they were not yet. actually reconciled, when the Office of EmbalTadors is appointed, to befeech men in Chrifts ftead, and as if God did it by us, to be reconciled to God. If they were Reconciled already, what need Minifters befeech them to be Reconciled ?. I remember Deii and other Antinomians fay, that God. was reconciled to them,, but not they to him : but this vain objection I have anfwered in two former writings already.

The 2. Text that is urged, is Job* 1. 29. *Beholdthe Lamb of God, that taketb away the fin of the world. Here note 1. The text faith not that, He hath taken away, but hetaketb awaj^ as Eraf-mus and Bez,*^ fignifying his continued ad: in taking away fin : So that it faith nothing of taking it away before we believe. Bez>a thinks John pointed to Chrift in reference to his Baptifm, to (hew them that it was by vertue of Chrifts blood, that the fins of the baptized were taken away. 2. The word hereufed may figni-fie the taking away of fin it felf in its power , as well as Guilt : And though we may not expound it as Grotim doth, of taking away fin it felf only, yet we may well do as other Expofitors do, extend it to both. Bez,a blames them that reftrain it to the taking away of Punifhment only, and himfelf expounds it of both, Punifhment and Power of fin. Now it is certain that Chrift took not away the Power of fin, or fin it felf before we were born, or did believe. 3. Note that, if it were granted that it is meant of taking away fin, at the time of Chrifts death, yet it would prove but a common taking away, and therefore not an Abfolute and A&ual pardon:For if it be founderftood,the world will never be proved to be meant of the Eled: only.

Another text that is ftronger in appearance then this, for the phrafe in queftion, is Heb. 1.3. When be bad by himfelf purged our fws, fate down on the right hmd of the A4a]efiie on high. To which I fay, 1. The text faith not he pardoned or Juftified us,

but

but he made a paretic* , as the words arecxpredy. 2. They whom we in this oppofe, deny not but that it is the fin it felf, or power of it, as well as the guilt, that is purged away through the blood of Chnft : yet none will fay that fin it felf, or theftrength of it is purged away, before we are born or believe, but only that Chrift made a Purgation,which fhould in time, being applyed, effectually , and a&ually purge us from fin. 3. The text having reference to the Jewifh facnrices, doth plainly fpeak of Chrifts blood as a price or facrifice • and only intendeth that he did make a fufficient Purgation of our fins, quoad pret-um y velfacrificri per-fettionem : as far as concerned him as facrificer" of himfejf. He did all that was bis part on the Crofs to do ; though there remained more to do in ihe application and conveyance of Right to particular perfons, by his Word and Sp.rit : It the High Prieft had offered a facrifice for the fins of an obftina r e impenitent (inner, he had not thereby made a legal effectual Purgation of his fin , fuppofing the (inner, at leaft, to declare h<s Diifcnt and Impeni-tencv. Yet it ts lb much that Chnft hath done before we believe, that we may ieeilenfon why it may bear the name o^Vnr^tion or Reconc 7,3*; becaufeit is a Pardon fufficiently purchafed by him, and grimed freely by God to all that defufe itnot, when it is offered them. It a Kings Son pay a Ranfom for ic o. Traytors, and his Father giant and feal them a pardon, is it not fit or tol-lerable language to fiy,the King hath pardoned thefe men, or the Prince hath bought their pardon > Yet it is no adual pardon, till they confent, if we ftippofe it to be granted on Condition of their Confent or Acceptance. And fo reafonable, fo naturally necef-fary is that ConJi:ion,that itisnotufed to be expreflfed in Pardons or the like Grants,bat implyed; But whether exprefled or not, it is in the nature of the thing moft commonly fuppofed : And if it did run in an Abfojute form, yet is Acceptance (till implyed as an unquestionable Condition, and as to it. the Pardon ; s not intended to be Abfolute. Vet if fach a Pardon were brought to a Traytor at the Gallows, and he refute it, and be hanged ; men would fay, that Tke K *g «r S Pardon fuch a manjst t

heVQiljxlly refuftd

I know no other texts that have neerfo ftrong appearance of favouring their caufe,as thefe cited, efpecially the Iaft,and therefore I (hall not need to mention any more , but come to the Do-drinaldifference. Gg 2 And

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ANd here it is hard to fay wherein we difagree, becaufe they agree not among themfelves, fome faying one thing , and feme another. Moft ©f them fay, that we are a&ually pardoned and juftified in Chrift at his undertaking to dye for us ; and that it is but the knowledge , and comfortable feeling of this that is wanting to us: Mr. Crandons words arethefe in his Epift. Dedic. Juftification a4 an Immanent atl in God : Asa&mlly compleatedin the Redemption which is by fhrifty and in Chrift ; both thefe before we believe. So that it is Adual and Compleated JuftiHcation, which they fuppofe to be before Faith. Many of them ufe to ex-prefs themfelves, that Chrift being the Pjiblick perfon , herepre* fented all the Eled,and they dyed in him, and fatisiied in him,and were juftified in him.

The forementioned Learned man, makes the ground of the Eleds Abfolution to be, they dying with him t as he fpeaks : and faith that Chrift is Reckoned to #*,and Cjods Reckoning Qhnft in our •prefentfenfey is the imputing of Chrift to ungodly unbelieving firmer J for whom he dyed, Jo far as to account him Theirs , to be flow Faith and Grace on them.for his fake. And If then this be done for Chrifts fake* rten is Chrift made ours before we believe : And / cannot conceive holfc any thing Jhould be made out to me for Chrift , and Chrift himjeif not be given to me. And the Queftion he offers is this s Whether ^Abfolution from the guilt of fin, and Obligation unto Death , though not as terminated in the Confidence for Qompleat fuftification, do not precede cur AUual believing ? So that this learned man feems to judge that the name of Compleat Jufti cation is proper to that in Confcience , and not to be given to any before. He feems alfo to judge that Juftification hath Degrees and Parts at many ioo or icoo years diftance one from another: Or elfe Abfolution at leaft hath , which we have hitherto taken for the fame thing with Juftification. For as he calls this in confcience, Compleat purification; So he faith Abfolution in Heaven^ and Juftification ^differ as Part and Whole. By this much it may be gathered where our difference lyeth infenfe, as well as terms. We will except then Juftification as Terminated in Confcience^ and fpeak to that which is terminated, or ( pafsive fumpta ) confift-nhin ourmeer Relation, of being Juft : Of all the forementioned

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oned forts of Juftification that will fitly bear that name ( I mean of A&ual Juftification of fuch perfons,) the firft in Order is Confiitutive Juflficjtion, or Making tu luft : and therefore if I prove that this is not before Faith, it muft needs follow that the reft are not. I confefs the grounds of their miftake do call lowdeft for a Confutation, i. That We dyed Kith £V;/?, or fa-tisfied in him , or fulfilled the Law in him. 2. That Chrift is given to us in fpecial manner more then to others, (the not-Ele& ) before we believe. Againft both thefe I would oppofe thefe two Conclusions.

I. We did neither Really, nor in Gods Account, Dye with Chrift when he dyed, nor in him fatisfie Gods Juftice, nor fulfil the Law. Con. 2. Though Chrift were given for the Eleft, more then others, yet is he no more given to them then others, before they are born, or before they have Faith.The firft of thefe isoffo great moment, and is the heart and root of fbmany Errors, yea of the whole body of Antinomianifm, that I had rather write as great a volumn as this againft it,then leave it with fo brief a touch as here I muft do, if 1 fhould particularly fall upon it.Let it therefore now fuffice, to tell the Affirmers, that it is their part to prove it, which I think, they will never be able to do , while Scripture is taken for Gods Word.

SECT. III. §.3.

IWill come therefore to the point in queftion, and prove this Conclufion contrary to theirs. Conclu. 2^0 im* novp living was /uftified, Tardoned, or Abfol-ved aft u.:lly from the guilt of fen> and Obligation to Dearth , at the time of (fhriftsdeath, or undertaking, or from eternity , or at any time before he U\« born* or before he did believe ; ( or being an Infant^ had a Believing Parent,)

Though I think it reasonable that the Cafe of Tnfants and * imean mi Heathens that hear not the Word, fhould be * laid by in this whether tl difpute, leaft the cafe be carried into the dark, and men argue 4 ^>^/(£ minis snot is* wanner.

• 030) I put the Conclufion in their own terms : To me and other men, all thefe ( or 3 at kaft ) are one and the fame thing , v z. To be a&ually juilified , and pardoned, and Abfolved from the guilt of .death, and Abfolved from the Obligation to Death or Punifhment. Guilt is an Obligation to Punifhment ; at leait , Guilt of death diftind: from the nieer Reatus Cttlp*. i he diflbi-ving of the Obligation to Punifhment, is Pardon ( that is the true Nature of pardon.) Pardon is taken by fome to be the whole of Juftificationjand the fame thing ; though notionally differing : by others to be part of it, and Imputation of righteoufnefs the other part : or Accepting us as Righteous, as others. Jf therefore we are Abfolved from the Guilt of Death, and from the obligation to Punifhment, then we are certainly pardoned and jufti-fied. And this muft be in Law-fenfe, as to. Right and Title, and Conftitutively, at leafti For it is the Law that obligeth us to Pu-ni(hment,andconcludeth us under guilt : therefore if the Laws Obligation to Punifhment be diffolved, then in Law we are par* doned and Conftituted Righteous; This is it therefore that I deny , and (hall now confute ; and in this fenfe I fhall difprove the pretended pardon and Juftification of the Eled, at the undertaking, or death of Chrift.

Argument 1. From Jch. 3.18. He th«t Believethon him y is not condemned : bm he that helUvethnot t ii condemned already, tie that is condemned, is not pardoned, abfolved or juftified : He that believeth not, though Ele&, is condemned • therefore.

I know nothing that can be faid againft the Major, but that he may be condemned in one kind, and yet abfolved in another. But that is nothing to the Argument, as long as Condemnation and Abfolution are here taken in the fame kind. Abfolution , as you heard, is taken for Diflblving guilt of Death, or Obligation to Punifhment, or Abfolving from thefe: And Condemnation here muft needs be taken as oppofite to that kind of Abfolution: for to that in confcience it is not oppofed, as I have already proved : And to that at Judgement, wl ether by Witnefs, Advocate, or Sentence, it cannot be here oprofed : For many that are now condemned as unbelievers,{ball celieve. and then be Abfolved.

The common anfwer is againft the Minor,ihat the Text fpeaks only of fuch Unbelievers, as fhall fo live and dye, and are not Eleft : But when that is proved , they fay fomething. In the

mean

f*30 meantime, if Chrift fay without limitation, that He that Beltc-veth not is con donned already ; We (hall take it for a Contradiction and not an Expofition, to fay, the meaning is, Not all that believe not are condemned, but they that fhallfo live and dye : Elfe I know not what Scripture may not be thus perverted. So Orioen, or any of that mind might have faid, that the Text which faith, Their norm dyeth not, and their fire u not quenched ; is not meant of all the d.imned, but of thofe that continue there Impenitent and Unbelievers.

Argument 2. They that are dead in Trefpaffes and Sins, and by nature the children of wrath, even as others, were not juftified, abfolved or pardoned, as aforefaid, in Chrift,before they believed or were born. But many of the Eled were ( after Chrifts death ) dead in trefpaffes and fins, and by nature the children of wrath* even as others • therefore.

I think the Major needs no proof. The Minor is exprefTed, Bphef. 2.1.5. All the anfwer that is commonly given is, that They were Juftified in Chrift , and yet children of wrath in them-felves : But what is the meaning of in Chrift , and in themfelves ? One man hath but one perfon, and that cannot be at once juftified and condemned, in the fame kindf Its like they mean as Mr. Eyre exprefTeth himfelf ; that it is not we that are the fubjed: of that Righteoufnefs, but Chrift. That is plain dealing : but then it is undenyable that it is not we that are juftified by it, but Chrift: For no Accident is ours, or can denominate us * whereof we are not the fubjed.

Argument 3. From Ephef. 2. 12. At thtttimeye were without Chrift ^ being aliens from the Common-wealth of Ifrael , and firangers from the fovenar.ts of ^Promije^ having no hope,and without God in the World. They that are thus without Chrift , Covenants of Promife, Hope, God, are not in Law Abfolved from the guilt of death, and obligation to punilriment : But fuch are many of theEleitjif not all before they believe: therefore.

Argument 4. From Tit 3. 3,4, 5, 6, 7. For We onr felves rverc fometimesfooli(h, difobedient^ &c. But after that the kindnefs and Love of god our Saviour, toWard man appeared : not by works of righteoufnefs Which we hwe done , but According to his iJMercj hefaved wj, by the Wiffj'ng of Regeneration y and renewing of the Hcly-Ghoft^yvhichhejhed on us abundantly^ through Jefus C^' ri fi

our Saviour ; that being juftified byhis Grace, we Jhould be made heirs according to the hope of eternal, life. T f ws are not juftified nor made Heris before the wafhing of Regeneration, then we are not Juftified or Abfolved from the guilt of death , before we believe or were born : But the Antecedent is true (and plain in the Text :) therefore fo is the Confequent,

Argument 5. They that are under the Curfe of the Law,(that is, obliged to death eternal by it) are not juftified, or abfolved from the guilt of death. But the Eled before Faith are, at leaft many of them, if not all , under the Curfe of the Law : therefore.

The Major I fuppofe will be granted ; for the Law to curfe men to death, when the Obligation to that death is Diffolved, and they abfolved from it, is to contradict it felf or God.

The Minor I prove thus. They that are of the Works of the Law, are under the Curfe. Many, at leaft, of the Eledfc before Faith, are of the Works of the Law : therefore they are under the Curfe.

The Major is the Word of God, (jal. 3. 10. For as many as are of the Works of the Larv^are under the cttrfe.The Minor is plain, unlefs no fuch Jew or Legalift be convertible.

Argument 6, If all are concluded by Gods Laws under fin, that the Promife by Faith of J efus Chrift might be given to them that Believe , then theElecl: are not Abf.lved from the guilt of fin or death, before they believe ; But the Antecedent is Gods Word; Gal. 3.22. therefore.

Argument 7. From Rom* 3. 23. 9. IO. 19, We have before f roved both lews and Cjentiles f hat they are all under fin.For all have finned and come fhort of the Cjlory of god. There is none righteous, no not one. That all the World may become guilty before God. They that are not righteous, but have finned and come fhort of the Glory of God, and are nnder fin, and guilty before Godjare not Abfolved from the guilt of fin and death, nor Juftified : But fuch are the Ele& before they believe: therefore.

Argument 8. From Rom. 5.13, 13,14. Death faffed upon all men, for that all have finned : For until the Law fin was in the world : but fin is not imputed Where there is no LaW ; Neverthe-lefs death required from Adam to Mofes, even over them th*t had not finned after thefimihtade of Adams tranfgrefion } &c, -But not

as

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as the offence ,fo is the freeGift , &c. Thofe," over wtiom death reigned, (according to the fenfe of this text') through the Imputation of fin, both original and actual, were not Juftified or Abfolved from the Guile of death» before they were born, or were Believers : But fuch were thofe to whom the free Gift came for Juftification by Faith in Chrift : therefore. I take it for granted that thofe whom I difpute againft, do take the efficacy of Chrilts death to be immediately after the fall, or that Adam was fentenced, and the Promife made, and not only fince the time of his a&ual dying.

Argument 9. From Rom.yi 5,16,17,18,19,20, 21. Thofe men are not yet abfolved from guilt, and Juftified or Pardoned, over whom fin reigneth unto death , on whom judgement is come to condemnation , that are fo made finners, as not yet to be made righteous, juftified, or have received the free gift : But fuch are the Eled before they believe: therefore.

Argument 10. YromRom. 7. 1. Know ye not, that the Law hath Dominion over a man as long as he liveth ? They, over whom the Law hath Dominion, are not Abfolved from its Obligation to Punifhment .• But fuch are the EIe& before believing ( all or fome ) verf. 4. therefore.

Argument 11. Thej that are the Servants of (in free from right e-oufnefs , doing that rvhofe end and^ages is death, inVrhom fin did Work, to bring forth fruit unto death, that are not under Grace , but under the La^ % &c. are not Abfolved from the Laws Obligation to punifhment, nor pardoned. But fuch were the Eled ( all or fome ) before believing, flow. 6.14,15.13.16,20,21,23. and 7. 5. therefore, &c.

Argument 12. From Rom . 8.1. There U therefore notono Condemnation to them that are in Chrift Jefus, that wjII^ not after the flefi 9 6ut after the Spirit. This plainly implyes, that till men are in Chrift Jefus, there is ftill Condemnation to them. Thofe that are not yet freed from Condemnation, are not Juftified, abfolved, pardoned : But fuch arc the Eled , till they are in Chrift Jefus : therefore.

Argument 15. From Rom. 8.1,6,7,8,13. They that have that carnal mind which is'death, and enmity againft God, and cannot pleafeGod,andfhalldie, if they hold on , thefe are not yet Juftified, Pardoned, or Abfolved from the Laws Obligation

H h to

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

Argument 14. From Rom. 8. 2. He that is not made free from the Law of fin, and death, is not abfolved from the Laws obligation to punifhment. But Paul an Eled man, before he believed, was once not freed from the Law of (in and of death: therefore.

Argument 15. From Rom. 8. 9. If any man have not the Spirit of Chrift, be is none of his. He that is none of Chrifts, is not Ab-folved from the guilt of death. The Eled that have not the Spirit of Chrift, are none of his: therefore. Though they are chofen by him, they have no Legal Right to him.

Argument 16. From M.8.24,32,3 3,34,36.They that are yet in their fins, and not made free by the Son, are not Abfolved from the guilt of death : But fuch are all Unbelievers, though. Eled -.therefore,^.

^Argument 17. He that lies under the Threatning , that he (hall not live ; he that hath no life in him, ( neither of Juftifica-tion nor Sandification ) fuch are not Juftified or Abfolved. But they that cat not the fkfh of Chrift, and drink his blood , have no life in them, and ( except they do it) (hall not fee Life. lob, 6. 53,54,57,58, 59. Read the Text, and note that it is not upon the meer (bedding of Chrifts blood, but on the eating of his flefh,and drinking of his blood by Faith, that we receive eternal life, in the beginnings and right to it.

Argument 18. FromT^/. 5. 5» Thou hat eft all workers of Iniquity. Thofc whom God hateth, he hath not yet Juftified or Abfolved from the guilt of death. But the Eled before Conver* (ion God hateth : therefore. The Minor is proved : God hateth all workers of Iniquity, the Eled before Converfion are workers of iniquity: therefore.

I know this is a hatred confident with the Love of Eledion and Redemption : but not with the Love of adual Reconciliation, Remiffionjuftification or Abfolution from the guilt of death-For this Hatred is, when God ftands related to them as any enemy, according to the terms of his Laws, which is, while the ef&dsof Hatred, that is, Deftrudion remains their Due according to * Law* And this cannot be when they are abfolved from that obligation and pardoned*.

Argument 19. From 1 loh, 3.8,10. 7. Let no man deceive you :

he

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he that doth Right eoufafs^ u Righteous, even as he is Righteous. He that commit teth fixji* of the Devil &c. In this the children of God are manifefied, and the children of the Devil : whofcever doth not ri^hteoufnefs, u not of Cjod , neither he that loveth not his Brother. They that are not of God, nor Righteous, nor are the children of God , but are the children of the Devil, are not yet Juftified, Pardoned, Reconciled and Absolved from the guilt of death.But fuch are the Eled before converfion: therefore. The Minor is too evident. They that do not Righteoufnefs, nor Love their brother, are the children of the Devil. The Elc& before Converfion do not righteoufnefs, nor love their brother fat leaft fome of them ) : therefore.

Argument 20. From 1 Joh* 3.14, 15. fVeknow thatfte have faffed from death to life, becaufe Vve love the brethren : He that loveth not his brother, abideth in Death , &c. He that abideth in death, and is not pafled from death to life, is not Juftified , Pardoned, or Abfolved from the guilt of death. But the Ele A before Converfion abide in death, and are not pafled from death to life: therefore. The text proves the Minor. He that loveth not the brethren abideth in death , and is not paffed from death to Life. The Eleft before converfion, love not the Brethren: therefore. Death here is not only the power of fin, but the guilt of death : and life is not only holynefs, but Relative life alfo , and Right to life eternal.

Argument 21. From 1 JW-$.10,11,12. He that believethnot, hath made God a Ljar, &c. He that hath the Son, hath life , and he that hath not the Son'hath not life. He that hath not the Son , nor that lire which God hath given in him, is not yet Abfolved from the guilt of death, nor Pardoned, nor Juftified .The Eleft that yet believe not, have not the Son, nor that life which God hath given in him : therefore, &c.

Argument 22. Heb.ll.6. Without Faith it is impofsible to pleafe Qod. If it be impofiible for the Elect to pleafe God without faith, then they are not aSually reconciled to him, nor pardoned, nor abfolved from the guilt of death without Faith. But the Antecedent is true, therefore fo is the Confeque nr.

The common Anfwers, (and all that I know of) that are made to this, are thefe two. 1. That the perfon is not in himfelf, but in Chrift only Pleafing or Acceptable to God, without Faith :

H h 2 and

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an d then in himfelf acceptable when he believeth. To which I Reply; Jf by in himfelf, they mean Outfit/*, that Chrift, and not he himfelf is the Object of Gods Acceptation, or that God is well plcafed with them, habetnr propofitum, they grant what I de-lire : It is not the Unbeliever, but Chrift that is righteous too : therefore let Chrift be the fub ject denominated only, if he be the only Object of Acceptation : fay not then that men are Abfol-ved, Pardoned , &c. If by in himfelf, they mean caufaliter , by way of Merit, 1 hope they will not ftand to it, that the Regenerate do meritorioufly pleafe God in themfelves, ( no more then the unregenerate) but only in Chrift, 3. Or if another way be found of pleafing God , yet it is here a general denyal of our pleafing God ; and if you will limit it to any one kind, it muft be to that pleafing which is proper to the Regenerate, which is to be Adopted, Reconciled, Abfolved, &c. 4. To fay that we pleafe God in Chrift before we believe , is but to contradict the text, which faith we pleafe him not: and fuppofeth that we are in him before we believe, which is againft the Scripture.

The fecond Anfwcr I remember in Mr.?«»£/*, and its the moft common, viz,* that They cannot pleafe God with their Actions, or their Actions are not fuch as pleafe God, but their perfbns do : therefore this text fpeaks not of their perfons, but their actions. To which I Reply, 1. That this is a contradiction: for the per-fon to pleafe God,and all his future fins be pardoned before hand, and efpecially in theAntinomianfenfe, fo as for God to fee no iniquity in them, and yet to be difpleafed with his Actions. As nothing but imputed fin can make God difpleafed, fo the Act and the Actor are fo needy related, that if the act difpleafe God, the Actor muft needs,in fome meafure,or fo far, difpleafe him. If dif-pleafure be taken for diflike, or difapproving , then God doth fo far diflike or difapproveof the perfons, even of Believers, as he difapproveth their actions : that is,, He difliketh them as evil actors, or as finners, at the fame time when he is pleaf-ed with them, and loveth them as Redeemed, Reconciled, Pardoned finners in Chrift. But if difpleafure betaken for anger, or Caftigatory pnniChing difpleafure, then this cannot be ultimately terminated on the fin, but the (inner -: It is not actions that are puniflied, but men for actions. God was difpleafed with David himfelf, and hot with his actions only. If difpleafure figni-fie s that It is againft Gods will that fuch actions are, then I fay ,

as

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as it is his Legiflativc will it Dtt>ito,that muft be hereunderftood, fo it is as much againft his will, that fuch a perfon do it, as that it be done : He doth not ufe to conftitute the Duenefs of actions, without determining of the perfons from whom they (hall be due 5 Actions are not the fubjects of his Government, fo properly as actors. He forbiddeth actions no otherwife , then by forbidding the perfons to commit ihem. He faith not, There (hall be no murder, adultery, &c. but, Thou (halt not kill, Thou (halt not commit Adultery, &c. Moreover, when the fin lyeth in the Act of Reafoning, Willing, Nilling ; the Elicite Acts of the Rational foul, it is fomewhat nice diftingui(hing,to fay, God is not pleafed with the Actions,but he is fully pleafed with the Actor : And they that afTert fuch curious niceties, fhould do well to prove them plainly out of Scripture,if they can, an<Jpot expect that all men ihould be fo credulous as themfelves, nor too eafily accept them on their bare obtruding, and naked affirmation. My plain opinion is, that though God be moft eminently and principally pleafed with us, in Chrift,and for his Merits, and not at all for our own, yet that he will not be perfectly pleafed with us in this life,but only in that life, when by Chrift we (ball be prefented to him perfect, blamelefs, without wrinkle or fpot. He that perfectly pleaf-eth God, ishimfelf moft perfect, as having attained his end, and therefore is glorified in heaven.

2. But all this that I have fpoken, is not very needful: for it is not only unproved that it is only the actions,and not the perfons that the Text fpeaketh of, but the contrary is moft evident in the Text. For v.2. It was the Elders themfelves,and not only their A-clions that obtained a good Report by Faith. In ^4. it was Abel himfclf that obtained witnefs that he was righteous, and not only his a&ion In v.j. it is faid of Henoch himfelf,that he had this Te-ftimony.that he pleafed God.So that it was Henoch himfelf,& not only hisa&ion.And then the words of the text in hand are immediately added as an Affumption, But without Faith it is impoflible to pleafe Goi : whereby it is paft queftion that it fpeaketh of the fame Pleafing as the foregoing words do, which is of the perfon.

And therefore Beza renders it, %s4tqm fieri non pot eft ^ut abfqtit fide quifquam Deo Jit Gratus, applying it to the perfon.

And the next words which are given as the reafon of thefe,do further evince this. For he that cometh to God ( anifo Will be Acce-

Hh 3 fted

pted of him ) mufi believe that he Is-, and that he is a Rewarder of them that diligently feek him : And it ts the Perfon that he Rewarded

All the following Chapter running in the fame ftrain.doth fully manifeft, that it is the perfon that cannot j ] od, without Faith, and not only his Actions, it being the Acceptation, Justification, or Salvation of Perfons by Faith, chat the whole Chapter treats of.

^Argument 23. From 1 Cor, 6. 9, IO, 11. Knoftye not that the unrighteous Jlall not inherit the Kingdom of God } Be not deceived : Neither Fornicators, nor Idolaters, nor Adulterers, nor Ef.mU nates > nor Abusers of themfelves with mankind , nor Thieves . nor Covetous , KcrDrunktrdS) nor Re viler s, nor Extortioners fhall Inherit the Kingdom of €0^ Andfuch were fome of you but ye are Vcajbed, but ye are fanftified, but je are Juftified in the mama of the Lord fejut, and by the Spirit of our Q 0 d. Thofe "men who lye under the Threatning of being fhut out of heaven, even by the Law of Chrift, and on whom that threatning (hall be executed,if they be not waibed, fanCtified,and juftified afterward,are not yet juftified, pardoned or abfolved from the guilt of death. But fuch arc the Eled before converfion .• therefore.

Argument 24. From Gal. 5. 18. 23. But if ye be led of the Spirit^ye are not under the Ldft. Againftfmch there is no £,*jj\They that are under tte Law, and againft whom the Law is,are not Abfolved from the Laws Obligation to punifhment. that is, not pardoned or juftified. But fuch are all unconverted ones, even the Ele&that have not the Spirit; therefore.

^Argument 25. From (7*/. 5. 2, 3, 4. Behold I Paul fay unto you, that if ye be circumcifed, Chrift filU profit you nothing. For I tefiifie again to every m*n that is circumcifed that he is a debtor to clothe Whole Law. Chrift is become of no effect unto you, whofoever of you are Juftified by the Law 9 ye are fallen from Grace. They that are Debtors to do the whole Law, and to whom Chrift is become of none efTed, and profiteth them nothing, as to the matter of righceoufnefs, are not juftified, pardoned, or abfolved from the guilt of death : But fuch are fome of the Ele& , before erTedual faving Faith: therefore.

The Major feems to me to need no proof. The Minor is plain from the Text. Paul fuppofeth fome of the Galatians cither really

ally in this Conditio, or too nea^andinpolIibilitT ofit: Arc

yet uciuppuJCiu UJviii i\ctu«cxs0ic s *> ayycAi^xu uy Lis CXDOfQ*

poos, and many particular pafTages in the Ep:i:.e. :. Seeing it is pool the fin igamfi the holy Ghoft no mancan gi^e ^ reafbn why the Elcd, berc-re crue Cor-.c:fion 5 :-hc-::h£i:e: comicriofu and cofmnoi] profeiuon, may not fa Li boo it as v^cil as others, The Go is not uncurablenorunpardonable : N :: hath God made arv Promife that none of his Eied&all fail into it. i Naytherea-fon of the ApoMeplainly Qiewcthdiat all the Jews that expected Joftiikarion by the Law, acd not by Chnft, (which was the cafe of the unconverted, at lea:: .:" many ) , were in the lame condition, even Debtors to do the whole Law ; ar.d CLru: ofnone

teems fo phingthacitE not eafieto decern what may But we may conjecture they will fay : 0fj. i. It

•*■ :■: -,:.z ; : . .■:: .-. the.: '.•'■ : fee. rg :: - ■ 1: . :': it to them, and not before Goft A v. The con-

i

.Cu

trary is plain in the Text. i. It is a greater matter then a prebenfionof Conference, or an igiiorance of the felicity they had Right to, that the Apoflle fpeaks of : as the wb piftle (Lews. z. He laith cxprefly, that they sn Aforj n Vth*U L*m ; So that it is matter of Debt, and not meer i of knowledge,conceit or fenfe, that he fpeaks of. 3. He faith at Chrifr pronteth them nothing, and is become of no fed to them : But furely if they had then Right to fafvatio were pardoned, juihfkdjabfohed from all gull: of death,

much, though they wanted the i

recovered. Anjto. 1. It is plainly to be undedtood, as to tfc e ject in hand: that as to ] utHfkatioa, Remi mon of fin, ar: charging from the Debt of the Law, he is yet of none effect to them, and pronteth them nothing. 2. Though he have fatisfied Gods Joftice for them, and intend in time their infallible conversion, by giving them Faith and Repentance, yet thefe are in hin> felf and have made no change on tbem,and therefore Chnft i

ne effect to them, and profited! them nothing , either as to San drincation, or : :.oo and Abfohicioa.

Obj. But the Text fpeaks only to them that are Juflifiedby the Lafo, and that is no man. Anfto. i. But do you think the Apo-ftJe fpeaks to no man ? 2. The text faith, Every man that is cir* cttmcifed^ and that was not no man. 3. If any had really been juitified by the Law, they had not been fo miferable as Paul de-fcribes thefe, 4. It is plain therefore that Paul fpeaks of thofe that expected to be Juftified by the Law, and fo thought and profef-fed, but were not fo indeed.

Obj. Paul fpeaks only on fuppofition that they live and dye fo, and then they are not Eled. Anfw. That is to contradid the text, and not to expound it. Paul fpeaks in the prefent tenfe, To every man that is circumcifcd , Chrifl is become of none effeel. And he fpeaks to them as miferable.and yet curable, and therefore endea-voreth the cure of fome, and the prefervation of the reft.

Argument 26, From 1 Qor. 11. 27. Whofoever /ball eatethis bread) and drinks this cup of the Lord unworthily , /hall be guilty of the body and blood of the Lord. He that is guilty of the body and blood of the Lord, is not abfolvedfrom that guilt. Some Elect men are guilty of the body and blood of the Lord : Too eafily proved, in that they before Converfion may eate and drink unworthily • therefore.

Argument 27. From Heb. 8. 11,12. For all (ball know me^from theleafttothegreateft. For I will be merciful to their unrighteouf* xefs 9 and their fins and iniquities will 1 remember no more. Jf God do put his Law into mens minds, and write them in their hearts, and give them to know him, at the fame time when he pardoneth their tin, and putteth them out of his Remembrance, then Jnfi-dels or men unborn are not pardoned:But the Antecedent is plain in the text: therefore.

They cannot fay, it is only pardon in confeience that is here fpoken of, for it is G ods Remembring their iniquity no more y and being merciful to them, being their God y &c.

-Argument 28. From Heb. 9 .15. Andfor this cAufe he is the Me* diator of the New Te(lament, that by means of death for the Redemption of the TranfgreJJions that were under the firft Tefiament y they which are called might receive the Promi/e of eternal Inheritance. If Chrift were the Mediator of the New Tefta-ment for this caufe, that his death for Redemption of tranfgre£ fions, might be a means, that they that are called might receive

the

the promifc of the Inheritance, then was it no effeft of Chrifts death, to give that Promife to the uncalled, (and if not the Pro-mife of eternal Inheritance, then not of Abfolution, for it is con-fefTed that they go together) : But the Antecedent is true: therefore fo is the Confequent.

Argument 29. From Jam. 5. 20. Let him know,that he Which converteth the firmer from the err our ofhis way , Jbalt fave * foul from death , and [hall hidea multitude of fins. So Mark. 4.13. Left at any time they fhould be converted, and their fins/hould he forgiven them* If upon Converfion mens (ins be forgiven them, hidden, and their fouls faved from death,then were they notforgiven,and Abfolved from the guilt of death before. But the Antecedent is true : therefore fo is the Confequent. It cannot here be faid that it is in confeience only that all this is done : for that were not to fave a foul from death, but to fave a foul from the forrowful ap-prehenfions of death ( which yet the wicked are feldom troubled with ) : if that the man were faved and abfolved from the guilt of death before. Nor were this to forgive them fo properly, as to acquaint them that they were long before forgiven.

Argument 30. From All. 26. 18. To of en their eyes , and turn them from dar\nefs to light , and from the power of Satan unto God % that they may receive Remiffion of. fin 9 and Inheritance among them that arefantttfied^ by Faith that is in me. If it be Gods Order to give men illumination, and Faith that they may receive Remifsion of fins, then their fins were not before Remitted: But this is Gods Order : therefore, They receive not what they had before.

Argument 3 t. From Rom. 8. 30. Whom he called^ them alfo he fuftifitd &c. Juftification is placed according to Gods Order between Calling and Glorifying : therffcrc it is not before we believed or were born. The more are thefe two laft cited Texts to be regarded, becaufe they do the mod clearly,and as of purpofe cxprefs the order of the caufrs of falvation, or of God in conveying to us the faving fruits of hritts death, of any that I know of in Scripcure.

Argument 3 .-. From Pfal. 32. I, i, 3. with Rom. 4. 6, 7,8, 9. Sltjfed is he wbofe trtnfgrejpon <s forgiven , whofe fin is covered. £le(fe.i is the man to whom the Lord imputetbnot iniquity, and in Vehofc Spirit there is noguJe. And Paul fheweih, that all this is

when Faith is imputed forRightcoufnefi. If mens eranfgttfsioa be then in order forgiven, their fins covered, and not imputed to fihem, when their Spirits are without guile,and when they believe, and not before ; then Infidels, or men that are no men, are not forgiven, Justified or Abfolved.But the Antecedent is true: therefore.

Argument 33. From Aft. 8.21,22,13. Thouhaftneither pare nor Lot in this matter^ for thy heart is not Right in the fight of Godi Repent therefore of this thy wickednefs> and fray God, if perhaps the thought of thy heart may be forgiven thee* For 1 perceive that thorn art in the gall of bitternefi , and in the bond of Iniquity : whether by this matter iv -ra> h*ym rovro, be mean! in Chrifi, and the fyrac* of Chrifi , t or eife in the Word of Promife which we preach ; the matter comes all to one. He that hath yet no part or lot in Chrift or the Promife of the Gofpel , and is not forgiven, but is in the Gall of bitternefs, and obligation of Iniquity, is not Abfolved from the guile of death, or obligation to Puniflimenr But fuch mayanEle&perfonbe, before conrerfion: therefore. The Minor is proved from the text thus, 1. There is no fin here charged on Simon , but what an ESeft man unconverted may commit, a. Peter fuppofeth this, when he fets him on praying for forgive* nefs, 3, ; His rcafon, for thy heart is not Right withGod y makes thit the cafe, in fome degree at letfr,' of all whofe hearts are not right wiehQod: and that Is theJEle^ft as well as other, before Con-verfion.

Argument 34. %A&.\%* 38,39. Through this man is preached eon* to jou the fergivettefs of fins : and by him all that believe are jufiifi~ tdfrom aUthings from which ye could not bejufiiped by the Law of Mofes. If that Juftifkatita which is oppofed to the ( fuppofed) Juftiffcation by the Law of Mofes 9 come with or after believing , then no Infidels are abfolved from the Laws Obligation to death* But the Antecedent is plain in the text: therefore.

Argument 3 5 From I Joh. I .$.Jfwe confefs our fins Joe id faithful andjuft to forgive us our fins , and to cleanfe us from all unrighte-mfnefh And yerf. 7* *3*t if me 'toalkju the light % as he is in the light, t w# have feUo^Jhip one with another , and the blood of Jefus Chrifi eleanfeth us from all fin. If thofe that will dot confefs fin, nor H»ikmdhc bghtbc notforgiven, not deaoftd from all fin,tficn no

Infidels

Infidels or Impenitent ones, though Elcft f arc forgiven, or to cfeanfed. But the Antecedent is plain in the text, therefore. ' It may be obje&ed. I .That he faith not, that no other arc for«J given. A r .fa\ It is moft plainly implycd .• or elfe the Apoftle could not make Confeilion a Condition, no nor fo much as a fign % to diftinguifh the pardoned from theunpardoned. 2. It may be objected, that this is fpoken of true Believers, and yet they are forgiven. *s4nfft, i. Prove that it isTpoken o( them. i.Theywalkin the light. '.*: And confefs fin. 2. If it were, yet would it hold a) fortiore : If true Believers, whofc former (ins are pardorred,fhail not yec have their future fins pardoned, but upon Confefsion,c£v-then much lefsfhall they that yet have no fin pardoned , receive pardon while Infidels.

^Argument 36. From Prsv. 2 4.14. He that faith to the \vickeJ 9 Thorn art righteous, himjhall the People curfe, nations foall abhor him- If God have forbidden it men as a hainous (in, to fay , the wicked is righteous, then he will not do it hfmfelf. But the Antecedent is true: therefore.

Though the Confequcnthold not in ail cafes, yet in this it wilt, where the reafon of the prohibition is becaufe the thing fpoken b falfe: for God cannot lie. Ob). But this is fpoken only of Inherent righteoufnefs, and not of that which confifteth in a Right re Impunity. zAsfw. I deny it, God forbiddeth alfo Juftifyjng the wicked, as an abomination to him. He that faith to the wicked * either> Thou art not wicked\ otThon Art not condemnable, jruiltj of death, or obliged to punifimmt ; doth juftifie him, and fay . Thou trt Righteous. Obj. Godhimfelf juftifieth the-ungodly or unrighteous. Anfa. That is not by faying they are righteous when they are not, but by making them righteous in Law fenfe, of unrighteous, and then judging them to be as they are. And he juftifieth them fententially by the Gofpel thatarenotjuftifiableby the Law : But he Juftifieth them no further then they are truly Juftiftab

Obu Cut we are never righteous inourfc I rift

Anfrv. God makes us our felvesRighte rigMto

Impunity anS the Kingdom, for the facrifice and Merits of Chrift. Obj. But we are not righteous inherently with fuch a riphteouf-nefs of our own Works, as will fuffice to Juftifie u? againftthe Accufations of the Law. Axfie. NordothGod (

a eftccr.

C*44)

efteem usfo, not fay vfearefo, nor juftifie us on thofe terms. Argument 37. From 2 Vet. 2.14. CMal. 1. J4» 7 rr * 17. £• Tro. 3. 33. If many of theEleft before Converfion arecurfed of Cod, and his curfe be in their houfe> then are they not Abfol-ved from all guilt of death, and obligation to puniftunent. But the Antecedent is plain in the text; therefore.

^Argument 38. From Pfal. 10. 3. Zack. II. 8. Pfal 5.6. Pro. 11. 20. and 17.15. and 28.9- and 15. 8,9«and 16.5. If the Eleft before Converfion are abhorred of God, and are an abomination to him, and their facrifices, and prayers an abomination to him, then are they not Juftified, pardoned, actually reconciled, or abfolved from guilt of death. But the Antecedent is plain in the text:therefore.

At leaft me thinks they whom we oppofe,(hould fee the ground of their Affertion fubverted by all this : For if the perfection of Ghrifts fatisfaftion were a fufficient ground to conclude that God muft needs immediately pardon and abfolve us, or did fo, or that lie were unjuft if hefhould lay any penalty onus , whenChrift hath born our punifliraent, then the fame reafon would prove it unjuft in God, to Curfe us, Abhor us, Abominate us, and actually inflift caftigatory puniftimentson us, when Chrift hath born our punifhment.

Argument 39. For brevity , (hall be from all thofe texts that affirm Remiffion of fin, and Juftificationtobe given to men, if they will Repent and Believe, or to be by Faith,or to follow faith: AB. 10.43. To him give all the Prophets witnefs, that through his tiame^whofoever believeth in him fhall receive Remifsion of fins .Aft. 3i 38. Repent and*be baptized every one of you, in the name of Jefus Chrift for the Remifsion of fins, Luk. 24. 47. And that Repentance and Remifsion of Jin (houldbepreachedin his name among all 2{jti~* ens* Aft. 5. 30, 31. Whom ye flew and hanged on a tree^ him h*th (jod exalted ^oith his right hand to be a Prince and a Saviour, for to give Repentance to Ifrael, and forgivenefs of fins . So thofe that fpeak of the forgivenefs of the particular fins of the Godly, af-ler the Commifsion, and where they arc taught to pray for ic. And 1 Ioh.i.9iLuk'6-$7* and 11. 4. Chlar. 11. 25^26. Van, 9*9)19. Zfr.31.34. and 3<5i ^Tfal. 86. 5. and 25, 18, zfhron. 6. 21, 25,27,3o r 39. and 7.14; 'Pfal, 13o. 4. and 5.1.1. 9. So of Jufti-fieationby Faithi /fa. 53, I j. By his knowledge fiaflmy righteous

fsrvanti

(MS)

fervantluftifie many t for heJhaS bear their iniquities. Rom. 3.30, 31,15,26,28,30. Therefore by the deeds of the Law Jball nofiejh be juftified in his fight^ &c. But now the righteoufnefs of 'God , -without the Lawis manifefted, See. Even the righteoufnefs of god, Which id by Faith of lefts thrift ,Hnto alLandufon all them that believe ,&o For all have finned and come fhort of the glory of God y being jufti-fied freely by his Grace through the Redemption that is in lefus Ckrift: Whom god hathfet forth to be a Propitiation through Faith in his blood y to declare his righteoufinefsfor Remiffion of fins that arepaft through the forbearance of God : To declare I Jay at this time his righteoufnefs^ that he might bejuft, and the Iufiifier of him that be-lieveth in lefus. IVhereisboaftingthen ? It is excluded. By What Law ? Of works ? Nay, but by the Law of Faith : therefore we conclude that a man isjufiifiedby Faith , without the deeds of the Law. Seeing it is one God that fhalljuftifie the Circumcifion by faith, and the uncircumcifion through faith. Do we then make void the Law through Faith, &c. Rom .5.1,2. Therefore being juftified by Faith, we have Peace with Qod* through our Lord lefus Chrifi, By Whom alfo we have accefs by Faith into this Grace wherein we ft and. Qal, 2. X 6. Knowing that a man is not juftified by the works of the LaW , but by the Faith of Icfus Chrifi, even we have believed in lefus Chrifi , thai we might be Iuftifiedby the Faith of Chrifi , and not b) the Works of the Law : for by the Works of the Law (hall no fiefh be juftified. Vcrf. 20. The Life which I now live in the ftefh, I live by the Faith of the Son of god, &c.Gal. 3.7,8. Know ye there-fore, that they which are ofFaith t thefame are the children of Abraham. And the Scripture forefceing that God would juftifie the Heathen through Faith, preached before the Gofpel unto Abraham ; In thee JhaU all Nations be blejfed. So then they Which be of Faith, are bleffed with faithful Abraham. For as many as are of the Works of the Law, are under the Cur fie, &c. But that no man it luftifiedby the Law in the fight of God, it is evident : for thejuft (ball live by Faith : and the Law is not of Faith- 22. But the Scripture hath concluded all under fin , that the Tramife by Faith of lefus Chrifi, might be given to them that believe. 24. Wherefore the Law was our School-mafter to bring us unto Chrift t that We might be jufti-fied by Faith. 26. For ye are all the children of God by Faith in Chrifi lefus. . So hm. 2. 13,14. to the end. Many more to the like purpofe might be added, in which it appears that Gods time

(i 4 6) And order of giving us pardon and juftification, is upon our Believing, and not while we are Infidels : and that this is a Juftification in Law fenfe, and notmeerly in conference , as was before proved : It was not only by Chrift and the Abfblute Promife made to the Hied, but it wasi>y the Law of Faith that boafting was excluded. I will not (land to anfwer the v^n objections here brought in by fome, knowing that the light of th^exprefs text to the impartial may fuffice.

^^ArgumtM 40. Shall he from all thofe texts } which fay Faith irimpftted to us for righteoufnefe ; which npon ibefe two Considerations do cleerly evince the point. 1. That it is not only* judicial Sentence, much lefs a fenfe or Reception in confcicnce, which both imply that the perfon is before conftitutcd or made righteous in Law ; But it is the very giving and imputing of rigbteoufnete it felf that is here mentioned. 2. When the intereft of Faith isfuch that it is faid to be imputed for righteoufnefs, it is undenyable that it is not while we arc Infideisthat we arc righteous.

I go not about now to determine how far, and in what fenfe it is that Faith is imputed: but in what fenfe foever it is, it (news that Faith there muft be, or elfe how can it be imputed for righteouk nefs at all. As for them that fay.that by Faith,is not meant Faith t but Chrift,I hope I (hall not believe them,as long as I believe that God would be underftood : and that the Worais a Lamp and a Light, and not a darknefs. And for fome of the Reformed Divines themfelves, that fay that it is thrift believed *"*,that is meant by Faith,though'I doubt not but Faith Effentially includeth Chrift its object, and therefore accordingly connotesit, and therefore whenever it is faid that Faith is imputed for righteoufnefs, or that we are juftified by Faith: it is connoted that we are in a more excellent kind of caufality juftifred by Chrift, then by Faith ( Faith indeed being no proper caufe); Yet I believe not that by Faith % is not meant Faith it felf, but only Chrift : and the contrary to him that will read the text impartially is as evident,as any fenfe can be in words : But yet if it be Chrift believed in, that is meant by Faith,'then Faith there muft be : It is not Chrift defpifed, or not believed in that juitifieth, or pardoneth, or abfolvcth any. I will recite fome of /the words: Rom. 4. 3. &c. For What faith th$ Swiff fin} Abrafc^ believed (jod, and it was counted to him for

rtghteoufntfi.

YM7)

right ttufntfs. 5. To him that workttb not, but bolitvttb on him tba*

pftifierh the ungodly jois Frith is counted for right eoufnejs. 6- Evou us David dtfcribeth the bleffednefs of tht man, unto whom God im~ mteth right eoufnefs without Work** 9- Pnitb was reckoned to Abra • mm for righteoufnefs. IO Hoft was it then rec kotfed y ^CC»l l.^fndho received thefign of Circumcifion, afeal of the righttoufnefs of the Faith, which he hadyet being uncircumcifed : that he might be the father of all them that believe, thai right eoufnefs might be imputed U them alfo. IJ. For the Promife that he fltould be heir of the world, was not to Abraham or to hit feed, through the Law,but through iho righttonfnefs of Faith. 1 6. Therefore it is of faith, that it might be by Grace, to tht end tboTromiftmightbo fiort to altthe feed. 18. fYho againfl hope, believed in hope, that he might become the Father of many Nations, &c. 1.9. Andbeing not weak in Faith , bo noufidered not his own body now dead, &c. 20, He ftaggerod not at tbe Promife of God through unbelief ; but ftatftrong in faith , giving glory to god. H. And being fully perfwadtd i that what he had frowmfed, he wat able alfo to perform. »2. And therefore it was imputed to him for rigbttoufnefs. 2$. Now it was not written for his fake alone, that it was imputed to him. 24. But for us alfo, to whom It (bait be imputed , if we btliovton him that raifedup lefus our Lard from tht dtad. Gal. 3. 6. Even as Abraham believed God t and is ft as account td to htm for righteoufnefs. Jam. 2. 23. Abraham believed god 9 emd it mas imputtd unto him for rigbttoufnefsyVtd ht ft at 9aiti % tbtfritudof <jod«

SECT. IV.

HAving prodaced thefe Arguments from the words of Scripture, I (hall next add faifce more from the nature of the thing; by which the point in hand (ball be evinced*

Argument 1. To Pardon, Abfolve and Jnftifie, are a&f of Jtfas Chri^,aiKing,and as Judge : By being a facrificc and Raafom toiatisficJuftice,hedidnotadasKingor Judge : therefore by ibtftg a facrificcmd Ranfom coiacicfie Juftice, he did not actually-

Facdon,

(H»)

pardon, Abfolvc, or Juftifie, ( but only Merit Pardon, Abfolu-tion and Juftification , to be given by him as King and Judge. ) Two things are in the Major to be proved : The firft is that pardon and Juftification are Ads of Jems Chrift : And the proof (hall anfwer them, that fay, It is enough that it be an Ad of God the Father for the fake of J efus Chrift. To which I fay : It would clear much of thefe matters to mens underftandings, if they would confider this great Truth, that, As it was not man that finned, that did by himfelf (naturally or legally) fatisfie Juftice, fo it was not thought meet that man himfelf ftiould receive the immediate fruit of that fatisfa&ion ; but as it was a Mediator that fuffered for us, fo was the world delivered over to the Mediator as Redeemer of them, as being his own, being bought with a price : and fo the pardon that was immediately granted by the offended Majefty was into Chrifts hands, and not the finners own that is, A Right of granting out pardon to them as a King-Redeemer, on terms moft agreeable to his ends and intereft : ( with refolu-tion not to do it equally to all, nor with equal fuccefs. ) So that God as the offended Legiflator of the firft Law, upon fatisfa&ion made, was reconciled, as far as the Intention of the Satisfier and fatisfied did require ; that is, fo far as to Remit all into the Redeemers hands, and give him Power, Right and Commifsionto grant Pardon by a new Law,which fhould not be as the old.which was fitted to man in perfection, but a Law of Grace, fitted to man in fin and mifery, giving him a Saviour and falvation on condition of meer Acceptance. ( Purpofing to caufe his chofen infallibly to accept him.,) So that though the Father as Redor according to the old Law, being fatisfied, did give to the Redeemer a Right of pardoning us, and delivered alt things into his hand f yet the adual pardoning of us muft be an aft of the Redeemer nimfelf ( and the Father in and by him, as Cjod- Redeemer ) by a Promife, Covenant or Law of Grace, made as King . after the Moral being of hi- fatisfa&ion. Now that Chrift hath made no Ad to pardon man, but the LawW Grace, promtfing Remifsion and Juftification if we Repent and believe, I fl^ll fhew further in due place. The fecond thing to be proved in the Major is,that as Remifsion and Juftification are ads (or an ad ) of Chriit, fo it is of Chrift as King and Judge. I will firft prove the former that Chrift himfelf hath Received a Right of pardoning. Math. 2$.

18, ip,

(249) 18,19, 20. *AR Pcftcer is given to me in heaven and in earth ; (jo ye therefore and teach all Nations, baptizing them, &c. Teaching them to obferve all things whatfoever I have commandedyou, Wlier Mark, 16.16. it is ,He that believeth and is baptizedyfbati be faved, and he that believeth not fiati be damned. Where we fee firft the fulnefsof his power, and that the Law,or Ad of Grace and Par don granted by that Power. Luk^ 5.24. Th*tye may kfoto that the Son of man hathpower upon earth toforgive fins , &c. Lsfk. 10*12* All things are delivered unto me of my Father. Job. I J. 3. fefits knowing that the Father had given all things into hit hands. Joh.3. 35, 36. The Father loveth the Son, and hath given all things wts its hands. He that believeth on the Son hath ever lading life, and he that believeth not the Son, /ball not fee life, but the wrath of God abi-deth on him. Joh. 5. 2%. to 30. For the Father fudgeth no manjbut hath committed, all Judgement unto the Son : that all men Jbottld honor the Son, even as they honor the Father. Verily, l r erilj, I fay unto you, He that hearefh my Word , and believeth on him that fine me, hath ever/afiing life, and/hall not come into condemnation, but is pa fed from death unto life. Verily, Verily, Ifuj unto jou, the hour is coming,and now is, When the dead/hall hear the voice of the Son of God, and they that hear fhall live. For as the Father hath life in him" felf) fo hath he given to the Son to have life in himfelf. lAnd hath given him Authority to execute Judgement alfo, becanfe he is the Son of man, Marvel not at this, for the hour is coming in which all that are in the Graves fhall hear his voice 9 and (hall come forth ; they that have done good, to the RefurreBlon of life , and they that have done evil, to the Refwrreclion of Damnation. Rom. 14. 9. For to this endffhrift both Dyed, Rofe and Revived, that he might be Lord both of the dead and living Phit.2.%, 9, r o. But what fhould I ftand on this for, among Chriftiansthat confefs Chrift as Mediator,to betheKrg : All thofetexts that mention his Kingdom, and Kingly Power, prove it. See Pfal. 2. All that call him Chrift the Anointed,prove it. And yet what ftirT perverfe arguings have I heard from Learned prejudiced men, (Tor fear of yielding to any kinde of general Redemption^ they yielded that Chrift as Mediator, hath a Kingly Power over all; maintaining that this Power hehath as God, and not as Mediator; that is, Chrift is not Chrift, the King. God would have his Crueifiers affix to his Crofs the Title of King, By thefe Texts mentioned, it is evident that Chrift

Kk hath

(*5°) hath Authority and Right as Mediator to grant Pardon of fin, and that he hath made a Conditional General A&of Pardon hereupon. So that both the parts of the Major are proved together. And the nature of the thing proves it to all men that know what Pardon and Juftification is. It is the Pardon of the breach ofpublike Laws that we are flaking of, and not of private tref-pafTes or damages.

To whomfoever it belongs to make Laws, to him it belongs to Remit offences againft thofe Laws : But to the Supream Power, or Legiflator it belongs to make Laws: therefore.

To whomfoever it belongs to Judge men for breach of Laws , to him it belongeth fententially to Juftiriehim that is Juftifiable. But to Chrift as Judge it belongeth to Judge men : therefore,&c. I will recite one text more that containeth all that I have faid. *AU* 5. 3 o, 1 d. The God of our Fathers raifedup fefus , Whom ye Jleft and hanged on a Tree, Him hath (J od exalted With his right hand to be a Prince and a Saviour\for to give Repentance to Ifrael* and forgivenefs of Jins> and we are his witnejjes of thefe things^ and fo m the holy Ghoft^ whom Gad hath given to them that obey him. Here we have firft his facrifice,then his Refurre&ion, then his Exaltation and Kingdom, he is become a Prince and a Saviour, or a King-Saviour,or Lord-Redeemer: Where note, that all his work of faving us was not on the Crofs : that prepared for the reft which was to follow. He was exalted to be a Saviour and Prince. And then we have the end or effect of his being exalted to be a Prince and Saviour, which is to give Repentance and Forgivenefs of fin. As a Prince he doth this, becaufe it is necefTarily a work ofSoveraign Power, or of a Ruler or King: As a Saviour he doth it) becaufe the thing wrought in this work is our falvation, to the perfection of which it alfo tendeth.

Having proved the Major Proposition, I need not fay much to the Minor, it being granted, for ought I canunderftand, by all that I have to do with; that Chrift doth not pardon and juftifie by fatisfying or meriting, directly: For as to fatisfying it is paft que-ftion : And Merit, is a remote caufe, moving ( to fpeak after the naanner of merf, as we muft do J the Principal Agent: and fo upon Chrifts Merits, God as Soveraign did deliver up all to his Son> as Saviour and Soveraign, and gave him Power to forgive fins.

Obferve

Obfervfr alfo, that if all this were denyed ( that Pardon and Juftification are Ads of Chrift as King ) and if we granted that they are Ads of God the Father, and not of the Mediator, yet we (hall confute eternal Juftification as an Immanent ad, thus Juftification.. Abfolution, Pardon, are ads of God as Redor: God was not Redor from eternity ; therefore, Juftification and Pardon are not ads that were in God from Eternity. The Major is paft queftion. The Minor is proved thus: A Ruler and Subjeds to be ruled,are Relatives, and exift together ; one cannot be before or without the other. But G od had not fub jeds from eternity to be Ruled, certainly not man, ( unlefs all creatures co-exift with God, not only in Eternity, but from eternity) therefore, &c.

Argument 2. Where there is no adual guilr, there can be no adual RcmifTion or Juftification, But from eternity, or the time of Chrift, there was no adual guilt on any that did not then exift ( or were not then conceived ) therefore from eternity, or from the time of Chrifts death, there could be no adual Juftification or pardon of fuch.

The Major is proved by the definition of Remifsion or Juftification, which ever contains guilt as the thing deftroyed thereby, AH Remifsion or Juftification is a Rtmifsion of fome guilt, or a Juftification againft or from fome guilt, real (in Conftitutive Juftification ) or charged (in fentential Juftification ) therefore adual Remifsion mult be of actual guilt. Remifsion is a diflbl-ving the Obligation to punifhrnenr. Guilt is the Obligation to punifhment: therefore.

For the Minor , that there could be no aclual guilt on us from Eternity is paft doubt. Nor yet at Chrifts death, when we were not in being We were no fubjects or Entities, and therefore had no Accidents or Modes.

To this two things are anfwered ; i. That*from eternity our guilt had an Effecognitum. I Reply, i. That is not to Be guilt : 2.1 hat fj(f>, if any where, was in God, for there was no other fubject of it, But it was not guik,but knowledge that was in God. 3. There wasnotjft ah tterno, but God himfelf. But God him-feif was not guilt 4. To be Cognitum^ makes a new ejfe in man, (viz.. Rationu) where the Object caufeth. But it makes no new ejfe in God, with whom Objects have no Caufation : therefore guilt had no true ejfe ut Cognitns from eternity properly fo called 5

(w )

but a formality at moft. 5. Gods knowing, was a foreknowing•; ( Scripture fo calls it): not a knowing that a man then was,or was guilty, but that he would be,or that it was futurum. Therefore man was not guilty \fuinrttm is terminus diminuens^as to exiftens y and fo \spra cogmtum. I conclude therefore, that man was not guilty from eternity, and therefore not capable of pardon.

2. It is objfc&ed, that at Chrifts death we were guilty, becaufe we were all guilty in Adam. I Reply ; When we exift, we are faid firftxo be in Adam^ and fo to be guilty in Adam , as we are the progeny of him. But properly, before we exift we were not guH-ty: He that was not in cs4dam> was not guilty in .Adam : They that now live on earth,were not in Adam at Chrifts death: therefore they were not guilty in sAdam. The Minor is plain; for,He that was not^ was not in Adam : But he that now lives on earth; was not at Chrifts death; therefore he wafc not in Adam. To be in Adam^ fuppofech to be. Ob). In Gods account we were in him. esfnfa. Notfo: Gods account is according to truth : therefore he accounts not thofe in zAdam that are not. Obj. All mankinde finned in Adam : therefore they were in Adam. Anfw. Mankind is taken either for the humane nature, or for each Individual per-fon. And finning in Adam^ fignifieth either that they personally finned in Adam r a.t the time when he finned , or elfe that he then committed a fin which (hall begin to be theirs, when they ftialL exift. And Co I fay,that the humane nature did fin in Adam^nti my pe/rfon as foon as exiftent is guilty of zAdams fin , and fo fan may be faid to have finned in him ; but my perfon did not as a perfon realJy-or reputatively fin in him before it did exift, or was a perfon, Ob). If our guilt or fin were not then Reputatively in Being, how could it be laid on Chrift, or Chrift bear it Anji»> It was not fin it felf, or guilt in it felf, the fame with our Individual guilt that Chrift bore. But he contracted,-as tt were, a guilt by hi$ own voluntary fponfion, which he did, not becaufe we then were guilty, but becaufe he foreknew we would beguilty, and by that guilt liable to punifhraent: and therefore, to prevent our pupiftiment ( not our guilt J heofferedthat facrifice of himfelf <onrhe Crofs^oci consideration whereof^our guilt,wben it did exift, fhbuld be done away: islotxhat it didthenexift, or was then done away*

2. Arid it muft i>e known that all that then did exift, were ti^lJ^guiltyi C *3-A^

g. And that Chrifts facrifice was for mankind in general, the humane nature being then guilty • though God did know and determine the particular perfonal application, and intended the pardoning of each individual Eled perfon by it. But there is more required to the full explication of this, then I may now ftand to perform : and I remember I have fpoke to it againft Lud, Colvinus.

Argument 3. He that is capable of pardon, is capable of punifhment. They that are now living here, were not from eternity, or from Chrifts death capable of punifhment ( a&ual and p«r-fonal ) therefore they were not capable of pardon ( adual and perfonal.) The Major is plain, in thatguik is an obligation to punifhment: and he that is obliged to it, is capable of it. If it be due, men are capable of it. The Minor is evident,in that a %on ens/is not capable of punifhment. Punifhment hath a fubje& : a no* ens is no fubjeft for it: therefore.

Argument 4. Remiflion of fin gives Right to Impunity. From Eternity, or at Chrifts death, we had no Right given us (who are now here living) to Impunity.Therefore from Eternity or Chrifts death, we had no Remiflion.

The Major is paft doubt. The Minor I prove thus. Non-entif f non eft modus vel Accidms. Non-Entities have neither Mode nor Accident. Right to Impunity is a modns vel Accidens ,and we were then non-entia: therefore.

Ob). We were Entia in Lav/, or in Gods account. Anfto. Not fo, for their Judgement is according to truth. . Oh). The children unborn may have fuch a Reputative Being in Law, and in the eftimation of Donors, or Contractors, that they may by Deeds and Conveyances be made the fubje&s of right or Title.

^Anfw. Not fo,it is no a&ual Right till they are actually fub-jecls of it. And they cannot be made actual fubje&s by a mans conceits or fuppofitions. Nature is fuppofed in Morality. There is only an Inftrument made in fuch Donations, or Contracts, which fhall give Right when the fubje^ is capable » Or a fign by which the will of the Donor is fufficiently fignifled,that on fuch a fuppoficion, at fuch a time, fuch fhall have Right. As in natural motions^ man that fhoots an Arrow, may have irrevocably i^-

Kk 3 vered

(254)

vered it out of his own hand, when yet there is a certain fpace of time before it fhallcome to the Butt or Mark : So in thefe civil actions or motions, a Donor that gives a thing in dkm,ot a Contractor that doth Promife it indiejn i may (if the Donation be Abfoiute) irrevocably quantum irife, part with his right, or emit the Right,or perform mch an ad which (hall gicve Right quando venit dies : but donee venit dies y till the fet time, the Right is not received by the Legatory, Donatory, &c. it comes not to him j and fo is not his. And if it be thus in an Abiblute Donation, which is in d/>w,much more in a Conditional, where the Reception is fufpended on a Condition Contingent in it fdf,and uncertain to the party that is to perform it.And efpecially where the fubjeel: to receive it is not yet in being. Mens Covenants in fuch cafes, do but contain that fignification of their will which (hall then prove fundamentum Juru y or give Right to the child when it is born, and be intrufted in the mean time in the hands of others for them, if they (hall exift.

Ob], But we have before we are in being a Jus ad ic>i»,though not a Jus in.re y becaufe God promifed it to Chrift for us, or to us in h!m; and it is juft that God make good his Promifes,and therefore we have Right to it.

Anfy. I (hail the rather fpeak to this Objection, becaufe the * Mr. Owen, late mentioned * learned man builds fo great a Fabrick on it. i .The things to which we are Hid to have Right, is, 7he good things pur-chafed? Abfolution from guilt, and fo pardon of fin, is one of the good things purchafed. If this be fo, all is granted that we de-iire, as to the point in hand. For he that hath but right to a pardon or Abfolution ( though it were abfolutely granted in diem) is not yet pardoned or abfolved : There muft be the Jus in rr,be-fore he can truly and properly be faid to be pardoned and abfolved. While he hath but a right to be abfolved for the future, it is certain that he is not Abfolved at the prefent. Even as he is not fan&ified or glorified, that hath not the thing it (elf, and fo a Ins in re, but only a Iusadrem^ a right to be Sanctified and Glorified. Therefore for all this ( pretended ) Right ad rem, none are Abfolved or Pardoned from the time of Chrifts death, muchlefs from Eternity.

a. But I maintain that we had no aftual right adremjo future

Remiffioa

Rcmiffion and Abfolution from the time of Chrifts death, either ip/ofatta upon his dying, or ipfo lure, upon the Promife of the Father to the Son; yea or (which is more) ipfo lure upon the Covenant made by the Father and Son to mankind : But then we muft firft determine what /»/> Right is. Jt reachcth not our cafe to fay that lus eft quod juft um eft. It may be Juft innatura rei 9 that fuch a man do fuch a thing, when yet no man may be faid to have right to the adion or its erfed. At leaft it is /*/ as exiftent, in fome fub-Jed, to whom it is communicated, and in whom it doth as it were inhere, that we aretofpeak of. And we take not juft urn in fo large a fcnfe, as to comprehend non-injuftumjis it is juft for a man to pardon him that hath wronged him (according to the Law of man ; ) becaufe it is not un juft, there is nothing again ft it : But we take it in a ftrider fenfe.

Jt is one thing to be the Objed of that Ad which is right and juft, and anorher thing to be the fubjed of Right- It is one thing to Be Right and Juft; and another thing to Have Right, To be Right,as every thing is that is Juft, is a Relation of a lower nature then that which we treat of; being fcarce more then nomine ten w, a Relation. When you fay, Jus eft^uod Iuftum eft ; You denominate a Thing juft : but when we fay, A man hath Right to this or that, we fpeak of the Per/on, as thefubjed ( of Adhefion or In-hefion ) of that Right. Tt is only a Perfon, and not an ^animate, or a bruit, or a meer Adion or Quality, &c. that is the fubjed of the Right that we are to ipeak of. Ipu eft effeclum Tituli , vel Relatio aTttulo rejultans : Tituluseftfundamenium Juris : He that hath a good Title hath Right. But omne quod Iuftum eft , is not Relatio refultam a Tttulo. The meer Object of a Juft act, or the act it felf which is juft is not faid to Have Right to it fetf or another thing, as we fay, man hath rightto things,,/?;*/ eft, quod juftum eft; then to fet true Landmarks is Ins : But who is it, or what, that is the fu bject hujus Juris ? The Land hath no Ri$ht (civil Right i to the act : The act hath not Rightto it felf The Agent is the fubject of that quality of Juftice which caufeth him to do Right : but is not faid to have Right to his own Act. It is therefore fome fecond perfon that hath Right to that juft act of the Agent ; In which words it is plain that the juftnefs or right of the Act is one thing, (a refpect by which that act is denominated juft ) and the Right which the-fecond perfon hath to that act

and

(>J6)

and its effect, is another thing ( A Right commonly called Civil or Legal, adherent to the perfon, and founded in his Title. ) For an Act or Thing to be Right or Juft ; and for a perfon to Have Right by Title, are in my fenfe no more the fame thing,then for a perfon himfelf to be righteous, and to have right to a thing. So that in the fenfe in queftion, it is not true that Omne quodjuftum efi, efl Ins. I take /#/, Right in the perfon, in our cafe, to be that which anfwers 'Z> ebitum in the thing : Forme to have Right to the Things and for the Thing to be due to me, is all one. I hope I may in this cafe have your free leave to mention the Judgement of Grottos ( and to prize it with the higheft) He diftinguifhing between thefe two fenfesof Ins ( de lure "Belli, lu i. §.3, 4, %,) faith, las hie nihil aliudquam quod Iuftum eftfignificat ; idque ne* gante magisfenfu quam agente; ut Jus fit quod injuftum non eft—* Ab hac Juris figmficjtione diver/a eft alt era, fed ab hac ipfa veniens, quA ad Perfonam refertur : quo fenfu, las eft, ^ualitas CMoralis perfona 9 competensadaliquidjuftehabendum velagendum* Perfone competit hoc jus^ etiamfi Rem inter dumfequatur % ut (ervitutes pr&-diorum^quf Iura re alia dicuntur comparatione fall a ad alia mere perfonaliai non quia non ipf* quoque perfon*, competant. Sed quia non aliicompetunt quam qui rem certamhabeat. ^ualitas autem Moralis perfetla, Facultas nobis dicitur,minus perfefta, Aptitudo : quibus refpondent in naturalibus, illiquidem alius , huic Potentin. Tacultatem Iurifconfulti nomine fax appellant : Nos poft hac Jus pro-prie aut ftriSie dithum appelhbimus. Sub quo continentur Poteftas turn infe,qu& libertas dicitur^ turn in aliesjst p*tria % dominica : Dominium, plenum five minus plena, ut tsfusfrutiusjus pignoris : Et Creditum, cui ex adverfo refpondet Debit urn.

The like diftinction do other Lawyers ordinarily give,and fome fuch Defcription of the perfonal right in queftion, which Qrotius calk Jus proprie velftrifte diftum.

Sajrus defines it,/#/ eft facultas aliquidfaciendi,five obtruendi^aut in eo inftituendi, vel aliquo alio modofe habendi,cui % fine caufa Jufta, abfque injuria contraveniri nequit.Jus ad Rem dicitur illud y quod ha-betur ex aliquovinculo obligation!* circa rem nobis Debit amMftdum tamenfattam noftram. Ins in re dicitur quod habetur ie re €fU4 eft noftra & txiftens : unde ad camperandum Dominium atque *deo jus in re, nonfatis eft rem cujus Dominium fumns comparaturi % exi-ftere, fed ulterius requiritur eandem rem ejfe noftram , id

(*57)

effi % nobis trudltam. Sayr. Clav. Reg. //. 9. cap\ 3. n. 1,2. Some Reafons that perfwade me, that we are fo far from being pardoned and abfolved at drifts death, that we had not fo much as Right to.be pardoned and abfolved for the future abfolutely in diem^ are thefe.

1. We were not exiftent. and fo not fubjeds capable of aclual Right: As our felves were only n canfa potentia, & ejfe cognitio, & volito y fo only muft our Right be. God might, as it were, oblige himfelf to give us Right when we were, and were capable of it ; and fo it might be faid to be juft that he Chould give it. But we did not receive it till we were, and therefore it was not ours.

2. if God had before given us Abfolutely tight*^rf7w,thenhe would not have after made a Conditional Grant of the fame thing to us. But he did after make a Conditional grant of the fame thing to us: therefore.

The Major is plain, becaufe it would be a retracting of his former Abfolute Grant : For as a flat denyal would have been a to-, tal retraction, fo to reduce an Abiolute Gift to a Conditional, is a partial retraction : This then would feem non-JHJtum , yea in-jttftum , or contrary to the former engagement. I would prove this more fully, but that if is not denyed.

The thing that by the forefaid Learned man is denyed, is the Conditional Grant: He afifirmeth that it is Abfolute/*£ ttrmina , and faith it is falfe that ( the Redeemed while Infidels) are but upon Condition under Chrifts Merit, even fo farunder, as that in refpect of j ood or Evil their Condition is alike with thofe under Demerit, in point of Right.

But whether Chrift, Peter, 7>aul, hold not that as true which he faith is falfe, and make not Faith and Repentance ( or one at leaft, ) Conditions of Juftification or Salvation, I appeal to the frequent exprefs words of the text, and to the whole world of Divines.

?. If God made over to us at Chrifts death a Jus ad rem, a Right to future pardon Abfolutely, then it was, either by fome *

Promife, or fignal Grant, or by meer Decree and Purpofe But by neither of thefe ; therefore not tc all I here can no other ' way be imagined rationally that I conceive of,unlefs they fay that 4 ipfof*tto t by accepting ( hrifts faenfice, he gave us Iusadrem^ of which we (hall fpeak anon 5 and now onh deny it. That D ?cree

WW gives not Rightjis granted by raoft, and all that I know, ( except this Learned man) that are worth the difputing with in fuch a point. The Immanent acts of God do Nihil ponere in objello.That there is no iignal Grant,either Vocal, or written, that gave us fuch a Right, muft be taken for granted,till the affirmerscan produce lbme. If there be any in Scripture,it muft be either the Pro-xnife to Chrift, or the Abfolute Promife of the firft Grace to the Elect, or the Law of Faith or Grace, giving Life to all,if they will believe. The laft is Conditional, and after the Moral being of Chrifts death, and therefore cannot be it : The fecond is alio in order after the Moral being of Chrifts death, and therefore if it did give us Right if Jo }ure , it follows not that we had it on Chrifts dc&thipfofatto* But indeed we have neither. For it is but a Declaration of Gods Decree towards fbme in general: the fub-jects are neither exiftent, nor determinate^ and therefore can receive no Right by it. If a man fay, There arefome poor men in this Citj 9 Whom 1 will give fuch a Penfion or tAlrns to before I dye. Neither defcribing, nor naming any, nor determining the number' in his words ; it is juft that this man keep.his word: but no man hath received Right to the Penfion hereby. Much lefs if he do but profefs his purpofe to leave a Legacy to fome that (ball live 1 oo years hence, and do not now exift.

But the firft is the main ground of our Right alledged,of which f though I purpofely avoid the contending with the forefaid learned man, yet becaufe I know not any that hath faidfomuchas he, and therefore it will be to the advantage of truth ) let us examine his proofs, which in his words lie thus,after this ftating of the cafe , Thefum then of what V?e have to prove u x that the Merit of the Death of th- Lordlefus , hath according to the Confutation of the Father, fo procured of him the good things aimed at\ and intend-th thereby , that it u)ufi y right ^ and equal, that they for whom they are fo procured, fhouldcertainly andinfallibly enjoy them at the appointed feafon : and therefore unto them they have an AUual Right y even before Believing $ faith it felf being of the number ofthofe things fo procured, -All which I prove nsfolloweth* l • The very terms befere mentioned infer no lefs. If it be Juftum before their be-Utving^ that thofefor whom ftrift dyed fhould enjoy the fruits of his deaths hen have they even before believing Jm^or a Right thereuntoi for J us eftjquod Jaftusn eft,

Reply. I deny the Confequence. Its reafonis invalid. It may be Jufium that God do it ; and yetyouandI,orothers, be no fub/eds of the /«/, as receiving no Right thereby. If Right were received, it was only Chriftthat received it, to whom the Pro-mife was made, and not we. He might receive a Right to Pardon us, and we receive no Right to Pardon. I defire alfo fome clear proof of the Antecedent.

That it is right and equal that thrjfhould enjoy thofefrmt$ % is ma-nifeft. For i. It was the engagement of the Father , to the Son, upon hU undertaking to die for them, that thej/hould fo do. Ifa. 53. IO, 11,12. 2. In that undertaking he accompli/bed all that Was of him required, Job. 17. 4.

Reply. Though it be the Confequence that I deny , yet I fee not the Antecedent well proved : For to the firft I fay, 1. The undertaking of (fhriftto dye for them, means either fome adion of the pure God-head, before the Incarnation , or fome Adion at or after the Incarnation. If the firft, either it was from eternity, or from Adams fall.or at the time when that Prophefie-//*. 5 3 .was given out. If the firft, then it was 1. before that Prophefie, and therefore that Prophefie did not give Chrift his Right upon his undertakings leaft not firft. 2. It was nothing but Gods Decree, or fome Eternal Immanent ad, which isconfefTed by others to give no Right.

If it were at Adams fall, 1. The Prophefie Ifa, 53. was not then in being neither. 2. Chrift was not then Incarnate, and God could not make temporal Covenants with himfelf. 1. It it but fpo-ken improperly,after the manner of men, that God makes a Covenant with God, the Father with the fecond perfon in Trinity. 2. This which is fo called a Covenant,muft on the ground of them whom we oppofe,be acknowledged to be from Eternity, as being an Immanent Ad in God, which cannot oriri de novo.lt is therefore nothing but Gods Decree or fuch Immanent ads that is called the Covenant between the Father and the Son, then in being; and this is confeft not to give new Right, (and to us ic gives none at all. ) 3. The fame holdeth,if they take it to begin at the time of that Prophefie, Ifa 53. Chrift being then meerly God, and the God-head being uncapablc of formal Covenanting, and of receiving any Right thereby. 2. And the words in Ifa. 5310, 11. Seem rather a Prophefie, and a renewing of the Promife of a

(26©)

Saviour to the world,then any Promife to Chrift giving him a new Right. And as they concern mankind, they can givenoaftual Right to pardon to particular perfons ; though they may give mankind in general a Right to a fuccefsful Saviour. The reafon is before mentioned.

But 1 fuppofe it will be faid, that this Promife was not made to Chrift as meerly God, but as foreknown to be Incarnate, God-man. To which I fay : i. The foreknowledge of the Incarnation makes not Chrift to be man, and God efteems not himfelf man till he is fo .- therefore it makes not the fecond Perfon the fubjed of this new Right by this Promife or Covenant, till he be Incarnate indeed.i.Tf upon all this it fhould hold good that Chrift liimfelf did not before the Incarnation , by any formal or proper Covenant or Promife receive himfelf any new Right, it would be much more evident,that no man before the Incarnation received any fuch Right, by his Reception, and by that fame Covenant. Though for my part I think that a new Right did accrue to the pure Godhead ; but rather on mans fall with Gods Promife to Redeem him by the Son, then from the meer eternal Decree, called a Covenant between the Father and the Son. But this requires a ftri&er enquiry.

a. To the fecond proof I fay , I. We ufeto diftinguifh between the undertaking and accomplifliment. Divines ufe to fay t that upon mans fall,Chrift undertook fatisfadtion, but it was in the fulnefs of time that he accomplifhed it. How therefore he ac-complifhed it in the Undertaking, I do not well fee. 2. But that he did perfeclly accomplifh what he undertook, I eafily grant, as the ground of my hope • but that proves not a Right thence redounding to the humane nature before it did exift.

Laftly,! defire that none of this may be (o underftood,as if I de-nyed that which we commonly call the Covenant between the Father and the Son, or the Right redounding to Chrift thereby : Nay I think this Covenant or Law with the Mediator, to deferve a peculiar place in the body of Divinity,as of great moment,as I have elfewhere faid : But the main thing I infift on is, that when Chrift is a capable fubjeel: in his humanity of fuch Covenant-right, yet we are not thereby made the fubjeel: of it.

2. That which is merited and procured for any ene , thereunto he fof Whom it is procured* certainly hath a Right That whichu obtained

(26l)

id for we, is mine in aclual Right , though not perhaps in aclual Pof-fefsion* J he th : -ng thtt u obtained, u granted bj him of whom it is obtained, ay c\ th;.t * unto them for vrh m it is obtained. * ;/ you could

Reply. All this is as eafily and confidently denyed as affirmed. «'t* the Uxv A thing is procured For a man,either only fin*itftrjfo as that mans J£ J a ^ bclicv e good is the end of the procurement ; or fubjcAively , fo as it is ^riwe^you procured into that mans hands orpciTeflion,as the fubjeft ofthe rvou'Jmakea Right or thirg. In the latter fenfe, I deny that ever Chrift pro- yett change in cured pardon for us now living ; fo as that we fhould be the Tub- England. je&s of it, or right to it, v. hen he dytd : Jn the former fenfe, I yield that Chrift did procure it f nally for our good, and require fome proof, that this makes us the fubje&s of that right. If a man contract with you, to give your horfe fo much Provender every day, I do not think that your horfe hath any actual Right by it to his Provender : And if a King agree with you to be General of an Army for the reducing of a Country of Rebels, and give you power to grant a general pardon to all that will come in, and fecretly agree with you to ufe fuch means with certain men named, that they (hall infallibly come in and be pardoned; I will not believe without proof, that any one of thefe men hath a Right to pardon, upon this Contract between you and the King, * no nor upon the general ad of pardon, which is much * So,tbot^k

more. you were ecu

In fome fenfe or other , that is a mans, -which it procured for him : tarn effuccejs. Jn faying it U procured for himjve fay no lefs. If this then be not in refpetl of Tojfejfionjt mufl be in refpetl of Bight.

Reply, i. 1 confefs this is as probable a way to make good your afTertion, as you could devife. In fome fenfe. or other , is fo large a word, that you may fay what you will with that Caution In fome fenfe or other man is God ; and that is yours, which indeed is none of yours.

2. But in the fenfe as cuftom hath taught men to ufe thefe words I fay. that If a thing be meerly For you finaltterjt is never the more yours fubjeclive. You may have neither Dominion of, nor right to that good which may be for you.lt might eafily have been forefeen that fomebody in the world would require better proof of this then bare affirmation.

T^ffto all the fruits of Chnfis death are obtained ax d procured br his CMerit, for them>for whom he dyed. He obtains for them eternal

(i6z) Redemption. Heb.9 12. Psirchufing them \\>itb bis oton blood. ASs 20.28. Heb. 2. 14.1 Pec. 1. 18. Gal. 1. 4.Rev. 14. 3,4.

Reply. 1. All fruits of his death, are not procured for every : man for whom he dyed; He procured not the fame meafure of Grace, Illumination, Sandification, for me, as for fome others : Nor the fame freedom from temptations, ficknefs, malicious enemies, &c. Nor did he peocure Faith infallibly to be given to all for whom he dyed ; as he did for his Eled. 2. As is laid before, he peocured it for us as the finis cui , ( though God be the ultimate end ) but not for us % as the fubje&s of prefent Right, till he (hould in due time and order convey a Right unto us.

The verj nature of Merit defcribed by the <*Apoftle y Rom. 4. 4.

infers no lefs.fVbere Merit intercedes y t he effecl is reckoned as of debt*

*rouJhoutJ xh<nt which is my due debt, I have a Right unto * The fruits of the

The fruits of death of Chrift, are the iffues of Merit (bottomed on Gods gracious

Chrifts death Acceptation) and reckoned as of debt.

are my due Reply, I confefs,he that merited, hath a Right unto the thing

Debt 5 vi% merited as of Debt. But we that go on lower Principles then you,

led^eTun' ^ are not ^ t0 ^ °d»£^, J ha ve merited falvation in Chrtfi, there-

bow. But that f°" e lt u mtne °f d*bt. 1 do not think you are C hrift : nor that you

,itfi!fi. were in Chrift when he Merited : nor that you merited in him.

What then though Chrift hath of Debt a Right to Pardon and

fave you ? Will it follow that you have of debt, (and that before

you believe, and before you are born) a Right to Pardon

and Salvation ? I (hall think not, till I fee better proof.

Be for whom a ranfom is paid.jbath a Right unto his liberty by virtue of that payment.

Reply. All unproved, and bymeunbelieved. If you pay a fumme to the Turk for a 1000 flaves, thereby buying them abfo-lutely into your own power; I do not believe that they have any more Right to freedom then they had before ; though you have Right to free them, if you pleafe. They are now your own ; you may do with them as you will. Or if you refolve to free them, that gives them no Right. If a Prince pay a ranfom for fome Tray tors to the King his Father, thereby purchafing tohimfelf a Dominion ( or Propriety ) over them , fo that they are absolutely his; though both Father and Son agree that all or fome of thefe (hall be fo dealt with, as that their deliverance may be certain, yet I think it gives them no more Right to it then they had

before.

Mi)

before. Negatio juris eft injuria. I do not think that any ElecT: Derfon could fay, God did him wrong, if he did not pardon him before he was born, or while he was an Infidel.

3. 2. Pet. I.I. The Saints are /aid to obtain pretious Faith > through the righteoufnefs of God. It is a righteous thing with God , to oive Faith to them for whom Chrift dyed ; becaufe thereby they have a Right unto it : Faith being amongfl the moft pretious fruits of the death of Chrift, by vertut thereof becometh their due for Whom be dyed.

Reply. 1. May it not be righteous with God, that we obtain itunlefs we our felves have Right to it before we obtain it ? That fiiould have been proved : Yours, becaufe they have a Right to it, is an addition of your own, having no word that you fhew us in Scripture to fuftain it, nor any thing inreafon that I have yet heard of.

2. Though the Text underftood in your fenfe, be nothing that I fee, for your Caufe, yet I fee no proof nor reafon that it fhould be fo underftood. I find in Expofitors thefe fevcral Expositions of it befides yours.

1. As Faith is called Pretious, from the excellency of its object, Chrift and Glory. So it is faid to be by the righteoufnefs of God in the fame refpect, W*. as precious, and in refpefting the objed; becaufe God hath Promifed Chrift and Glory to all Believers, and he is true of his Promife.

2. Others fay, It is by the righteoufnefs of God in that fame promife, as that promife being the objed, caufeth our Faith ; we knowing God to be true of his promife, do believe him.

3. Our new Annotations,and many others , mention a third, making the Righteoufnefs of CJodio be put for the bounty of God, asofc in Scripture.

4. The words ir fuuuotvrn t* •>=*, Many take as not refpecting the efficient caufe, but the Object: God hath given us a precious Faith in his righteoufnefs : or a Belief in Chrifts righteoufnefs for falvation. Diodates words only I will repeate , viz. whofe foundation and object is Chrids Righteoufnefs ; Which comprehends all that he hath done andfuferedfor his : Others expound the Word Righteoufnefs for CMercj, and (joodnefs , or for Loyalty in keeping Fromifes.

TheCcndittov of perfoniundt* Mttit and T)tmerit % in reff

* But they muft °f ^° 9 ^ *"<* Ev ^ * s anke - * Tbe proportion of things requires it. thenbc alike Now men under Demerit, are under an Qblig 1:1**1 to Tunijbmem : under Merit and it is a Righteous thing with 7 ' od to recommence tribulation to and Demerit. thenft 2 Thef 1. 6. // being the judgement of Godjhat they who do fuch things are worth] ofOeath Rom. 1.32. They then Who are under Merit , /7*zz/<? *?^ a Right unto that whereof it is th? Merit.

To be under Merit, is a ftrctching word : but if there muft be any force in the Comparifon to be under Merit , muft fignifle to be Really, or Reputatively the Meritors of that good ; or that we be the fubjects of that Merit, as we are of the Merit of evil here compared to it. But how eafiehaditbeen to fore-fee thac we would deny, either non entia, or Infidels to be fo under Merit-yea or any man living , though a Believer ! And who can find here a word of proof of any of this ? For my part I would neither believe it for a world, nor practice according to fuch principles. I durft not go to the holy God with fuch a facri^ce, and fay, Lor djhe proportion of things requires it y that my Condition^ while I was a wicked unbeliever, fhould be alike to Good , as is the Condition of Reprobates to Evil, as to Merit : / deferved falvation While I Vims an Infidel,as well as they deferve Damnation. Then God fhould have done as much injury in damning us, as he had (hewed mercy in faving them. Then it feerss you would not fay to God, Thou might eft havejuftl) cut me off in my unbJief, and caft me into hell : butcontrairi\y,Thou couldft not juftly hivedweit. And whether under fuch perfect Merit you think God doth not wrong you, if he inflict on you the leaft Caftigatory penalty I know not I And may you not as fairly fay, Lord, I have merited as well^ not to continue afinner, under any of thine anger, any penal faff ertng, to dye , to lye in the duft till the Refurretliov, ( in my bod)) &c. as the Reprobates deferve to be damned The Lord fave me, and all his Church from fuch principles. I cannot fwallow and digeft them, any eafier then I can ceafe to be a Chriftian. I cannot chofe but fay clean conrrary, Lord, I deferve thy wrath, and am by nature a child of W rath, and thou might eft jufllj have c?ft me into HeH from the womb. 2 Nay to this day , fhould I think that I were under no obligation to punifhment, I muft needs think Iamuncapable of pardon, and fo muft forbear to beg pardon, or to take my felf beholden to -od for any renewed pardon ; nor trnt ! ought to ufe the means fur any..Men united to vhnft by Faith, have a better

tcr claim to Chrifts Merits, then Infidels though Elect: And yec ] thank God I do not ufe to hearMiniftersin prayer ( nor any Clmiliar.s) talk to God in this language,and fay . We have by Merit as good right to heaven, as the Reprobate to hell. Nay more, I doubt not to prove, jthat Chrift never communicates his Merit in its formal nature, to any man ; but only the effects of it : He gives us his Merit, as a man gives a prifoner iooo.U. which indeed he never ("hewed him in itTelf,or gave him, but only gave it the King for his ranfom. Jt was not '- that Merited but Chrift, and I am no further under it then to partake of the fruits of it, and that is by Degrees, in what time and meafure he feeth meet to give them out tome: which is not all at once,nor all perfectly, tiil another world.

It is not of any force tofaj, that they are not under that (Jlfcrit, but ok Ir upon Condition. For this is I* Falfe. 2, With God this is aH one y as if there were no Condition ^at the fe<ifon and term appointed, for the m .kjng out the fruit of that Merits as hath been declared.

I confefs it is of fmall force, till they know what you will mean by under Mert ; (. If you will mean, that we are efteemed the Mentors, T confefs it is falfe. For this is never true, or made out either C onditionally or Abfolutely : no more then that you (hall be Chrift. Yet this feems plainly your meaning ; but the proof we want.

2. If you mean it of the effects of Chrifts Merits, they are of feveral forts, and he that dull fay, they are all given to us Conditionally, i would fay as well as you, it isfalfc.

g. But if it be the fpecial fruit that we have in queftion, viz,. Abfolution from guilt, or actual nghc to it, I fay that is given on Condition, or elfe // is not a Conditional term If thou confefs with thy mouth the Lord Jefus, and believe in thy heart that God raifed him from the dead, thou (halt be faved. Rom. 10. And to fay this isfalfc, weighs as much with me as your former rea-fonings to prove it falfe, which may not now axamin:.

And where you fay, With ( od this is all one at the feafun> &c. I Reply, i And do you confefs it is not all one with him before the feafon or term } z. The queftion is rather what it is with us then wi r h God when we enquire whether we be the fubjectsof that Merit and Right, 3. It is not true nor proved th.it it is all one with God. God feeth things as they are, and therefore feeth not

M m divers

(266) divers things as one : nor a Conditional Grant as an Abfolute. 4, It is true that the Ele& (hall be as certainly Juftified by the Conditional Grant, as if it had been Abfolute : but this is fo far from making them all one,that it more fets forth the Omnifciencc and Wifdom of God, that can bring man to his appointed end?, by means moft fit to his nature, and as infallibly attain his ends by Contingent means, as by naturally neceffary.

Neither yet to Objeft that it u not their Own Merit ', but of another tyhich refpetls them , that other beingtheir Surety > doing that whereby he Merited on their behalf : Tea in their ftead, they dying with him : though the fame in them could not have been meritorious, they being at beft meer men, and at worft very finful men.

Reply. Here is the heart of the whole Controverfie,and (if I may have leave to fpeak as confidently as your felfj the Root of many dangerous errors, I think very plainly fubverting the Chri-ftian Religion. I confefs with comfort,that Chrift was our Surety, and merited on our behalf, and in our ftead in fome fenfe, efpeci-ally that he fatisfied in our ftead: But that we dyed with him when he dyed, I deny : I fuppofe you would by this intimate that he did not only Merit in our ftead , but Reputatively fo in our per* (on, as that ipfofaBo his Merit was theirs, for whofe fake it was performed, and they reputed to have merited in, by, and with him. This opinion deftroyeth the fubftance of all Religion, as I hope to manifeft upon fitter occalion. Though Chrift did Merit for us, and fuffer in our ftead, yet it was not as our Delegate, nor did we do it in him in a Civil and Law fenfe,any more truly then in a natural. Nor is the (inner reputed to have done all that his voluntary Sponfor doth for him, nor is the benefit of it ipfo fatlo his, but on what terms the Sponfor and the Creditor or Rector (hall pleafe to convey it.

tf.. A CompaB or Covenant being made cf giving life and falva-tion upon the Condition of Obedience, to certain perfons, that Cond : -dition being compleatly fulfilled, as it wot in the death of Chrift, claim being made of the Tromife according to the tenor of the Compatl 9 and the perfons prefentedfor the enjoyment of it, furely thofe perfons have an aclual Right unto it.

Reply. If the Covenant had been made with us, and we had performed the Conditions, or another for us, (fobeit thePro-mtfeJiad beerrmade to us, upon fuch performance of another, )

then

then all this had been true that you fay. But a Promife to Chrift that he fliall have all things delivered into his hands, and have Authority to forgive Cm, together with an Agreement whom he fliall eventually call and pardon, this gives no man Right. That which is promifed to another for our good, is not promifed To us, though For us ; nor giveth us any Right For what you fay of prefemwg the ptrfons for the enjoyment of it , I underftand not. i. Did Chrift prefent us to enjoy it before we had a being ? a. Or all the years of our Iiifidelity > why then did we not enjoy it ? Or what was that which you call presenting tu} 3. But if it were only when we received Faith that he fo prefented us for enjoyment, then it feems we are Abfolved but in the fame moment as we believe.And then our dying with fhrift when he dyed, did not Ablolveus, nor give us Right. If the perfon muft befo prefented for enjoyment firft,ftay but a moment longer (and that not of time but of nature ) and let him believe firft, and we are ncerer to agreement.Yet do I know of no prefentment before Faith,that gives us Right, but much to the contrary.

That a/i this isfojee lfa.49.*i3,4,5 A^* Pfal. 2. 2,4 5«Ifa.53. 10,11,12. Joh. r 7 3. and 2.2l.Heb- 2.

Reply. Whether any word in any of thefe texts give the leail countenance to your affcrtion , I am content the Reader judge when he hath perufed them. They prove that Chrifts death fhall be fuccefsful;but for any word that we have a Right to the benefits before we believe, I mean, to the benefits following Faith^ fuch as are Abfolution and Pardon, he muft have better or worfe eyes then I that can find it. Much lefs, that we are actually Abfolved from guilt of death, and Obligation to Puniftiment. Blef-fed are thej that do his Commandments jh*t they may have Right to the Tree of Life^ &c. Rev. %z, * 4. So much for that Argument.

^Argument 5. If we are pardoned or Abfolved from guilt from Eternity, becaufe it was Decreed, or at the time of Chrifts death,becaufe it was then Merited, then all other Relations Decreed or Merited (hould be from Eternity, or from the time of Chrifts Merits : But the Confequent is fo falfe , that I need not fay any more to manifeft it: therefore

God Decreed from Eternity that D^/WfhouldbeKing, and *Aron Prieft, and both Types of Chrift : Yet were thety not fuch from Eternity : Nor yet from the time of Chrifts undertake-

(2(58) ing to Merit it. If a man that was Decreed to have two or three wives fucceflively , were husband to them all at once; £lt4&re , Whether the Law will 'each him for his life ? Yet fo it muftbe, if all his Relations are from eternity, becaufe Decreed from eternity, or from Chrifts dying, becaufe then Merited. Was Edward the 6ib King of England^ or Elizabeth Queen from the time of Chrifts death ? Was Mr. 0. Mr. E. Mr. C. or any now living, a Paftor of a Church when Chrift dyed ? I hope none will fay that God Decreed not thefe, or that Chrift Merited them not.

The Confequence is plain from the parity of Reafon. If it be eo hohmh*, becaufe Decreed or Merited that one is eternal or from Chrifts death,then other Relations that are Decreed and Merited inuft be fo too. .

I put both together, becaufe I deal with men that fomewhat differ. Some do not fo openly or plainly own the Eremity of Abfolution as others do. The forementioned learned man faith; For the foundation of this Right 5 feeing that before the Confederation of the death of C^fii * f u t 30 ** f rcm thexce it muft needs be : But whether this Confederation of Chrifts death be not from eternity, and fo our Merit and Right from eternity, in his judgement, I am uncertain: By fome paffages I fhould hope better: but thefe Words make me doubtful ; 7hat the Decree of God gives to no^ man a Right, to the thing concerning Vvhich the Decree is , is Jo far from bang a Sufficient proof of the Major , that it is in it ft If very quefeionable^ if not unquefiianablj falfe. That the Dec ee gives not being and exiftence to the things concerning which it is 9 is an old Rule. That no Right fhould from it arife nnto that thing by venue thereof\ is notfo clear. Right is but Jus • Jus eft, quod Juftum eft : Jf it be Jufi or Right that any one (hould havefuch a thing , he is [aid to have a Right thereunto. Now fappofing the Decree of Cjcd , that a man Jhall bjfuch means havefuch a thing, is it not juft, equitable and condecent unto right eoufnefs that he fhouldhave it?

Reply, i. It feems then we had our Jus ad rem from eternity : And then Chrift did not Purchafe or Merit it : for he is not the caufe as Mediator of eternal effeds (a parte ante. ) And if we had Right from Eternity to Juftification and Salvation, and that Absolutely/^ Terminals you fpeak, to be ours, then when the term comes, we (hall have it, as having Right to it before. And what doth Chrifts death caufe by interpofing Mf you fay , that it is

not

(i6 9 ) not Decreed to us, or by Decree given us Abfo!utely> but on condition of Chrifts Merits ; I AnfVp. i. Take heed of making conditional Decrees,fo as that any thing be a condition of Decreeing.

2. If our J:u kd Rem be but conditional, then actually it is none.

3. If Chrifts death be no condition of the Decree, it can be no condition of the conjunct effect, which is eternal too, if we have a Right from eternity. 4. Or if you judge that we have a Right to Life from Eternity, without any procurement of Chrifts Merits, and that it is the ]ta inre only that his Merits are the condition of; yet remember thefe things. 1. That youfuppofea condition muft tendtre adtneertum^ and therefore that with God there can be no proper Conditions: How then can Chrifts death or Merits be a condition } how can God make a grant of fuch Right to us, on this condition of Obedience, as you before ex-preft > 2. We hope Chrifts death was not ameer condition, but a meritoriouscaufe ; And how it can be fo onyourgrounds,is paft my reach to know. 3. And what need it, or can it caufe ? The Right to Life we are conceited to have before (by many at leaft-J the Right in life needs no more but ut ven'ut d<es to caufe it.if we had it Abfolutely/»£ termini And was this it that Chrift dyed for, to procure us a Right to that which we had Right to before ? Upon Chrifts dying it is ftill but /#/ ad Rem till the term come : and then our firft Right would turn to a ?«/ in re, when we have the thing it felf. If you fay that God who Decreed the end, Decreed the means, and though he gave us the Right to Life by Decree, yet he Decreed that Chrifts death (hould imerpofe as the means to the ^us inre \ I dttfw. What means is it > To inter-pofe , is but to comein fuch an order ; but what doth it to the effect / Condition it can be none, if there be no condition with God aufe it can be none, of that which wants no caufe but time to its production Nor do I fee, according to you , how it can caufe meritorioufly, if it caufe not with God from whom it Meriteth. You did therefore more cauteloufly then fatisfactorily take up with a word that will bear many interpretations, faying, It affecieth Gods Juftitiam Regiminis, and there you place its procuring efficacy ; which words 1 like well, if they were cleared, and well reconciled with the reft

Lutyou grant it as an old Ku\c % That the Decree gives not being *ncl exfiexce to the things concerning which it is. 1 demandthen,

Mm 3 Di

Did God Decree to give us Right to Life ■> or not f If not, then we have it not as Decreed. If he did, then the Decree cauf-ed not the being of it : and then it had no being , for it had no other caufe from Eternity.

I fpeak all this more to the Defence and Confirmation of my Argument, then your confutation : For in doing that I fhould take another courfe, and deny the Definition off/w, in the cafe in hand; and prove both, that if God (hould not perform his Decree, it would not be injuftice in him, or injury, ( which is contrary to ]hs, as in our cafe ) but only mutability, ( sls Dttrandus imagined alio,in cafe he fhould not perforin his word, which is much more ;) and that neither the Purpofes of God or man,do convey any Right to another of the benefit purpofed : no nor abaredifcovery of that purpofe neither, nor that which fome call a Pollicitation^ diftinft from a Promife ; but only fuch a Promife, Grant, or Law, whofe nature and ufe is to transfer or convey Right.

i. If man hath a Right to all that God hath Decreed to him, then he hath Right to punifhment, even to Hell from Eternity, before ever he finned in himfelf or in -*dam : yea before he was : and this punifhment is his due •• but that is not true.

2. I know moft of thofe that are againft me, will maintain that God Decreed from Eternity, that men (hould commit all the fins that ever are committed, ipfo per mitt ente^tr voluntatem ad atlum* fr&motione immediate ejficari pr<zdetermirtAntc : and fo fin was due to all finners from Eternity , when they were no men *. or they had then Right to it: but that is not true.

3. No Right is conveyed to another, but by fome Tranfient aft, ( for it doth make a change on the ^)bjeft, ponendo novam relationem :) But Gods eternal purpofe is not fuch an aft; therefore, &c.

4. The Tranfient aft which makes fuch a Relative change, (in giving Right,) muft do it by laying a real foundation , whence that Relation rauft refult : but the eternal purpofe layes none fuch .- ( But the Promife or Grant of the Law of Grace, is that foundation,C<Wtf/0»* pr&flita^ubicond tionalis eft promijfio.) That which giveth not Title, gives not Right: but &c. Much more might eafily be faid to the great difhonor of this new unheard of opinion (till now fofar as I know ) that men have Right to that

which

which is Decreed them. In a word, It confounds the nature of purpofes and promifes, deftroyes the main ufe, if not the EfTence of all Laws, Promifes and Contraband fo fubverts all Government, Divine and humane; and civil commerce among men. I may be bound to God to perform my purpofes ( yet not alvvay ) but if hereby I give Right to men to ali that I purpofed them, all the world is ignorant as well as I.

Argument 6. 1 f we are Pardoned, Juftified or Abfolved from Guilt,either from Eternity,becaufe it was then Decreed, or from Chrifts death, becaufe it was then Merited ; then would all real effects of Decree, and of Chrifts death, (as well as the Relative ) be from Eternity,or from Chrifts death : But the Confequent is falfe : therefore fo is the Antecedent. If we are therefore abfolved, becaufe our Abfolution is Decreed or Merited, then on the fame Reafon we are Sanctified, raifed from the dead, glorified , becaufe thefe are Decreed and Merited,tbere being the fame caufe and reafon of both.

Argument 7. If neither from Eternity, nor the time of Chrifts undertaking, nor any time before we were born, or believed , we were made Heirs of the Promife and Kingdom,then were we not Pardoned, Juftified, or Abfolved from the guilt of death. But that the Antecedent is true,I prove by thefe Scriptures following. Heb. II. 7. *By Faith Noah beixg Warned of God of thing* not feen, as jet moved with fear, prepared an *_y4r\to the javing of his houfe, by the which he condemned the world, and bee erne heir of the Righteoufnefs which is by Faith. Tit. 3 7. Th*t being Juftified by his Cjracc,we fljouldbe made heirs according to the hope of etc Life. Gal. 3. 26, 29. For ye are all the children of Cjod by Faith in Chrift Jefus. And if ye be Ch^ifis,then are je Abrahams feed , and heirs according to the Promife. Gal 1.7. <^4nd if a Son , then an heir of God through Chrift. v. JO. The J on of the bond-Woman fballr.ot be heir, &C 28. NoW we, brethren, as lfaac was, are the children of Promife. Rom. 4. 11, \ 2,13,14. That he might be the Father of all them that believe, though they be not circtimcifeJ, th.it Rightecufntfs might be imputed unto them alfo. And the Father of Circumcifion to them Who are not of the Cl'-cumcifion only, Wal^in theftepsof that Faith of our Father Abraham, &c. For the Tromife that hejbouldbe Heir of the world, Was not to Abraham or his feed through the Law y but through the -.ifnefs of

Fa

faith. For if thej which are of the LaV? he heirs , Faith is made void) and the Promife made of none effetl. Rom. 8. l6 17. *And if children , then heirs , £**>/ 0/ f^W, and joynt heirs X»;th Chrift. Ephef. J. 6. T^f the Gentiles Jhould be fellow heirs , andrf the fame bodj, and partakers of his Promife in Chrift bj the GofpeU Jam. 2. 5. Hath not Godchofen the poor of this world , w& /« F,v.th,Heirs of the Kingdom t which Goo" hath Promifedto them that love him ?

The Confequence is of apparent verity» feeing the word Heirs expreffeth their Right. He therefore that is not Heir of the Promife, or according to the Promife, or heir of the Kingdom, cannot have Right in Remiffion, Absolution from guilt, or Jufti-fTcation : and therefore cannot be Pardoned Abfolved, Jufti-fied.

Argument 8, If the Eleft were all Juftified or Abfolved in Calvin i» Chrift as the publike perfon, or having themfelves fatisfied or Marh.6.11. merited in, and by him ( which is the common foundation of the Ncqienim Re- ac j ver f e opinion,) then they are Juftified or Abfolved without any TreJitor^qui Par don °f & a merited by Chrift for them: But the Confequent acceptavit, is falfe, and deftru&ive to the'Chriftiau Religion : therefore the tione nihil am- Antecedent is not true. pl'm cxigit-yfed T ne Confequence ( which only needs proof ) is thus mani-

ZrZfrurc fcft t0 be f0Und «

fuocedem ab* *• Chrift was Juftified , or Abfolved without pardon : there*-foLvit deb'uo- fore if the Eled: were Juftified or Abfolved in Chrift as the pub-rem. like perf n, as having themfelves fatisfied or merited in him, then

they are Abfolved or Juftified without pardon : For the fame Absolution cannot toto ccelo differ in nature from it felf : Chrift wis declared Juft and Abfolved without pardoning him one fin, as to the undertaken Punilhment.

2. They that have either perfectly obeyed, or fatisfied, muft be Juftified or Abfolved without pardon ( being capable of none, as not needing it ) and that in the moft rigid Juftice. If therefore we have either perfectly obeyed or fatisfied in ' hnft we muft be Abfolved or Juftified, without pardon, in ftriaeft Juftice.

The ftri&eft Juftice can require no more then all that is due.Nor can den} an Acquittance or j uftification to him that hath paid or performed ail that was due.

C*73)

Oh). Had we paid or performed it in our own perfons, then tft had needed no pardon, but feeing Chrift paid it for us, it muft be ^ hl T h pardoned to us though not to him. fcg'.Au*°Art

Anfo. This is very true 5 and the ordinary Do&rine of Pro- 4./. 9 n° Q*' teftants,yea of Scripture. But then obferve, that this affirmeth, niscmmQbti* that we paid it not in our own perfons. And this muft be true, of i atl ° ^U.mr */*r/**inacivilfenfe, orLawfenfe,as well as a natural : That ^^/^ Debt which a man paies by hisfervant or other Deiegate,he paies fa „ f Uvat himfelf. It was done by his perfon in Moral, Civil, or Law-fenfe; qui debet, five though not by his natural perfon. It being therefore the A&ion aliusprits. of Laws ( or according to Laws ) that we have to fpeak of, it muft be a Legal perfon that we muft fpeak of. If therefore Chrift had fo Merited, or fatisfied in your perfon, and you in and by his, thatReputatively the Law, or Lawgiver, did judge it the Idem, and not only the c/£ equivalent , and did efteem the perfon the fame, and judge you to have merited or fatisfied in Chrift , then no Juftice could deny you prefent Juftification or Ablolution without further pardon: though the natural perfon of Chrift and us was not the fame.

But indeed it could not be, that Chrift paid the Idem , the fame that was due in Law .• For that was fupplicium ipfius DelicjttentiSy and not of another: Nor could it be that you fhould merit or fatisfie Legally in Chrift, he doing it in your perfon. For though in payment of debts to a Creditor ( which is not our cafe ) the Law admitteth payment by a Delegate, and taketh the perfon as the lame, looking only at the Debt (for what a manslnftrument doth,himfelf doth) yet in cafe of Obedience and Punifhment, the Law determineth of the perfon, as well as the thing due , and alloweth not a Delegations doing or fuffering by an Inftrument, or in the natural perfon of another: and therefore dum alius[ol-vit,fimul aliudjolvitur.

And though God asRe&or,/#/>m Legem , as above Law, doth in our cafe, allow and Accept of a Sponfor, and kind of fubfti-tute of punifhment, viz,, that Chrift (hould fuffer in ourftead ; yet not as in our perfon, fo as we do Morally or Reputatively fatisfie or merit in or by him: but in the perfon of a Mediator • that his Sacrifice, Satisfaction, Merit, may be a valuable Confederation, on which God may pardon our fins, in his time, and on terms agreeable to his honor and ends of Government. I take this to

Nn be

be the truth, about the nature of our Redemption by Chrift, between the two Extreams of the Socinians ( who deny fatisfa-ftion by Chrift) and the Antinomians/who fay> that we fatisfied, or obeyed and merited,or both.in and by Chrift; ) Two Errors of fo great moment, fubverting the very foundation, and whole frame of Chriftian Religion , that I confefs my foul abhorreth them, though in all tollerable differences I can go far in bearing with diflenters. And I wonder that forne Divines do look on thisfo lightly, as if it were but a verbal or inconfiderable difference.

Obj. But yet,though it be true that God was bound in Juftice prefently to Abfolve and Juftifieus; without further pardon,when we had paid all the debt ( either of Obedience or Penalty ) in and by Chrift ; it followeth not, that we are not pardoned : For God did pardon us by tranflating the PnniQiment from us to another : To put another into our perfon, was Gods pardoning aft: He might have inflifted it on our felves,and he laid it on Chrift : therefore we are not Juftified without pardon of fin.

tsfnfift. This is theanfwer I confefs, of Tome men, whofe parts and worth one would think fhould promife much better. They yield to, and maintain what I faid before ; that we did fa-lisfie and merit in and by Chrift, and that God could not in Juftice deny us prefent Abfolution or (unification without any further pardon, ( except in the after Manifeftation of this to our confidences.) But then they think this aft of Deputation, or change of the perfon is a fufririent pardon. To which I fay.

i.I did not mention the exeluilon of all pardon, in my Con-fequence ; but only of all pardon merited by Chrifts death* or fa-tisfaclion, or by any aft of obedience, which he is fuppofed to do in our perfons,and we in him. And according to this defperate Doftrine which I gain-fay, there can be no pardon merited for us by Chrift. For this change of the perfon , which is mentioned , was both naturally and morally (according to their fuppofition) antecedent to Chrifts fatisfaftion and meritsiwe are iuppofed firft to be made or reputed one perfon with Chrift, and then to have fatisfied and merited in him: That is, to befirA pardoned, and ihen to have fatisfied and merited,

a. ButJ deny that this deputation or change/of the perfon,f if it were true./ w^re any aftual pardon of Sm, The definition is

not

not the fame: therefore the thing is not the fame. Indeed it might prefuppofe a pardon ( according to their grounds) but is not a pardon it felf : For it is not a difTolving the obligation to Pu-nifhment, nor a Giving us Right to Impunity.

3. Doth not this make Gods punifhing of us in Chriftto be unjuft f For if we were pardoned before, how can it be juft that we (hould pay all the debt after ? or fuflfer what was pardoned ? For if it be we in Moral or Law-fenfe that fatisfie, then it is the fame perfon that was pardoned that fatisrleth.

4. And if we did fatisfie in Chrift, then nothing was pardoned to us ; if the perfon were Legally the fame.

5. But fuppofe thefe two laft anfwers may be put by, (by faying that is a pardon to our natural perfon, though not our legal ; or fomefuch frivolous reply ) yet can ChrifHan Religion bear it, or Chriftian ears endure to hear it.that we have no pardon of fin, which was purchafed or merited by Chrifts death and fatisfadion, but was freely given before,by the change of perfons ? fomc more I (hall fay of this in the next.

Argument 9. If we did merit or fatisfie ( as aforefaid ) in Chrift, then muftour Abfolution and Deliverance be ipfofatto from that moment fo compleated, that no Juftice can continue us under the leaft punifhment,or inflid the leaft upon us: But the Confcquent is falfe, and defperately fubverteth Religion, and blafphemeth Gods providence : therefore.

It is eafie to argue a fatto ad Jhs^ in all Gods Works he doth it : therefore it is Juit; is anunqueftionable confequence. But that God doth inflift caftigatory Puniftiments on Believers; and then doubtlcfs no lefs on Infidels and wicked men, though Elect, is a truth fo plain, that while Scripture is believed, or providence acknowledged , all the Antinomians on earth fhali not prevail againft ir.

Is it no penalty for God to hate all the Workers of Iniquity ? to abominate their Prayers? to deny them all fanitifying Grace? to continue them children of wrath, without hope, without God in the world ? Under the power of Satan ? yea to be the children of the Dive! ?i Joh.^. 10. ^^26.18. and to be led Captive by him at his will, as his bond-(laves? zTim. a. :6.

He that can make men believe that thefe men are under no punifhment,may next make them believe that there is no God, or

N n z Providence,

f*7*5

Frovidence, or Hell. Yet is it undenyable that the R edeemed undergo all this, and much more ( which I have before mentioned <*nd proved at large) fo much to the Minor.

For the Confequence of the Majorat is evident in it felf. No-juftice can either i. Continue him under Puniihment.

2. Orinfh&newpuniQiment.

3. Or delay his merited happinefs, who hath himfelf in Law-fenfe, fully undergone all the Penalty that was dne,and hath fully jerked that happinefs. He that hath paid all, oweth nothing : and he that ows nothing, cannot juftly be continued in Prifon. He that hath born all the penalty, or is perfectly Juftifted or pardoned Js guilty of nothing. And he that is guilty of no fault, cannot juftly be punifhed with the fmalleft penalty. As Dr. Twifs truly faith, It may be affliction and torment, but it is no punifh-ment, unlefs it be for (in and guilt. Thefe men therefore that feign us to have fuffered, fatished and merited in or by Chrift, and that for all the fins of our life ; and yet that God doth keep us, or fufTer us to continue under the power of Satan , and his own wrath ; yea, were it but under chaftifements, and imperfections, and remnants of fin, and doubts and troubles of confidence, they do lay to his charge, that which they durft not do to the finful Rulers of the Sons of men, whom they account Juft and Honeft. Qen. 18. 23, 25 Wilt thou alfo deftraj the righteous with the wicked J That be far from thee to do after this manner : to fhy the righteous with the wicked , and that the righteous fhouldbe as the wickedythat be far from theeifhall net the fudge of all the etrth do 'Eight ? Rom. 3,5,6,7,9. But if our unrighteoufnefs commend the rigfoteffufwfs of God^hatft:allVte fay ? Is Qodunrighteous r?ho taketh Vengeance? (ifpeal^as a man) God forbid \ For then how fh aU God.pdge the World? &c. Why ami alfo iudgedasa ftmert ^Lt.'T-hef are aliunde* fin* 19. What the LaW'faith , it faith to them that are under the Law, that -every mouth may be flopped, and. all the. ^orld may become guilty before (joa.

I. may well argue therefore from Gods Juftice,thus: They who Ho juftly fuffer Gods anger, and feveral punifhments for im , did not perfectly obey or fatisfie in or by Chrift : But the Elect be-forc-and after conversion do juftly fuffer, &c. therefore r &c. The juftnefs of their furTerings for fin, hath been conftantly ac-M&wiedged by tae.S&nts^F. Go£«.YQ&tfwa 9. i-5-./aitfcf^W

-

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after all that is come upon us for car evil deeds ^and for our great t\ pafes t feet*jg th*r thou cur God haft puniihed us kfs then our ini~ quities defer Z-, &c. Daniel faith, 9. 7, 11, 0 Lord fight eoufnefs be-longeth unte the r, but unto us, Confuficn of face, as at this day^ &c. Therefore the Curfe is pcured upon tts^ and the oath that is written in the Law of Mofes the fervant of'Cod , becaufe we have finned againft him- And hi bat h confirmed histvords which hefpake again ft

Yea, I will argue higher yet. They whofe damnation to heH were Juft if God fhould execute it, have not perfectly obeyed or fatistied in and by Chrift : But the Damnation of many of the Redeemed ( at leaft, of all the unconverted ) were Juft : therefore.

The Major is piain, if we fpeak of Damnation in proper fenfe, as a punifhment, and not as a meer Torment; for I will not deny but God might do what he would with his own creature, antecedently to hjJledor-(hip and Covenants. The Minor istheex-prefsconfemon of all humble Chriftians that ever! fpoke with,or heard pray (that mentioned thefe matters) that God mightjuftly have damned them before converfion ( yea and in fome refpeft, iince. ) And the Apoftle (peaking of thofe that fay, Let us fo evil thxt good may come, or that flandered them as fo faying, faith of them, Whofe damnation is juft. Rom. 3.8. But this is a fin that a Redeemed or Eled man may commit,and the Apoftle knew not all the non-Eleft from the Eled : therefore the Redeemed may fo fin that their Damnation were Juft : But that any mans Damnation can be juft, that hath either perfectly obeyed, or elfe made perfect fatisfaftion for his fins, is paft m\ apprehenfion. Yea 1 he Doctrine orpofed,accufeth and overthroweth all Fenal Laws and Executions of Magiftrates, and confequently all Government all Common-wealths. For if we have made perfect fatisfaction in Chrift for all fin,then we owe no more punifhment: and then God cannot inflict: any by himfelf or his Inftrumcnts. All power is of God j and all Legislation and Judgement of men, is by C Commifiion,if juft • Magiftrates are Gods Officers and Inftru-ments. If Gods Juftice therefore have nothing againft us , mans can have nothing : For mans is Gods. He cannot grant a ( miflionto a Magiftrate. co puorfh the innocent, crone that Ju-hath nothing againft. The Judgement is the Lords

eth the earth as foveraign, by his Officers. CbtelanSlhon faith, Exam. />. 680. That it is Gods moral Law that obligeth all men, and ordaineth corporal punifhments in this life,againft thofe that commit external faults, and that God executeth them by Magi-Urates VideG. Soh. Thef.c. 8. p. 31. So that I mutt confeis, that if this Do&rine of our perfect folution in Chrift, and that of the debt it felf do not n'f'ceffarily overthrow all Government I do not underftand it as I thought I had done.

^Argument 10. If we are Juftified or Abfolvedby Meriting or Satisfying in Chrift at his death, as aforefaid, then God would not have given us the benefits by Conditional Promifes, and have added threatnings of damnation to us, if we rebel: But thus God hath done in his Word ; therefore, &c.

Or thus: If it be juft with God to convey the pardon of fin » and Right to falvation by Conditional Promifes, with threatnings annext : then we are not Juftified or Abfolved by fatisfy-ing or meriting in or by Chrift: but it is Juft with G<£>&c. therefore, &c.

The reafon of the Confequence is, becaufe ( as is faid) to him that hath fatisfied or merited fully, the liberation or benefit is.due ipfofatto , prefently and abfolutely : therefore to make a Law which (hall impofe Conditions for the obtaining it, and keep us without it till thofe Conditions are performed, and threaten us with damnation if we perform them not, this feems not equitable, when the thing was our own before, or prefently and abfolutely due.

As for them that fay, It isfalfe that thefe benefits are given upon any Condition* When 1 have nothing elfe to do,I will anfwer them in folio: till then let this fuffice; Read the Scriptures.

Argument 11. If we are Juftified or Abfolved by fatisfying perfectly, or meriting in or by Chrift, as aforefaid , then we are as righteous while we are Fnfidels, as when we are Chriftians ; and while wicked, as when we are Godly. But the confequentis Anti-nomian : therefore fo is the Antecedent.

We fpeak of Righteous here,without equivocation, in the fame fenfe, viz. as Relative, as oppofue to Guilty, and to having no Right to the Reward. The reafon of the Confequence is evident: No man can be more juft then the moft perfectly juft.He that hath in Chrift perfectly merited or fatisfied for all his fins, is moft perfectly

fedtly Juft,(in this Relative fenfe; ) therefore no man can be more juft: therefore an Elecl Infidel or perfecutor, being mod Juft before, can be no more juft after.

I fuppofe they whom I gainfay, will own it all,as they that have read Dr.O*//>,and 7ci*»,and Saltmarjh^z.^ foon fee.But fo will I never do while the Sun of Scripture fhines fo bright, for the dif-covery of its evil 5 telling us fo much of the righteoufnefs of Faith, and which is by Faith, and that Faith is Imputed to us for righteoufnefs, with much more, which cryes fhame againft this opinion : asmoftof all the texts before cited will bear wic-nefs.

Argument 12. If we are Juftified orAbfolved by fatisfyingor meriting in orbyChrift, asaforefaid, then we are as righteous while lnfidels,as Chrift himfelf. (I mean with this Relative righteoufnefs , which confifteth in a not-guiltincfs : The Law hath no more againft us, nor the Judge, then againft him ) But the Con-fequent is Antinomian : therefore fo is the Antecedent.

He that dare fay that every Redeemed or Eled Infidel, whoremonger, murderer, eye. is Relatively thus, as righteous as Chrift, ftiall not borrow my tongue to pronounce it. Nay, he that will fay, the beft Saint on earth is as righteous as Chrift , or no more guilty or obliged to any punifhment, is not of my Religion. I know the Antinomians are not aftiamed of this aflertion, (" and I know how the Papifls cavil with all Proteftants,as if they faid fo too :) But 1. Gods Threatnings and holy Laws 2. And his executions on body and foul in this life. 3. And the witnefs of mens own confeiences. 4. And the Spirits convincing the world of fin and mifery, fhall fhame and fupprefs this proud affertion in de-fpight of the Father of lyes, and his ftouteft Inftruments.

^Argument 13 If we are Juftified, pardoned or abfolved from eternity, or from the time of Chrifts death ( on the forefaid grounds, or any other, ) then may we not with any Infidels or wicked men, in preaching or private conference, convince or per-fvvade them of their mifery,as being under guilt, or not pardoned or abfolved, or as having no Right to falvation. But the Confe-quent is Antinomian . therefore fo is the Antecedent.

No man muft preach that which he cannot poflibly know whe- -ther it be true or falfe : But no man that fhsuld tell any Infidel's of the faid mifery, can tell whether it be irxe or falfe ; therefore

they

(58b)

they may not preach it. I fuppofe they whor y will grant

all this : Arid what a preaching then we ma j rom Anti-

nomians, and to what advantage to poor ha miners, you

may judge. They can tell them no more of their mifery, but. that they are not Juftified in conference, and that it is nncertain whether they are abfolved or not. It may be you Infidels have Right to falvation, and it may be not, but affurance, feeling and poifef-fion you have not : T hey cannot fay without equivocation, you are (hut up under fin, and guilty before God, in the gall of bitter-nefs and bond of iniquity,-having no part nor lot in this matter ; your damnation is juft, the wrath of God abideth on you, you are condemned already, unrighteous, the children of wrath, &c. This is Legal preaching, though to Infidels ! They cannot know the Eled Infidels from the Reprobate, and therefore they cannot fay they are miferable. No nor tell them how they may know it themfelves neither : Though Vce could not tell an Hypocrite , that he is miferable, yet we can tell him how himfelf may know it: butfo cannot they, not to the AfTemblies of Heathens, nor any one of them ; nor of the prophaneft men. Only that they want Affurance and Holynefs they can tell them : but not that they want Abfolution from guilt of death, and from obligation to pumfoment, or that they want Right to falvation,Have thefe men learned to difference between the righteous and the wicked, him that ferveth God, and him that ferveth him not ?. Are fuch Preachers as the mouth of God, that difference no more between the pre-tious and the vile t yea that call the vile pretious ? Is fuch preaching liker to make Saints or Libertines ? Make them, did I fay ? Rather manifeft them, and confirm them in Impenitency ? Iblefs God for it, I hear none of this preaching in our Country. I never heard one in the Pulpit tell all the prophane ; For ought'you or I can tell y you may all be Abfolvedfrom the guilt ofdeath , and obligation to Punijhment long ago % though net as Terminated in your Conferences. And I hope fome men that are of this opinion, ufe not to preach it, yea ufe to preach contrary.I have fo often heard mif-taken Difputers preach foundly and Orthodoxly to the vulgar, that I have loved preaching, ( and fpecially to the vulgar ) the better ever fince, and difputing comparatively the lefs: And fpecially in Prayer to God, I do oft hear the Heterodox pray fo Orthodoxly, that I am yet more in love with Prayer, and hope that

many

(*8i)

many men praftife not their ill opinions. If you would hear men fpeak'their hcarts,and that which conscience dare own,hear them in Confeffions and Prayers to God. Prayers are more generally Orthodox then Sermons,and Sermons ad populnm then ad cUrttm % and both thenDifputations, and Controverfal writings, among men that are warping the Antinoraian way.

Argument 14. If we are Juftirled/Abfolved, or pardoned,and have Right to heaven, from eternity^br from the time of Chrifts undertaking or fuffering, or before our Converfion,then no Jew, Turk, or prophaneil man, may lawfully either 1. Believe. 2. Or confefs himfelf miferable,as being not abfolved, juftified or pardoned , or as having no Right to heaven. 3. Nor may they be humbled for any fuch mifery: ( except it be thofe that have blaf-phemed the Holy-Ghoft, if any fuch know their fin: ) But the Confequent is purely Antinomian : therefore fo is the Antecedent.

For the Confequence, it is moft clear, feeing no man may believe or confefs that which he cannot know whether it be true or falfe ; But no whore-monger, perfecutor, murderer , can ( according to their Do&rineJ tell whether it be true or falfe, that he is not abfolved, pardoned,and hath Right to heaven : For they fay all the Redeemed are abfolved, and have fuch Right: and all and only the Eled are Redeemed : and what wicked man can know that he is not Elefl ? And therefore it muft needs follow that they cannot be humbled for what they cannot know.I doubt not but the Antinomians will be ready enough to o\yn all this;but for experienced humble converts , I need not perfwade them of the evil of it : Nor will I beftow more words againft it now,feeing ad populum, fo many of our Divines have fpoken to it fo abundantly. See Shephards Sincere believer , Hookers SohIs Preparation, tad Vocation^ &C.

Argument 15. If we are pardoned, abfolved or have Right to heaven from eternity (by the Decree) or from the time of thrifts death, then may no man wicked or Godly pray for any fuch pardon of fin, abfolution, or Rjght to heaven. But the Confequent is Antinomian : therefore fo is the Antecedent.

Though fuch a man might pray for Jufufication as terminated in confcience, or the knowledge or fenfeof Abfolution, and for PofTeffion of heaven,and the Jus in re ,yet I hope it will not eafily

go down with Ghriftians, that no man may pray for the thing rt felf, as hot having it ; or that no man may pray for^Rightto heaven, the jus ad rem : Believers themfelves are daily to pray, Forgive us our trefpajfes.

The Confequence of the Major is apparently found: For if any may pray for fuch Pardons,Abfolution or Right to heaven, it is either the wicked or the Godly, Infidels or Believers: But neither of thefe may do it if their Do&rine be true. Not Infidels or any wicked men ; for they know not but they may be pardoned and h^ave Right to heaven already, and therefore can pray but for Af* furance and Continuance (nor for the laft neither on their grounds.) Not Beltevers,for they have the thing already : nay they may not pray for any fuch pardon or abfolution , from any one particular fin which they commit after Faith ; Nay they are bound, according to thefe mens Doctrine, to believe that they were never without fuch abfolution,pardon and Right to heaven, and fo may not fo much as confefs to God , that they were once under this mifery while they were Infidels or unregenerate. Thus you fee what prayers the Antinomian Dpdrine doth require-

Argument 16. If we are Abfolved from guilt, pardoned or juftified, and have Right to heaven from eternity, or from Chrifts death, then can no man lawfully either hear the word preached % read it, enquire of others,be baptized, or ufe any other means for &hat RemiflionjAbfolution or Right to heaven, nor avoid any fin on that account,left it fhould hinder them from receiving the faid benefits : But the Confequent is purely Antinomian, viz,, againft the fcope of Gods Law of Grace, for mans Reftauration : therefore fo is the Antecedent.

The reafon of the Confequence being the fame with the laft, I need not repeat it. By this it may appear what kind of endeavors Antinomianiftn diredeth us to, and what kind of Chriftians it would make, and of what converfations.. What man fearing God dare fay to all the Infidels, or enemies to Godlinefs and civility that he comes neer, ¥ou ought not to do any thing for the obtaining of Abfolution from guilt , and from the obligation to pnm\fh-ment^ or for Right to heaven , or to any benefit ofChrifls death ^ for all this is either obtained in and by Chrifl already , or elfe is not to be obtained ; you are not required to do Chrifis work • it is but manifefia-tion^ and Jus in re that jonare to fee\ for.

Argument,

"(280

Argument 17. If we are Abfolved, Pardoned, Juftified. and have Right to heaven from eternity,or from Chrifts death, or before we believe y then the fame man (hould at the fame time be pardoned and unpardoned,abfolved and condemned in Law,have Right to heaven,and have no Right : and that in refped of the fame fort of pinion, abfolution and Righc. Eut the Confequent is falfe : therefore fo is the Antecedent.

The Confequence is proved already : for I have proved fully that Abfolution, Pardon, ] unification, Right to heaven in Law-' title, followeth Faith, and that men are ip Law condemned , and unpardoned till they have Faith, and that it is not Juftification meerly as terminated in confeience, that * crioture calls Jujlifica-ticn bj Fa tb : It muft therefore be that in Right of 1 aw; for no other can it be before that, as is (hewed. And though 1 have faid fo much, I will here add this one Argument more.

If it were only knowledge or fenfe of pardon,'abfolution or. Juftification in Confcience, that were meant by Juftification by Faith in Scripture,then we might as well be faid, i.TobeEle&ed by Faith. 2. Or Redeemed quoad pretium by Faith 3 Or created by Faith ; becaufe by Faith we come to know that we are Eleded , Created and Redeemed ( yea much more of the two latter,for that we were Created and Redeemed,are define, proper objects of Faith ; but fo is not our Election or J unification- per-fonah) But no Scripture faith that we arc Elected, Created or Redeemed by Faith ( much lefs fo frequently and exprefly as it faith we are Juftified by Faith; ) nor may we fay fo our felves : therefore it is not knowledge or fenfe of Juftification or Abfolution that is meant.

Argument 18. If we are Abfolved, Pardoned Juftified, and have Right to heaven from eternity, or before Faith, then we have all thefe before we are in Chrift, or joyned or united to Chrift, or are made his members, but the Confequent is falfe : therefore fo is the Antecedent.

The Confequence will be denyed, by thofe that fuppofe we are in Chrift before we believe or arc born-.But the word of God faith no fuch matter as they, but much to the contrary. We are made the Sons of God^ hers **nd coheirs with Chrift by Faith : He that hath the Son hath ife^ and he that hath not the Sou hath not l<j r, and that U the) Vrho by not-believing , make god a Lyar, I Job 5. 12.

CoL I. *8. C&r*/? is the head of the body,the Church : but Infidels are not of the body, the Church /for the Church is Cat us vocato-rum yetfidelium. Col. 2. 1Q. From Chrift the head, all the fad) by joynts andbands , having, nourifhment minifired and knit together , increafeth With the increafe rfGod. But Infidels are not fo knit to Chrift, nor receive nourifhment nor increafe. Eph. 415, 16. In him Which is the head, even Qhrift ; from whom the Whole body fitly joyned together, and compared bj that Which every joynt fupplyeth 9 . according t.o the effectual working in the me-afure of- every part, ma-keth increaje of the body,to the edifying of it Jelf in love. But none of this is fo with Infidels, therefore they are not members, nor joyned to Chrift, nor he their head, actually. Eph. 1.22. Gave him to be Head over all things. To the Church, which is his body, theful-nefs of him thatfilleth all in all. But fo are not Infidels : For what Communion hath Chrift with "Belial, or Infidels ? Epbef. 5.2} » 2.4. *As Chrift is the Head of the Church, and he is the Saviour of the body : therefore as the Church is .fubjetl unto Chrift-, fo, &c. Where we fee, that is the Church which is fubjed to Chrift : but fo are not Infidels. 1 fir. 12. 27.12, i 3.. Now ye are the Body of Chrift, and Members in particular. And of whom fpeaks the Apoftle ? Not of any Infidels, but fuch as had received the Spirit. For by one Spirit ye are all Baptized into one body : therefore they were not in it before. 1 fir. 6. 17. He that is joyned to the Lord r ii one Spirit. Infidels are not one Spirit with him : therefore they be not joyned to the Lord. So Eph. 5. 30,31,3 2. Eph. 3> 17. Of whom the whole family in heaven and ea>th is named. But fo are not Infidels: therefore they are not of the family. Job. 6. 44>4S* H° man Cometh to me except the Father draw him : Every 'man that hath heard, and hath learned of the Father, amteth to me. Infidels therefore be not come to Chrift, and therefore have not Right in him as their head. Job. 5. 40 Te will not come to me that ye might have life. Col. 2. 6. *Asye have received Chrift $efus the Lord,fo walk in him. Infidels have not received him, nor are in him. Job. 15 'IjS, 6,7- &c. sAbidein me, and I in you : If ye abide in me y andmy words abide in y§u,ye_fball askjwhatye will, &c. In- . fidcls therefore are not in Chrift, Do we need more Light in fo plain a cafe ?

Yet I deny not but Chrift may in fome fenfe be called curs be-fore.we believe : That is- 5 All men may truly fay, that hear of

him*

(2S 5 ) him,He is our Saviour, or our Redeemer, in that he is the Savi * our or Redeemer of the world : And hath paid a fufficient price for their Ranfom , and is offered to them and life with him. The Ele& when they come to know that they are Eleft, may fay , He was our Saviour and Redeemer in a fpecial manner, as absolutely intending our infallible Juftification and Salvation. But they can never fiy till they do believe, fhrift u ours in Covenant, or he is our Head, or Hatband, yea or that they have any true Right to him or in him, more then the reft of the world have. Though he were fpecially given for them, he is no more given To them,before they believe, then to other men.

For the Minor (that we have not Abfolution,Pardon or Right to heaven, before we have Chrift.by true Donation,or Covenant-Right) I take it to be fo much proved already, fo exceeding evident in many more Texts of Scripture, and fo generally maintained by all the Orthodox, that it feems but lofs of time to prove it.

^Argument 19. If we had be^n pardoned, Abfolved, or Jufti-fied, and had Right to heaven from eternity, or before we were born, then would Paul or fume of the Apoitles have made ufe of this, as an Argument againft J unification by the works of the Law, or at leaft, not have pleaded againft it, only Juftification by Faith, which implyes that we were not before J uftified, or Abfolved : But neiether Tattl nor any of the Apoftles did ever make ufe of fuch an Argument againft Juftification by the Works of the Law ; but contrarily plead only Judication by Faith : therefor &c.

How eafily might Paul have filenced all pretences of the works of the Law to Juftification,by proving that we were Juttified before there was Law or man or at leaft before we were born and capable of working ? Can he that is not, work to Juftification ? fure if this had been the way, we fhould have found the Apoftle, inftead of faying, We are 1 uftified by Faith, and not fa the Works of the Law,zo have pleaded thus againft both , We were Iuftifiedbefore we Were born, and therefore neither by Faith nor Works : thefe do but procure the fenfe of it ta our confidences \ and fo both Faith and Workj may do.

Argument 20. That Doftrine is not of God, which over-throweththeKingly, Prieftly. and Prophetical office of Chrift, at

ieaft, as to a very great part of their work. But fo doth the fore-mentioned Do&rine which we are oppofing: therefore.

The Minor ( which only needeth proof ) fhail be proved thus in its feveral parts.

i. For the Kingly office of Chrift, the exercife of it over his Church confifteth i. In Legiflation. z Judgement. 3. Execution of Judgement. 4. In Relaxation of Laws, ( or abrogation of them; when he fees caufe. 1. n Legiflation he 1 deter miueih what (hall be due from man, by his precepts : and 2. what fhail be due to man, in his Promifes and Threats; and what (hail be the Condition of thefe. r. The great and eminent ufe of the Law of Grace,is to be Gods Inftrument to make over to us C hnft with his benefits, of Pardon , Abfoiution, J unification, Adoption, Right to Glory, &c . All this is overthrown, by feigning that all thefe are ours already; and therefore what need we any Promife, Teftament^Deed of Gift, Covenant, or Law of Grace, to make them ours ? And if we our felves fatisfied in Chrift Legally, then we mult have prefent Right in all the benefits ipjofatto. 2. Thefe Promifes and Conveyances God hath made on condition of faith uid Repentance. This ad of Chrift (the Constituting of the Condition ) is alfo made void and vain, if not unjuft, as being to men that had an Abfolute Right before. 3. The Threats of non-Rc-miftion, n n-Salvation, &c. if we believe not,or if we draw back, are alfo made void and vain, if not accufed of flat injuftice, as Threatning men with the lofs of that which was Abfolutely their own before, and the word of the Immutable God engaged for it. 4, And it is a very great doubt whether all Gods precepts be not accufed of injuftice, or at leaft the keeping of them of no neceffi-- ty to falvation ; if we our felves have (in knk of Law,^)r the Law-giver J already perfectly obeyed them all to the death in Chrift, or perfeftly fatisfied fornot obeying them,

2. Gods Judgement is according to his Laws , which are the Rule of Judgement. All the Accufations therefore, that fall upon the Laws, muft fall upon the Judgement. When men have Abfolute Abfoiution before they were born, and Abfolute Right to Heaven, to Judge them a new, upon Conditional Promifes, and adjudge that to them as upon that performance of a Condition(of feeding, cloathing,e^\ that is, loving and obeying Chrift-believed in J this feemeth contradictory to the rules of equity.

3.The

d87) 3. The Execution is partly by temporal chaftifements in this life ( which antecede folemn Judgement ) and partly, the eternal Reward and punifhment: For the former,! have faid enough before. They manifeftly aceufe all the penal Caftigations of the Eled, of injuftice : if they had fully obeyed or fatisfied in Chrift : and if they were perfectly Abfolved and pardoned before.

And it is a charging that on God which he abhorreth in his Word, to fay that the Reafon why the Reprobate were damned y was not for refufinga Redeemer, or for not performing the Con-ditions prefcribed,that they might have had part in that fufficient price of Ranfom, but it was mecrly for finning againft the unremedied Law of Works, and as the Devils do perifh, as having no Remedy, nor any expiatory facrifice that ever was offered for them.

And that all the Reafon of the Adjudging the Eled to heaven, is taken from their being abfohitely juftified or abfolved in Chrift, and having a Right to heaven by meer Decree and Purchafe, and not upon any Conditional Promife after, nor becaufe the) ftere faithful in a very little, Luk. 19- 17 ThisDodrine fo contradi-deth Chrilts Judgement and Reward (which he giveth to every man,and according to his Works ) that both of them cannot be Juftified.

4. The other part of Chrifts Kingly Power, is to be above his own Laws, though not to difpence with them without a valuable confideration ( which he will not do) yet to Relax them by Remitting fins upon a valuable confideration.This Power hath God exerciled in Enading the Law of Grace, or granting the Promife of pardon of all fins againft the former Laws, on condition of our accepting Chrift and Grace. Theforefaid Dodrine denyeth this Conditional Remiflion,and difableth God from making any fuch, becaufe the thing is Abfolutely our own before.

Thus we fee how it would unthrone Chrift, feigning him to make all to be ours fo abfolutely on the Crofs, that he cannot give them out to us as Redor on conditional Promifcs.backt with penalties threatned. that is, on terms, and by wayes that are be-feeming a King and Governor of the world, and Judge of all men, nor as may be fitted to promote the ends of Government:.

( 2 88) 2. And but little tetter doth the (aid Do&rine deal with Chrifts Prieftly o&e, to which yet ic feemeth to give alm6ft all. Yor whereas Chrift is purpofely defcnbed by the holy Church to be a Prieft for ever after the order of Melchizedek^ , it is a doubt whether they deny him not to be a Prieft at all : For it was the office of the Prieft to -aft as a middle perfon on behalf of the people, and for their good, but not in the very perfon of the (inner, fo as that in Law the fmner did what the Prieft did ; further then as confent or requeft did make the Prieft his Inftrument. But thefe men rather make Chrift our Delegate then our Prieft j as if he had been one fent by us, to dp and furTer in our perfon and ftead.

But fuppofe that they do honor the exercife of Chrifts Prieft-hood on the Crofs ; do they not deny him the honor of it ever after in heaven ? It is the office of Chrift, as Prieft after the order of Cfrlelchizede^ to be ftill making Interceflion for us with God : by which Intercefsion he procureth us pardon of fin when we believe, and Abfolution or Juftiflcation, Adoption-Right to heaven ; alfo he procureth us a renewed Pardon for each particular fin afterward ; and the Continuation of the rlrft : All this is denyed by thefe men to his Prieftly Interceflion with God, and pretended to be done on the Crofs before we were born : as if it were nothing but the knowledge or fenfe of thefe that Interceflion procureth ,with fan&ification and pofTefsion of the glory that we had before a Right to. Heb. 7. 24, 25. He loath an unchangeable Pneflbood ; Wherefore he is able alfo to fave them to the ut7er-mofl, that come to God by him, feeing he ever liveth to make Inter-ceffionfor them. What man thathonoreth Chrifts Priefthood,and knows the prcfent need we have ftill of it, dare fay, that he need-eth not the Intercefsion of Chrift to procure him the Pardon of any one (in with God, fall being done already) but only cKe fenfe of this in our confidences.

3. The Prophetical Office of Chrift is exercifed, by his writings and Minifters without, and his Spirit within ; the work of all which is,to teach us his Will or Laws ; even all things whatfo-everhe commanded : Math 28. 20,21. This Dodrinetherefore which doth,as is aforefaid, fubvert the Laws themfelves , and the Doclrine which fhould be taught, doth contradict Chrifts teaching by Word, Miniftry and Spirit. If he teach us the nature of his Covenant, and the Conditions on which we muft expeft his

blefsings,

(28$;

ngs thefe men deny all, and fay, Tt is falfe : If be teach us what means we muft ufeto attain Absolution from guile of death, or Obligation to punifhment, and to get Right to faeaven,they rife againft it, and fay, We have all this already: there is therefore no means to beufed to obcain it. The like may be faid of other particulars.

I hope by this time it appears how little the Lord Redeemer is exalted and honoured by their miftaken way of honouring him : * r - . and how much they detract from the honor of his Inrercefsion, (} Kwe dbefon Teaching and Kingly Government, his Laws, Judgements, Exe- bow they alfo cuttons and Remilsions while they miftakingly afcribe all to his a^acy his Me* Death and Merits * And that all is not an exalting of Chrift and rm r e V b \-\ free Grace that pretends to be fo : And that no way of mans de- l^^mor vifing is fit to exalt him,but only that way which his wifdom hath p^/don to be determined of. from

SECT. V.

AN D thus I have ftiewed youfomewhat of the face of thefe Do&rines of the Antinomians. I. That we are Juftified from Eternity, a. That we are Juftified, Abfolved, or Pardoned at the time of Chrifts death, and fo before our being. 3. Or at leaft before our Converfion and believing. 4. That we our felves did in Gods efteem, or in Law-fenfe, perfetfly obey, orfuflfer and fatishe in Chrift : and fo that Chrift paid the fame thing that the L aw required of us, and not only fatisficd for our not payment, by giving fuch a facrifice to God as might be a valuable confide-ration, on which he might grant us the benefits, on fuch Conditions as are moft futable to his ends and honor : For though fome have faid, that it is not tantidem , a matter worth the contending about, whether Chrifts fatisfa&ion were the Idem or 2'antundum, yet I take it to be of no lefs moment then all thefe haynous Confeqwents beforementioncd do declare , and even to fubvert the fubftance of Religion. The Idem is the perfect Obedience , or the full Punifhment of man himfelf ; and in cafe of perfonal Difobediencc, it is perfonal punifhment that the Law re-

P p quires.

I ~7" J quires.Tt is Supplicium if fins Delinquentis. The Law never threat-ned a Surety : Nor granteth any liberty of fubftitution : that was an A& of God as Above the Law. If therefore the thing due were paid , it was we our felves Morally or Legally that fuf-fered : and it could not be our felves Legally, becaufe it was not our felves Naturally. But if it had been our felves Legally, then the ftrideft j uftice could not have denyed us a prefent and per* fe> Dliverance tpfo fatto , feeing no Juftice can demand more then the Idem quod debitor* the whole debt of Obedience or Pu-nifhment.

And that all may take heed of this unhappy model of Theologie that thefe men have framed T would earneftly commend to their Confideration this following advice.

i. Still keep in your minds a clear Diftinftion between Gods Redoral or Legislative Will determining^ Debitojfficu^ premit, & poena : and his Will de rerum tx ftentia & Eventu as luch, determining defafto what fhdl be, and what not; Or between Gods Decrees and his Laws. And take heed of confounding thefe in any point of Theologie ; much more in the whole frame. For ought I fee, Gods Eternal Decree is the beginning, middle and end of the Antinomians Theologie; It is almoft their All.

2. Diftinguifh carefully between that Decree, Law or Covenant, call it which you will, whereby the Father did, as it were, appoint unto his Son both his work and Reward ; and that Law, or Covenant by which both Father and Son do Govern the Church, and make over to us the parts of our falvation. Confounding thefe hath loft the Antinomians in their Theologie : fo that fo much of Gods Covenants as they do take notice* of,is little more then the Promife of the Father to the Son, and the Abfo-lute difcovery of his Decree. They reduce almoft all the Covenants to'this, and denominate all from this.

And the very nature of the Thing, as well as the plain Scripture, proclaimed! to us this great Truth, which once more I in-treat all men that read this well to confider of.

That, As it was not the firmer bimfelf, nor any Servant or Dele" gate of his^ but Chrijf the Mediator upon Gods Mifsion and his voluntary Sponfion , Voho bore the Penalty , and made fatufaRion to Qod | fo it Was meet that the fruits ofthisfatisfatlionfhouldnot be Jtliveredby God immediately to the firmer , but finners and all into

the

the hands of the Redeemer ; That all they fbaR receive might come to th$m through his hands, and come from him, as it was purchafed by him. Ar.d that as dearly as Qodloved mankind, he d'd more dearly love his oWn righteoufnefs and glory , and therefore did all this more principally for it,then for us : and therefore in his way ofConveyance t would do ail on terms moft befeeming his honor : as4nd be-ingftillto continue the Government of the World, he thought meet to make the fame perfon Governor and Benefatlor y King and Saviour ; thatfo he might Reign With faving, and fave with Reigning , and give out his mercies, not by meer Abfolute gifts , but by LaWs and Grants Conditional, Which might hold men to duty : Thatfo as there is a blejfed conjunElion of Benefatlor and Retlor , Saviour and King in the Head, there might aIfo be an anfwerable conjuntlicn in the A-fembers,of love and loyalty\ thanLf/slnefs and Obedience. Read Rom. 14. 9. Joh. 13. 3.Math. 28. 18,19,20,21. Joh, 5. 22.and 1 Joh. 5.11,12. with recital of which one Text I will conclude this matter. He that believeth on the Son of god h*th the witnefs in himfelf: He that believeth not God,hath made him a Lyar, becaufe he believeth not the Record that God gave of his Son. tsfndthisi* the Record-, that Cjodhathgiven to us eternal Life, and this Life is in his Son: He that hath the Son, hath I'fe , and he that hath not the Son, hath not Life,

Here is in order of Nature. 1. Gods Record of his Son. 2. Some mens believing it, and others not believing it. 3. The fin-fulnefs of their not believing. 4. The different Confequents of Believing and not Believing. 1. The Record is in thefe two propositions. i.That God hath given us eternal Life% This Life is Juftification, San&ifkation, and Glorification. By us muft needs be meant mankind in general, and not only the Ele& ; For fome make God a Lyar in not believing it : which cannot be in not believing a thing as concerning others meerly,and not themfelves. By giving therefore rauft needs be meant Radically and Caufally, and not formally every benefit: which appears in the fecond part of the Record, which is,that This life is in his Son : fo that God hath not immediately given life into our hands, but to Chrift for us, to give out unto us as he feeth meet. Now Remiflion, and Juftification,as ours, cannot be formally in Chrift, nor Right to heaven, but caufally and potentially. God hath given us over aftually to Chrift, and given him Power and Right to give us life,

Pp 2 viz

viz. of Judication, Adoption, San&ification, andglory.So that all is in Chrifts hands, and not ours, till wc have him. 2. The fuo ccfs of this Record is, that fome believe,and fome do not. 3. The fin of thofe that believe not is aggravated,in that they make God a Lyar. 4. The different Consequents are, that He that hath the Son hath life , and he that hath not the Son hath not life. Where note, 1 ♦ That it is plainly implyed , that the Believers have the Son, and the unbelivers have not : and therefore the former are faid to have the witnefs in themfelves^ncl the latter to make God a Lyar. As J oh, 5.36. He that believeth on the Son hath everlaft-*§ng life : And he that believeth not the Son ( or obeyeth him not, or is not perfwaded by him ) Jhall not Jee life , but the wrath of Cjodabideth on him. And v. 18. He is condemned already. 2. Note that upon our believing, firft we have the Son, viz. In Covenant Right as our Head and Husband, and acknowledged King and Saviour, and then we have life with him. 3. Note, that all they that have not by Faith received the Son , have not life, though they may be Eled: thereto. That is, They are yet under both Guilt and Power of fin and death : They have not the Life of Remhiion or Abfolution, nor the Life of Holynefs, nor Right to the Life of Glory: For it is the word received that is able to fave our fouls,and to give as an Inheritance among the fan&ified. And we are then made meet to be partakers of the Inheritance of the Saints in Light. When God hath delivered ta from the power ofdark.nefs 9 and tranflated us into the Kingdom of his dear Son , in whom we have Redemption through his bloody even theforgivenefs of fins. That is, by the Merit of his b!ood-fhed , when wc are fo tranflated into the Kingdom of Chrift. For as on the fhedding of his blood, Chrift receiveth Authority to forgive us; fo upon our belief in his blood,we are adually forgiven : And therefore it is more then the (bedding of his blood, (even the Application alfo) which the Saints (hall glorifie him for in eternity,even fefus Chrift •who is the faithfulWitnefs % ana the fir ft begotten of the dead, and the Prince of the Kings of the Earth : ZJnto him that hath loved us, and wafhed us from our fins in his dfon bloody and hath made us Kings andTr lefts unto god and his Father, to him be Glory and Dominion forever and ever, Amen* Rev*}. 1 ), 6.

CHAP.

(^93)

CHAP. X.

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

SECT. I.

I Am now come to the laft part of my undertaken task, to (hew the world whether I be lingular or not,by producing the Con- $ • T • fent of Churches and Divines, in the chief point in queftion I Atleaft me thinks I may promife my felf this fuccefs; that I (hall not be judged to love Angularity, nor to defire to hear an Ego primus invcm % to be honored as the firft inventer of any opinion, much lefs to be the leader of a party, while I do fo ambitioufly endeavour to perfwade men that the opinion which I maintain is fo common, as that it is owned by fuch an Army of the moft eminent Divines ; and that I do but come after them all in the entertainment of it. It fhall appear that I a fife & not to ftanti alone.

Before I come to cite the words of others, I muft tell you to what end I do it, and therefore I muft tell you what is my own opinion which is fufpeded to deviate from the judgement of the Orthodox.

It is not only the Antinomians that I have now to deal with ia this Chapter ; but it is thofe Brethren whom I highly honour, whofe judgements I more cfteem. I confefs it is Scripture that turns the fcales of my judgement^and not mens opinions: though I (hall ftill bear a R everend regard to the judgement of the learned and Godly, as being fuch as are meet to be my Teachers, and of whom I am unfeignedly willing to learn. But the reafon of

P p 3 my

my reciting thefe Teftimonies, is.to be a Pill to Prejudice, and open mens ears to Scripture-proof. It is not a few, nor only the unlearned and ungodly, who are mattered by prejudice in thefe difputable things. Were not the Power of prejudice wonderful, we (houldnot fee the Divines of one Nation all Lutherans, as Denmark , Sweden, Saxonie^ &c, and of another all Calvinifts, as they are called ; and of fo many all Papifts: and none or fo few to depart from the way in Credit where they live. I confefs I find in experience, that it doth more with moft objedors, to cite the plain words of a Divine in Credit, then of Peter or "Paul : When I mention what Chrift faith, they make a puff at it, and fay, That, is your Expofition ? buftohatfa] fuch andfuch Divines ? As if Scriptures and humane Authority were of the fame account in England as in It die I I fpeak not this of all; but of too many : Nor do I fpeak it to accufe them, but as the neceffary reafon of my following task, which they who know not our common cafe, may judgefuperfluous and vain.

The opinions which are excepted againft in me,are thofe which are fuppofed to afcribe too much to man and his Actions in the matter of Juftiflcation. . Which are efpecially thefe following.

i. Thatwearejuftifiedby believing the truth of the Gofpcl, and accepting Chrift as offered therein, that is, as an entire Saviour , to fave us from fin it felf > as well as from guilt and punifti-ment, and as a King to Rule us: and fo that fubjeding the foul to Chrift by Confent to his Kingdom, is an Ad of Faith whereby we are juftified, as well as refting on him for Juftiflcation, or apprehending or accepting pardon and righteoufnefs. And that it is utterly void of Scripture-warrant to fay, that It is only the Accepting of Chrifts facrifice, or Imputed Righteoufnefs, which is the juftifying Ad : or elfe,only the refting upon it for Juftiflcation. Or that though fides qua Iuftificat, Recepit Chriftum ut Regent, Faith which Juftifieth, taketh Chrift for Lord ; yet Jgua luftificat, as it juftifieth, it taketh him only to Juftiflcation.

The ground of my opinion here is mifliked, which is this. 2. Faith doth not fuftifie qua fides, or qua haec fides, as this Faith f that is,as it is an apprehending or accepting of Chrifts righteoufnefs, nor is our Right to each particular Benefit of Chrift particularized andconftitmedbj t he par titular objett apprehended by Faith, as

Imprejpons

Jmprejfions are made on the foul in fanftificationjtodindividuated by individual objells, andfpecified by facial objetls ; andfo it is not at an Jnfirumentat efficient caufe that Faith Juftifieth ( for fuchit u not ) ner jet formally from its natural all of Reception of fuch an cbjetl.

But Right to Chrift and Life being a Moral effed,and conveyed by a Moral caufe and way, that is, by a Law of Grace,or conditional Promife or gift ; therefore the formal reafon of Faiths lntereft in our J uftihcationis,as it is the Condition of that Promife by us performed : and its EfTence, or Phyfical ad, ( the Acceptance of Chrift and life ) commonly called its instrumentality , though it be the Reafon why it was chofen and preferred to this office of being the Condition of the Promife,yet is it but its aptitude to the omce,andfo the remote,andas it were,material reafon of its Iniereft in our Juftification, and not the formal Reafon. And therefore fo far as it is a Condition of pardon or Juftification, it muft needs be the pardoning or juftifying ad : And therefore it being the undivided and undiftinguifhed acceptance of Chrift as Chrift; that is, as Lord-Redeemer and Saviour, which is by Scripture made the Condition of our Right to Chrift and his benefits,it follows,that we are juftified by receiving himfor Lord, as well as for Juftifier by fatisfadion, and that it isbefides and againft Scripture to fay, that Faith Juftifieth as an Inftrument, or as it hath the Phyfical refped of an ad to fuch an objecl; that is, as itapprehendeth Chrifts righteoufnefs, and refteth thereon, or as it is faith in Chrift as a Juftifier.

3. As that Faith which is the Condition of our firft Right to a ftate of Juftification, is the accepting of Chrift as Chrift, and fo as King, and fo contains the entering our felves by Confent into the Relation of fubjeds hereafter to obey, and a difpofition and refolution to obey ; fo in thofe that furvive, fincere obedience, (which is the performance of this Covenant ) is the Condition, I. Of our not lofing our ftate of Juftification, or of continuing it. 2. Of our particular pardon of particular fins f ( at leaft renewed Repentance is fuch ) 3. And of our great Juftification by Sentence at Judgement.But it is but a mcer remote and fecondary • part of the Condition, in fomc fubordination to faith, whereof it is a fruit. So that there is more required to the continuance and

confumma-

confummation of our Juftification, then is to put us into a Juftified {late at firft.

4. The performance of the Conditions of the New Covenant, for Juftification and falvation ( by Faith, Repentance, fincere-ohedience) are a perfonal, evangelical righteoufnefs ("commonly called Inherent) 5 and therefore is it called our righteoufnefs, becaufeitis the performance of the Gofpel condition, ( rather then from its Relation to the Law or Covenant of works, which it violateth by its imperfection J feeing who foever believeth and repenteth is non Reus, not guilty of the non-performance of the Condition of Juftification, and he that alfo fincerely obeycthto the end, is not guilty of the non-performance of the Conditions of fentential Abfolution in Judgement.

It is not that Law (commonly called Moral or of works) which {a\xh % Obey perfettly,or elfedye ; which judgeth me righteous be-caufe of my Inherent qualifications, or imperfed: obedience : but it is that Law, which faith, He that repenteth and believeth fljall be forgiven, and he that fincerely obeyctb, ( both naturally Moral\*nd fupernatmal precepts ) and endnreth to the end , (hall be faved* This Law or Covenant pronounceth me righteous, upon my imperfed performances.

5. This righteoufnefs is not our univerfal righteoufnefs,nor the matter of our Juftification againft the Accufation of violating the Law of works, nor any part of fatisfa&ion for fuch violation; but only it is firft the Condition of our Inteteft in that righteoufnefs ( of Chrift ) and confequently a fpecial particular righteoufnefs , conftitutingus truly righteous ; but only in tantumjo far as not to be chargeable with the final non-performance of the conditions of the new Covenant; that is, not to be guilty of final Xmpenitency, Infidelity, Rebellion, or Hypocrifie. And in judge-ment, it is only againft this falfe accufation that we muft be jufti-fied by it, as the matter of our righteoufnefs -, and agSinft the charge of violating the Law of works, or being in general finhers, it is Chrifts righteoufnefs that muft juftifie us, as the only meritorious caufe or matter, and this of ours no otherwife then as the Condition fine qna non, of our Right in it : Yet when in order to •our final univerfal Abfolution,the queftion comes to be, Whether we have any Right in Chrift or not . ? And fo whether we performed

(*97)

formed the Condition of that grant or Promife, which giveth Right ? Here that Faith and Repentance, which firft are but Conditions of our Juftificacion by Chrift, do next become the very matter of that righteoufnefs whereby wc are Juftified, againft the particular accufation of being Infidels, Impenitent, or Rebels, or Hypocrites, and fuch as never performing the Condition have no Right in Chrift. So that it is only in fubordination to Chrift and his righteoufnefs, that we are to be juftified by per-fonal Righteoufnefs : As it is in fubordination to him, that we are now faid to beconftituted m tantum , perfonally ( or Inherently righteous; by our being fincere Believ€rs,penttent and obedient.

And thus I have truly given the very fumme of my judgement in this matcer, which is accepted againft by fome Brethren • In all which, i. I make neither Faith, nor any ad of man,to be the leaft caufes of our juftified ftate, or of continuing it, or of our final Abfolution. 2. Nor do I take works of Obedience to Chrift to be fo much as prefent in our firft Juftification, but in order of nature to follow it.

The main thing that I find offend, arethefetwo. 1. That I fay, The Accepting Corift as King, and Teacher, is part of that Faith which is the Condition of J unification, and fo juftifying as well as thetaking his righteoufnefs. 2. That I fay.Obedience toGod Redeemer, is a fecondary part of the Condition of the continuance, or not lofing of our juftified ftate, and of our final Jufti-fication at judgement. It is therefore thefe two that I (hall efpe-cially endeavour to prove that I am not lingular in.

And left you (hould imagine that I wrong any Authors by forcing their words, or leaving out any thing. 1. I willfuppofe you tahave the book? at hand to perufe the whole context,which I cannot have time to wnte, or fuppofe concern me not. 2.1 will not undertake to reconcile all other paffages in any book with what I cite, but if I ftrce their words, I am contented to bear the blame. ;. I will annex the conclufion which I gather from many of them, left you fay, I cite each one as approving my whole caufc. 4. But all (hall drive at the proofs of this Truth,that I give no more to tVorkj,then the mofi eminent Reformed Divines ordinal-Ij do % though perhaps I give lefs to Faith and Man.

Qj] SECT.

SECT. II.

T3Efore Tcome to any particular teftimonies, let me tell you, ■*-' that I fuppofe that I have virtually the confent of all Prote-ftant Divines , and that in fenfe and fubftance they fay as much for Works in the matter of Juftification as I do : And that this may appear, I will mention 14 particular Doctrines that all Pro-teftants (for ought I know,) agree in j every one of which, I fuppofe ,containeth in it as much as I maintain in this $ much more all together.

1. The firft common affertion is this : That all the Faithful have a true inherent right eoufne fs r confifting in internal Graces or holynefs^andexternalobedience^andthat it is in an evangelical refpett s that this is efleemed Righteoufnefs and Accepted, feeing the Law re-quirethperfeclion,and curfeth all that continue not in all things to do them; and our be ft Works are mortally finful in the fenfe of the LaW of Work*.

This being the common Doctrine of Proteftants. i.What wants it of giving as much to man in point of perfonal Evangelical rightcoufnefs, as I do ? 2. If it be truly and not equivocally righteoufnefs, it mull needs have a Metaphyseal perfection infe-perable from its Eflence. 3. If it be truly righteoufnefs, then we are truly juftified by it,beyond all doubt: that is, 1. We are con-ftitutively juftified by it in tantum, fo far and no further : Not conftituted univerfally righteous by it ; but we are conftituted evangelically inherently righteous 7 fo far as that extends.For it is a meer contradiction to fay a man hath a righteoufnefs that Con-ftitutes him not righteous : that is, He is righteous, and he is not righteous, in refpect to the fame righteoufnefs.

2, This righteoufnefs, will undeniably juftifie.him in Judgement againft the particular accufation of having not performed the -condition of the new Covenant, that is, of being a final Infidel, Rebel, Hypocrite: And Math. 25. and many other Scriptures make it appear, that to judge men to have performed or not performed thofe Conditions

( that is accprdingto their Works evangelically ) will be ao finaJlp art of the work of Chrift'in that judgement. As therefore

fore we are conftituted, pardoned finners, purely by Chrifts Merits, and not any thing of our own 5 fo we are conftituted evangelically, Inherently righteous as being performers of the new Covenants Conditions of our Intereft in Chrift and Pardon, &c % Initially (but adually J on our firft believing, and ProgreiIively,as we bring forth the fruits of that Faith. And as at judgement wc (hall be pronounced Pardoned Tinners , and therefore not to be condemned meerly as finners, (which term I oppofe to the fpecial excepted fins of final Infidelity and Impenitency, or Rebellion ) and this for the fake of Chrifts blood alone : So we (hall be pronounced Believers, and fincere Obeyers, becaufe we were fo indeed , and acquit from all falfe accufations of non-performance of the Gofpel Condition, becaufe we did perform it,and therefore are righteous in that caufe, againft that accufation.

T

He fecond common affertion is this, That at every man L-ge Antonhm may have a particular righteoufnefs^andfo a righteous caufe ^^umin Rain Judgement-Jo every man may be faid mofi truly and properly to be ma>1 ' *• 1 P a & juftified in Judgement by a particular juftification (if need be) by that * **£ soh'-num particular ngbteoufnefs y cr juftnefs of his caufe. No man ever de- E X( gef. con* nyed but that the Divel himfelf may be falily accufed : and fo f<jj: AugnfL may any wicked man : J do not fay, that it is any of the bufinefs *** 4- ;'£• of that day to vindicate them from fuch accufations: Tt is another * 42, work that will be then in hand. But you may fee that they are fo far Juftifi able as they are juft 1 If oneaccufeme of Killing a man in India that I never heard of, may I not be juftified before God* or man from that charge, by my innocency or righteouf-ncfs ? No doubt of it. If therefore we be accufed at judgement of not performing the Conditions of the Law of Grace, and fo of having no part in Chrifts Merits, we muft be juftified by our Faith , Repentance and Obedience, as that matter or righteouf-nefs of our caufe, and fo of our perfons. If any dream that there will be no ufe at judgement of any fuch Juftification. i. Yet they concede that fuch we may have.if it were ufcful. 2.1 am far from their opinion, feeing, i Jt is the Law of Grace that we (hall be judged by; and therefore our Abfolution or Condemnation mtrft be upon its Conditions. The Law is the Rule of Judgement.

a. What can it elfe be ? i. We (ball not be juftified or condemned by the Law of Works. 2. I will not exclude the mention of Chrifts fatisfadion, but principally include it as fuppofed : but by the defcriptionsof that judgement expreffed in the word , it ff ems it is not the bufineis of that day to enquire, whether Chrift have done his part, but whether we have done ours: not whether Chrift have fatisfied , but whether we have believed and obeyed him in Love and Gratitude ? The former being taken for granted, will not need a Judicial Decilion.The judgement will proceed according to the Law which is Norma Jttdicii: But the Law which we fhall then be judged by,fuppofeth Chrift to be our Redeemer, and to have made fatisfa&ion , and is founded on that ground r being the Lord-Redeemers Law : therefore the judgement according to that Law will fuppofe it too; and as he made the Law as Reftor on his Redemption Right, fo will he Judge on the fame Right in the fame Relation. 3. The Scripture exprefly tells us that it is according to our Works, that we (hall be judged ; as we have well or ill ufed our Talents, which are the Redeemers mercies ; and as we have loved him, and manifefted it to his members, Math. 25. &c. Therefore it is certain that there will be ufe at that day for a Juftification* as againft the Accufati-on of non-performance of the Gofpel-Conditions. Whether the accufation it felf will be a&ual, or only Potential and Virtual, is little to the matter: Chrift tells us the Juftification oppofite to it fliall be a&ual and exprefs.

4. And what elfe can our Divines mean, when they fo commonly fay, that Works fhall be then mentioned as evidencesof true Faith, and fhall Juftifie Faith ? By that it feems they fuppofe that Faith it felf dire&ly will be tryed, and Works in relation to it. This therefore is oppofite to the Cadual or virtualj Accufation, that we are Infidels andRebels.

3* 'T^He third commonaflertion is this, That Repentance to-JL wards God, u a Condition -without which We cannot bejujti-fied : The fame many fay of Love to (jod as our end and chief good,, and Love to Chrift as Redeemer ^and thankfnlnefsfor bis mercie <jmd fofmafterhim.

Xhi*

This granteth the thing that I contend for, or that men are offended with me for afferting. For in Pauls fenfe, I ever difclaim-ed Works from Juftifying, that is, either i. Mofaical ceremonious Works. 2. Or exacl righteoufnefs according to the firft Covenant, (no man having fuch.) 3. Or any conceited to be fuch. 4. Or any conceited meritorious, and making the Reward to be not of Grace but of Debt, Rom. 4.4. But if by Works, you will mean any good a&ion, I fay that as Faith , fo in their places Repentance, and Gratitude for the offer of Life, and defire and love to the object of Faith, are Conditions without which we cannot be faved or juftified. And do not themfelves fay as much ? Or dare any fay otherwife except the Antinomians,that are for Infidels Juftifkation ? If you fay, But Faith only is the Inftrument^ and not Repentance, Love, &c. I Anpto. I never faid that Repentance or Love were Inftruments of J uftifying us. Ob]. But you fay that Faith is not, and fo you level them. Anfa. 1. Lay the blame then where it (hould lye, and fpeak the truth : fay that I deny that Faith juftifieth us as the Inftrumental caufe,and fay that I give lefs to Faith,and fo to man in Juftifkation then others do ; and do not fay I give more to other ads,as Repentance,Love,^c. When you know that others make them fine qua non, and necefTa-ry Conditions as well as I. 2. I have told you in my account to Mr. Blake, how far I deny Faith to be an Inftrument, and how far I will contend with no man that ufeth the word , and my rea-fons for both, and that I give it the honor of being the Receiving Condition.

4« npHe fourth affertion warranting my opinion, is this, That JL toe are juftified by Faith as long as we five, even by our renewed and continued Believing^andnot only by the firft inflantaneons all of Faith*

I never met with man that denyed this: How abfurd and contrary to Scripture is it,to fay-, that no man hath juftifying Faith above one minute or inftant of his life (as to the a&> ? Or that ail our after believing doth no more to our Juftifkation and Pardon then our Wotks do, (in their account, which is nothing, as they exprefly fay > ) Am not I warranted from this Doflrine of

Q^q j theirs

V 3°ZJ

theirs then to affirm^ i. That Juftification is a continued a& ? 2. That there is more requifitc to the continuance of it, then was to the beginning ? For it was one numerical act of Faith that fufficed (initskinde) to the beginning : but it muft be many renewed acts, even through our lives, that are neceflary for its continuance r And certainly believing all our lives, or perfeve-ring in the Habit, and renewing daily the ads, is fomewhat more then to perform the firft ad of juftifying Faith.

5. A Fifth affertion of theirs is this, That renewed Repen-*l\ tance, efacially for grofsfins } is a caufa fine qua non , or tieceffary Condition of our pardon for particular fins after Juftification : os^lfo that Prayer for pardon is the like Condition^ and means to procure pardon : *s4l[o that fconfefsion cf fin u the like condition that god may forgive them : zstnd that refiitution of ill gotten , fioln goods {where it may be done ) is the like Condition^ to ft hieh end it is ordinarily urged\as from Auftin, Non remittitur peccatum nill reftituatur ablatum : without reftitutton there u no Remtf-Jion* {A cutting conclufion , faith CMr. R. Bolton, to all cut-throat Vfurers.)

Now let but any one of all thefe be granted, and I am warranted to fay, 1. That fomewhat elfe befides Faith is a necefTa-ry Condition of pardon of fin, which they fay is effentialto Juftification. 2. That fomewhat more is required to renewed and continued pardon, then to the firft. 3. That therefore (abfolute-ly and unlimitedly ) it is not fit to fay that pardon or Juftification is perfect at once, or as long as we are finners,and have more fins (future) to be pardoned, and more means to be ufed both for continuance and renewal of pardon. Whatman dare fay, 1 will never pray for the continuance of my pardon, Juftification, or Gods favour and Acceptance ? I hope many of thofe dare not do thus when it comes to practice,whofe difputing principles lead them to it. And furely as long as means muft be ufed, the end is not obtained (unlefs they were media fruitioni* ,in heaven :) therefore while you muft pray for continued Juftification and renewed pardon or Juftification from the guilt of particular fins, all this is yctunobtained, and your Juftification not of Vhe moft perfect

kind.

(303) kind. And yet I am deeply blamed for faying, there is more ne-cefTary to continue our Justification, and consummate it, then to begin it : and that it is not Abfolutely perfect atfirft.

6. A Nother common Affertion of our Divines is, that, If a Jljl true Believer fhouldfallto grofs Rebellion , and fall arvaj from Grace, and from fine ere Obedience to Chrift y he fbonldceaje to be fufiified\Jf he fhould lofe his SantlifcAtionJbe fhould with it lofe hujuftification : And that it ought to be our care and daily ft udy that we fall not away, and that on this motive, left we lofe Gods fa* vor and be condemned.

I know none but grofs Antinomians deny this. And I blame them not to hold it, when God faith , lfje live after the flejh, ye Jballdje : and if any draw bacJe^ my foul /hall have no pie afore in him, &c. And will not this beyond all queftion,warrant us to fay, that fincere obedience is a Condition of the continuance or not lofing our Juftification i This is but the fame thing in other words which they fay themfelves : and yet this is my great and haynous offence ! I hope thefe fober men will not fay , that be-caufe it (hall never come to pafs that the juftified fhall lofe their juftin*cation,it is therefore a fuppofition not to be put: yet I meet with fuch freaks in fome Antinomians. The certainty of the end, fuppofeth the certainty of the means: and thofe means muft be intended for that end : and therefore we may well fuppofe that the end would not be obtained without the means : and he that will not put fuch fuppofitions, is like to ufe the means but negligently. He that will not fay, If I fhould not forbear fin, or perform duty, I fhould mifs of heaven, would fcarce ufe them well, I think : And he that fcrupleth, to think or fay, If Chrift had not Redeemed me, if God had not called me, and juftified me, I had perifhed for ever. I think will be likely to perifh, or is at leaft very unthankful: and yet thefe fuppofitions are as impofiible, as our falling away. It is impofiible we fhould not be redeemed and called now it is paft : and it was as certain before, that what God had purpofed muft come to pafs; and impofiible that any thing fhould fruftrate his decrees; Yet who knows not that fuch fuppofitions are not only lawful, but necefTary to the right

aAuating

(304) aftuating of our mindcs, and the Excrcife of all Gods Graces in us.

7. A Nother common affertion is, that,T/;* Faith which jufti-X\ fieth nwft take firiftfor K m & wdTrophet, andSantli-fieras well as afacrifice for fin: and that this is required of God, as a matter of fo great necejjity^as that he will not 'uftifie us without it \ yea it is no true juftifying Faith without it. Yet they fay, we are not juftified by it, becaufe this is not the ad which apprehendcth Chrifts righteoufnefs : this is fides qua Iuftificat, but not qua lu-ftificat : this is not the Inftrument, nor the ad related to that object which muft j'uftifie.

And do they not here fay as much as I f ( Though I Tay not fo much as they.) Either I underiland it not, or elie this confeffeth that accepting Chrift as Lord and King, is a Condition of our ] u-ftification, though it be not the Inftrument of it i And did ever Ifay,itwastheinftrumentof it > If I deny the Inftrumentality of another aft as to Juftification,doth it thence follow that I give more then they to this acl ?

8. HTHc next affcrtlon which they own, is, That the will of man cannot defire evil as evil^ nor refufe that good which they fee Ho have only rationemboni; that man cannot hatehimfelfdiretlly^ and w ill his own damnation. Or at leaft, that a man may Will his cwnfalvation y or efcape of Torments without faving Grace : and therefore that even an unregenerate man may be Willing to be par" doned, juftified and faved from hell; but he cannot be willing to be fanttified , obedient , and healed of his corruptions, tAlfo they af firm y that Gods Glory » his only or higheft end in all his Work** and that he cannot intend the Creature before his Qlory. Rom. 14.9.

And if all this be fo, is it not much liker, if we muft needs make a diftin&ion in the matter, that God rather intended the Accepting of Chrift as King, to be more the Condition of our Juftifica-tion, then the accepting him as pardoner or juftifier ? For the Condition and eke benefit are ufually thus different ,that the bene*

• fit

(1°5)

fit contains that which the party apprchendeth more good in, and the condition that which he is prone to apprehend fome evil in, or fome more difficulty or inconvenience: and in the condition the promifer ufeth to fee to his own intereft. if we furTe'r with him, we (hall alfo be Glorified with him. Suffering is the Pill that muft be licked down with the promife of Glory annexed: God would not fay, if you will content to be glorified with him, you (hall fuffer with him. If we confefs Chrift before men , he he will confefs us, or own us before his Father and the Angels; but if we deny him, he will deny us. Confeffinghim in dangerous times, is the pill that mutt be licked down with the promife of his owning us. Thefe promifes fuppofe that the party is willing of the thing promifed, but not fo willing of the thing conditioned ; and therefore the benefit expeded muft procure the condition performed. God faith not, ifyou will confent that I confefs you before the Angels, and not deny you then you (hall have leave to confefs me in dangers. Lay all this to the cafe in hand. I confefs to afTent favingly to the truth of the Gofpel, which is the Intelleclual foregoing ad, is a matter of fo great difficulty, that none can do it but by fpecial Grace . But fuppofe believing the the truth of the word, (if it be but with a common temporary faith J can you prove that thofe men cannot be willing to be pardoned by Chrift and fa ved from Hell, without fpeciall Grace? What man is willing to be damned, or unpardoned ? If difputing ferve not turn, go try them, and believe tnem as far as reafon requires you : ask all the Town, how many of you would not have your fins pardoned } How many would go to hell ? Who can Imagine then, that the chief intent of the promifer, was to make that the main or only condition which men are all willing of by nature, or can perform by nature (Jf that were all, and if they , firft believed the truth oft he word) is it not much liker, that God principally intended that aft that flefh and blood apprehendeth to be againft them ? and which they do molt ftick at ? yea, and which tendeth moft directly to the fecuring of the intereft and honour of the Redeemer ? that is , to take him for our King and Guide, and to obey him ?Phyfitians ufeto fay, ifyou will take me for your Phyfitian and truft me and take my Medicines, and follow my directions, I will cure you ( if they can. Hue they ufenot to fay, ifyou are willing to be cured, oroncondi-

R r * tion

(106) tion you wtff confent to be well, I will be your Phyfitian, and give you this Medicine, perhaps bitter and ur.pleafant. Yet for my part I fpeak not this,as thinking it meet to make any partition in this buiinefs, nor to feparate what God hath joyned : 1 think it htteft to fay that it is receivingthrift as he isOffcred,that is the condition, even whole Chrift with the whole heart; even ag linft bis pardoning Grace, nature may rife indiredly and by accident: but i we were necefiitated to make a difference or Reparation, and mult m^ke one only or chiefly the condition of Pardon, it items it would be rather willingnefs to be ruled, then to be Pardoned*

9' A nother common AfTertion is this, thati. Refu/ingChrifis Re*g n and government u> « fin that certainly condemneth all that live and die in it 2. 4ni th&t Atiual continu.mce in grojs fin is damning. As Mr. Shephard fa%th % fincere Convert, p g. 2*. 8. Though thy good l>utits cannot fave thee, yet thy ba]t Wort^.Wi/l damn thee. <*s nd pag, 246. tfto things k?e? a ma* from Chnfi. U. Sin. 2. Self. And indeed the Lord Jefus faith exprefly ; Thefe mine enemies that won>d»ot 1 foou'd reign over then, bring hithen and fiz) them before me, Luke * 9. 27. And 1 Joh 3 8;9, IO., He that committeih fin is of the Devil ; Whofoever is bom of Godfinnethmt. In thi* the children of Cjod are m<nifefi, and the children of the Devil i Whofoever doth not Right toufneff u not of Cjod % &c> Eph. 5.5,6. Te know that no ^ hortmonger nor Unclean per (on , nor Lovet >n man, who n an Idolater, hath any Inheritance in the Kingdom of Chri/i and of God. Let no man deceive you with v* : n Vcords • For becatife oftheje th'ngs comet h the wrath oj God upon the children of difobedience, I Cor 6. g, 10. Know ye not that, the ttntighteow fhullnet Inherit the Kingdom of God ? Be not deceived 9 Nnther Fornicator* cfr. Gal. 5 . 1 9, 20, 2 1 24 Rom 8.9,13-

All this is believed by our Divines, for they believe Oods Word to be true.

And is it not then undeniable, That t. Accepting Chrift to reign over us^,2, And lincerely obeying him, are co|4 r ion$ Without which we cannot continue Jufhned^ ( nor be justified

Wl.hr

(3°7)

without the firft ) nor be juftifiedor favedat the hftday? that which doth rtmoverc prohihen .«,remove impediments^can be no lefs then a can a fine qui nnn. if that impediment muit be removed, and mull by thac means be removed. But this impediment refilling Chnit> Reign and difobeying him in abfolutely ncceflary things ) muit be removed, and that by the contraries , therefore acceprmgChnft to reign over us,and fincerelyobe} ing him,can be no kis then a r ufa fim qua m n. And this being from the force of Divine Ordination in the Law of Orace.thac iubjeftion and obedience are made lonecelTiry a means to chat end,and that Rebellion and Diiohcchence is made fo deitrudive.it muft needs be that they have properly the nature of a condition : He that hath faid , He that beheveth ihall be faved and he chat belicveth not fhall be damned : doth give us tounderftand thautisthe fame believing whofe prefence hath the promife of salvation, and whofe ab-fence hath the tlueatning of Damnation: Look what unbelief it is that is meant in the threatning, it is the contrary faith that is meant in the promife. But it is che not accepting Chrift as King, that is parrot the unbelief that condemneth;thereforeit is the accepting him as King that is the belief that favech ( fuppofingthe otherpam. And left any (hould fay,faving and juftifying is not all one of which more anon) Chrift doth fay as much of juitification it felf. For juftification is confefled to be oppofed to condemnation, by thofe that I fpeak to : And Chrift faith, Job- 3. iS. He that velievetb on h>m ts not condemned: ha* be that believetb not u condemned ahe*dy Not to be condemned, is beyond all doubt to be Abfolved, or juftified ( and not a meer Negation of condemnation as a ftone hath: ) Now it is here evident that juftiti-cation and condemnation are oppofed as theeflfe&s orconfe-quents •. and believing and not believing are oppofed as the conditions and Antecedents. Now it being a not believing that condemned, it is paft doubt, that it is a notbel ev n£ to Jujlification^ era Privation of the fame faith that juftifieth : Elfe were the equivocation fo great,as to leave the words not intelligible : fo that if we can but find out the nature of one branch, we may undoubtedly know the other ; Know but what is the condemning unbelief, and you may eafilv know what is the juftifying faith. Now the former is moid exprefly told us by the Judge himfelf, Luk^ i 9. 27. beforecited. The fentence of Condemnation is paft on them,

Rr 2 for

(Jo8)

for not receiving Chriit as King: Theft mine enemies that would not that Ipjould Reign over then:, bring hither\andflay [them before me, Jeh. 1.12. As many asreceivtd him % that is, believed) have power given them to be fons: And here as many as received him not as King, are condemned as enemies

Nay, obferve in the i ext in hand, that the reafon why Unbelief is the condemning lin, is becaufe it is the privation of that faith which God hath made the condition of Juftification and Salvation. And therefore itisfaid : But he that beheveth not is condemned already , becaufe he hath not believed. There is much more in this, became ke hath not believed,then if it had been barely becaufe hs hath fmnedy or is a finner : though both may be true. For the Law of works condemneth every finner, (imply as a (inner : The Law of Grace condemneth every unbeliever and impenitent Rebel, that cbftinately to the end refufeth recovering Grace : And it is the latter that this Textfpeaksof: Elfe it would havefaid, he is condemned already, becaufe he is a (inner, or hath broke the Law of works. But fome learned men tell me, to thi?, that unbelief is (in, and therefore there is no condemnation but by the Law of works, which condemneth for all (in ? what need a New Law to condemn us for one (in or more, when the old condemneth for all ? An\w. T hough all unbelief be (in, yet all (in is not unbelief. And therefore we may well diftinguifh between (in, as (in in general, and as this (in in fpecial which God hath, if final, excepted from pardon. The Law condemning all fin, prohibiteth not the Gofpel, to adjoyn a fpecial condemnation of one (in.- Nor is it abfurd that one duty (hould be doubly a duty by the common Precept of the Law and a fpecial Precept of the Gofpel, nor that one (in (hould have a double Condemnation, common as a fin by the I aw of Works (though yet that will hold great difpute ) and fpecial, as the rejeding of the remedy by the Law of Grace. And it was not the prime intent of the Law of Grace, to condemn men for unbelief which you fay the Law doth ) But to offer a remedy from former condemnation, the promife being the Principal part: but yet that this promife might not be flighted, it feemed good to the promifer to annex a th earning, that the refufal of the remedy might be doubly con» demned. And were it only the threatning of a non-liberation, non-remiifion, it were a true and proper penalty,when Liberation

and

(to?)

and Remifllon is given to all by a conditional Grant or Law of Grace. If the State or a King make an Ad of free pardon, th<t all the RebelU in ftich&Countrie fba'L be pardoned that luj doWn Arms, a>-d accept of pardon by fiuch adtj, And thofe th*t do not y pja(l die without mercy : Here you may fay, they were before condemned by Law as Rebels: But yet they were not before condemned as refufers of pardon. 2. Orifthey had, yet before their condemnation was not peremptory and remedilefs 3 Nor was anon-remiftionanv part of their penalty. 4. Nor would it be unmeet by a new Av4 thus again to condemn them And it is one thing now ror the Judge to hold an Afsizes to try who were Rebels, and who not, and accordingly to condemn and juttifie, and another thing to hold an Afsizes to try which of thefe Rebels came in by the day, and accepted the pardon, and which not, and accordingly to condemn and juftifie. To return therefore whence I am carried by this obje&ion,it is evident by this Text, jW.3.18. that as there is a common condemnation by the Law of works, of all finners as finners ,• fo the Law of Crace difTolveth that, and abf Jveth all believing finners,though finners: but excepteth the want of faith, and fo fpecially again condemneth by a peremptory remedilefs condemnation, all final impenitent unbelievers: not as finners in general, but as fuch finners in f; ecial: And that the reafon of its condemnation \sbecaufe they believed *ot and therefore it is paft doubt* that look what unbelief is the condemning unbelief, by this fprc,?.l Gofpel condemnation, the contrary mud needs be the juitijymg faith : But unwillingnefs that Chrift (hould Reign over men, is the condemning unbelief: Therefor , &c.

One other * r^ument let me take up from this text, whofe next words exprefly lay the things we affirm. Ver. 19. And th» is the condemn «tio* y that light is wme into the world, and men loved d<rk-nefs rather then lio^ht, beca>t'e their deeds were evil. Before we heard, that he that believeth is juthficd, or not condemn d : and that he than believeth not ( with that fame faith ) is condemned, and that (■» uomhtt becaufe he believeth not: And here it is exprefly laid that this is the condemnation, that is, the condemning unbelief, that Chrift is come as a light,whichistoTeach,and Guide , and Ref rm , and men loved darknefs rather then this light, becan/e their deeds were m/*7, which this light Difcovered,Re-

Rr 3 proved,

proved, and would have Healed. May T not then by the warrant of this Text lay on the contrary, f And this is the j unification, that is, the Juftifying Faith,that Light is come into the world,and men love this Light better then darknefs, that their deeds may be made mam felt and healed of the evil ] Mariv here alfo 9 that to love the ightis juftifying Faith Love to Chnft in Accepting him as Redeemer, is Faith it ielf, and not to be excluded in Ju-ftifkf.tion.

To what is here faid, adjoyn the Arguments which I have briefly given Mr Blake, to prove that to receive Chnft as King and Prophet is juftifying Faith.

And as 1 have faid this much in matter of Faith , fo I might as fully have {hewed that on their Conceflion, by the rule of contraries, Obedience muft be a Condition of our continued and final Juiti xation and Salvation.

10. "TpHe next Conceflion of ^ur Div.nes that I (hall mention, JL is this,they commonly teach y T- atfiuccre ob*>4>e*ce h* con-dtion tfjalvattota; rhough fome of them deny it to be a condition ofjufti cation.Now they fay in this as much in fenfe as • d< s &on that ground I may well be warranted to fay it is the Condition of Vid.GeoYgca* our Juttification at Judgement For, i Juftifkation at judge-lixt'yEpuom. mentis part of ialvation in that ftri&er ienfe.as it is ordinari-Theologpxg |y uicd. 2. Jultification at Judgement is the adjudging men to 1 4 ' z *" falvation: It is ro try and Judge who are heirs of falvation and who not: And therefore undoubtedly the fame thing that is the C onditionof their falvation : is the • ondiiionqf their Juftifica-tion.If you hold your Lands by a Deed of gift, the Judge will by the fame Deed decide theControverfie ror you, and pa fs Sentence on your fide,when your Right is qucftioned. 3. Saving and Condemning are as frequently oppofed in Scripture, or as plainly as juftifying and Condemning 4. Mans works are as itridly excluded by Pant from laving him , as from J unifying him ( in that fenfe as he takes works in his exclufion) and faving is as fondly rcferved as the erTed of free Grace, as Juftifs ing is i Nor is^t any more difhonortoChrift that men Juilifie themfelves, then ihat they fave themfelves; Chrift will have no partners in

bis

4 4 anJ-f 13. and 4. 16. and 5. 17, 18. and 6. 23. and 8. I, 2, 6 Ij, H, 17 . Hth 11 throughout, T/r. 3.^5 6,7. Eph. 2.4,

5 6,7 8,9. All which plates fully fhew thac ic was never the mean ng of the Apottle to make Obedience a Condition offal-vatio-i and nocof ; unification at Judgement; or foto diftinguiih between cheie,as to exclude works from one , and not from the other For fa far as he ^xcludeth chem, he exc ludeth them from boch Only I if ill conrefs, that when Jufti fie uion is taken for our iirit being Juitified only, it mult needs go before works of external obedience but that is not T>ahU meaning in excluding works, for he excludes them from faving as well as juftifying t muft be acknevkdged therefore that in what fenfe cheyare not excluded from laving, as Conditions, in that le:.fe they are not excluded from being Conditions of our junification at Judgement, or as continued.

A learned man here gives me a twofold anfwer, 1. That there is no proper Julhfication at judge-pe-it bur only a declaring chat we are juitified. Rtpl. 1. And another as learned A umadverter tels me there is no other Jurt tic mon but the Judges judaal .Sentence t is hard pleafi^g all I )ivmes. 2 To declare by a De-ci five fentence is moft properly to jultuie and more then to declare by a Narration. All Judti^l jmt'fication isbut a declaring, b\ a deciding >entence.who i^juit in La v.This is therefore as good an anfwer as to fay, No judge doth jultifie : He doth but declare who was Juitified before. Rut the juifmcation he had bef re,was of another fort, v *,. ConftStut.ve , and as to ch ic of Sentence, but * irtual T*he contrary there ore is a found arguing : very Judge that bv Sentence declares who was juft in law doth thereby juftifie them, that is, by Sentence 3 I will believe God before men. 1 Cod tellerhuc frequently that we (hah be judged , and that according to our Works: It is an Article of our Creed, that Chrift will judce us And {udgingis the ie*u< which exi-fteth in its Species , which are well known to be Juftifymg or Ab-folving, and Condemning therefore to fay, We are not juitified then, is to fay. ettber we are condemned, or not judged 2. Doth not Chrift exprefly fay , 'fAtla. iz.ij But I (d) u,royott , that every idle r*o> i th t m*<j ]7jaH 'p°*k, they /hill fire kecomit thereof in the day of }t*Agen*nt : For by thy words then Jbalt be JHftifi*

(312)

ed, and by thy Vpords thou, /bait be condemned. It is a hard cafe among Chriftians and Divines,that thefe plain truths fhould meet with fo much oppofition .

The fecond Objection is, that Obedience is indeed a Condition of falvation, but not of Right to falvation : ( for they are forced to confefs that to Jufttfie,is to givellight to Impunity,and fo to falvation ; and fo it is all one thing : and therefore if works be the Condition of our Right to falvation, then alfo of our Ju-ftification.)

Reply, i. 1 (till confefs that our firft Right to falvation is before external works, ( but not before Repentance and Love to ChriftJButit is our adjudged,confummate,and continued Right, that the Queftion doth concern. And i. hear our Teacher, Rev. 22. 14. Blejfed are they th^t do his Commandments, that they may have Right to the Tree of Life-, and may enter in by the Gate into the City. 2. It is a miftake of the very nature of a Condition, which caufeth this Objection. The Condition is Trormffionu velTefta-menti Conditio : The Condition of Gods C rant, or Chrifts Te-ftament : And the Promife or Teftament, is to convey Right, and not natural beings dire&ly : and therefore the Condition is ever a Condition of the Right conveyed by the Promife. A natural Qualification, vulgarly called a natural Condition , may be faid to be the Condition of the thing in its Phyfical being,(as the drynefs of Wood and its proximity to the fire is of its burning J But a Civil,Moral,Legal Condition,is ever a Condition of Right; it being Right that Laws and Promifes do convey.He that cals for proof of this, will not much honour his underftanding by the demand : Efpecially in refpett to our prefent cafe.

it, A Nother common Affertion, equipolent to what they Ji\ blame in me,is this, That Faith jufitfieth the Per/on before Cjod, and Works Inftifie the F<uth.

This is in fence as much as I give to Works herein For to ju-ftifie the Faith of the perfon,is to juftifie the perfon fofar, when his Faith is queftioned. If his Faith be not queftioned (actually orvtrtually) and there be no ufe for J unifying ic 9 then (hall not his works Juftifie it at.all : If there be uJe for fuch a Justification

(3*3) of his Faith, ( whether againft an actual or implyed potential accufation ) then himfelf is juftified by the Judication of his Faith ; that is, as to that Caufe, and againft the accufation. Nor is there any Juftification of a mafls caufe, which juftifieth not the Man as to that caufe : Nor any Juftiiication of the man in Judgement, but by Juftifying his caufe. Only there is great difference between caufe and caufe: between the queftion, Whether he be univerfally righteous ? and Whether he be in this point and thus far righteous only ? And I never affirmed that man is further juftified by his own Faith and Obedience, as the matter of his nghtcoufnefs,at bods bar,but only in tantumas to this particular caufe. Yet I fay, it is a Cauie of great moment, and which our univerfal Juftification hath a dependance on, as on a conditi-' on. When the queftion is,Whether we have performed the Condition of the Promife that gives right to Chrift or not ? as to this caufe, our performance is the righteoufhefs by which we are Ju-ftiried. And this is the Truth of God , which men maintain in other words, while they oppofe it in thefe.

12. A Nother common Aflertion is that [_ James by Works jl\ means a working Faith, when he faith we are Juftified by Works, and not by ' aith only.] Thus Mr. Pemble, and the moft of our Divines. I believe as well as they, that lames fpeaks of Works as effe&s of Faith, qualifying it or proving it fit to juftifie : but yet I believe verily that by Works he means Works indeed, having mentioned them no lefs then 12 times in i 3 or 54 verfes. ^ut fuppofe the meaning be that a working faith Juftifies, and not a faith that will not Work : If they place no reafon of its juftifying, in this modification (that it be working ) the fcope of [ami's difcourfe confuteth them , and the reafons that he brings are made void and vain. It never was in his mind to take pains to prove the neceflity of fuch a Qualification of Faith, as is no means, no not fo much as a Condition, to the end in queftion, but is a meerconcomitan:.

But if they me in, that Faiths working nature, is any means or Condition of its juftifying, they fay as much as I. For example; A man is promifed his freedom if he pay too!, currant money. That it be money, is the fubftance of the Condition : but that it

S f be

To. z. Excg. Confcff. Aug. Art. 4P*e« 883.

f/rf.Mufcul, in Math 5.

(3*4)

be currant* is a modification of it, and part of the Condition; and without it he (hall no more be freed then if he paid none at all. So if God fay £He that beheveth with a working Faith, (hall be Juftified] that it be working, js as necefiary a part of the Condition as that it be Faith, And it is but the Conditionally that I aflert.

13. IT is commonly AfTerted, [_ That Works juftifie us Decla-

* Kecket^an. ratively at judgement.] So Keckerman faith * [ Metony-

Syftew.Tbeoiog. mically Juftification in the Hebrew Idiotifm is taken for Evidence,

lik *JeJii(l:f. Declaration, and Probation, whereby it is made known to others

ca.7.pa&4*9' that our fins are remitted : and fo theApoftlc fames following

the Hebrew form of fpeech, ufeth the word juftification; fo that

to be juftified by works, is the fame as to be declared by good

Works that we are juftified.3

Here note, 1. That our Divines do generally teach againft the Papifts, that this is the moft proper fenfe of the word , and that faith it felf is faid to Iuftifie but in Jenfu forenfi , ( principally fay fome, only fay others J

2. Note, that the thing it felf is evident, that a Sentence is but a fudges Decifive Declaration ("and no doubt it is no other Declaration that they can mean.; So that it is plain that they do teach tha a man is Iuftified by Works in the moft proper fenfe , when they fay that they Iuftifie us at Iudgement.Declaratively^r are the reafon or caufe of Gods judicial declaring us juft.

* Brumlcr. Tbeotog. li. 3, p. 02. Parseas, m Mat. if.itbi to?.

Bi(bop\ttiZTS Body of Don*

m*y a p£gM9.

Edit. Hit.

14. T T is commonly aflerted [That Works are the Ratio Sen-X tentU, the Reafon of the Sentence of our Abfolution 3 I know none that deny this. $0 * Brttmhr* Ratio AbfolutionU eft ab enumeration operum, &c. So Taraus in Mat* 2 5. Bifhop VJbers words ( in his Body of Divinity) are thefe, [The Godly fhall be pronounced juft,becaufe their Works,though imperfed,do prove their faith,^-to be a true Faith, as working by love in all parts of Obedience.] So commonly others. Now what is this lefs then I have faid ? I ever faid, Obedience is no caufe cf our Conftitu-

tive

(JIJJ

tive Juftification or pardon,nor of our right to the Kingdom But it is the reafon of the fentence,and fo we maybe faid to bejuftified becaufe we are juft .fo far as we are juft: The reafon or caufe of the fentence,and the thing fentenced being not the fame. And as much do the) generally fay: Nay>it is as much as to fay,we are properly juftified by works in Judgement,and it is a fit and ufual lenfe-.For what more proper fenfe of the word Jujlifjing^ then this ? when the thing is the very reafon and caufe of the fentence. And no doubt the reafon why any man is judged juft, is becaufe he is juft. And therefore his righteoufnefs, fo far as he hath it, is the reafon of his J unification. And therefore when we muft be Judged, whether we have performed the conditions of the pardoning Covenant, Our psrfonal performance muft be the Righteoufnefs which muft be ihe reafon of our J unification

And thus, (if partiality blind me not, I have fhewed with fuf-ficient evidence to them that will fee that I give no more to works in the points that i am blamed for, then the generality of Proteft-antsdo give; Yea then many ofthemfelves that contradidme .-Only I attempted to explicate the nature and reafon hereof, I thought, in a Method more plain and fatisfa&ory; wherein if I came (hort of my ends,I hoped it might be pardoned as loft labor, rather then reproached as erroneous.

I (hall now proceed to particular Teftimonies: defiring the Lord to forgive the fin in them and me that put me and the Reader to this laborious lofs of time.

Sfx SECT.

(U6)

SECT. HI.

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

2. ; TSie/^g#< fane Confcf-

Confefs. Auguftan. Artic.6.

oEmper fentiendum ejl^nos con-^ fequi RemiJJimem pecca-torum^ & perfonnm pronitnciari jrtftam, id eft y ncceptari gratU propter Chnfiurn per fidem* fo-ftea vero placere etiam obedientiary erga legem , & Re put art qyandtn* ^uftitium , & LMe-reripramia.

The Auguftane r onfefs.Art.6. W E muft ftill hold, that we

w obtain Rcmifsion of fins, and the perfon is pronounced juft, thatis. is freely accepted for Chrifts fake through faith : But that afterward, obedience to the Law alfo doth pleafe.and is reputed a certain Righteouf-nefsj-and doth merit rewards.

| Bid de Bonis operibus.^^-^■quam h<ec nova obedientia , procul abeft a perfeBione legis^ tamen eft Jufiitia , & meretur pr&mia, ideo quia perform recon-ciliaufunt* At^ ha de operibm judicandnm eft , qu<z quidem Amplijfimis laudibws ornand<z funt ,qubdftntntceffariatfuodfint mkiM D&i& facrtfic.ia fpiritu-du^mitsmtHrpr^miA^ &c*

THough this new obedience be far from the perfection of the Law, yet is it Righteouf-nefs, and meriteth the rewards therefore becaufe the perfons arc rtconcil ed. And fo we muft judge of Works, which indeed muft be adorned with very ample praifrs, that they are ne-ceffary,that they areGods worship /orfervice) and Spiritual Sacrifices, and merit the re-'wards>&c...

lfei<L

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|Bid. poftea. Debet auttm *A T>ut to thefc Gifts we muft

* h&c dona accedere extrcitatio J3 add our Exercife, which

noftra, ejus, & confervat ea & doth both conferve them, and

mereturincrementum t juxtaillud t merit an increafe: According

Habenti dxbitur Et Juguflinus to that, To him that hath {halt

praclare dixit, Dilelltoweretur be given. And ^uftin faid ex-

incrementum diletlionU) cum vi» cellently, Love Meriteth an in-

deltcet exercetnr, creafe of Love : that is, when it

is exercifed*

THat which I conclude hence,is,thatthe firft and moft famous Proteftants, did give more in terms,at leaft, to works then I ; for they frequently afcribe merit to them without adding any re-ftriftiofl, as ufing the word improperly or declaiming the fitn.efs of the term : Though no doubt, they did ufe it improperly whether they thought fo or not.

zTheiritten-beg Confcfs.

C\Onfefs % Wittenberg* in Harm. §.9 cap.y. We fay that good Works commanded of God, areneceffanlvto be done, and that through the free mercy of God, they do deferve (or Merit) * certain their own either Corporal or fpiritual Rewards.

OUr late Reverend Aflembly in the lefTer Catechifm.F^/7^ in 3 ° ur late fefus Cknft u a facing grace whereby werecive and reft on A ^ m ^J^ Jefwthrift as he is offered to hs in the Gctfc I.Con fefoap. 14.%*. By H V m T r -th faith a Chrtftian believeth to be t, ue wharfoever is revealed in the word\ for the Authority of God h\m(elf [peaking therein^andacl-tth differently upon that which each particular pajfage thereof contain eth yielding obedience to the commands, trembling at the threat-mngs } and tn>bracing the promises of God for this life and that wh.ch istoccme* But the principal a&s of faving faith, are Ac Receiving *nd Re fling upon Chnft alone for Juftification^ancl h iion and Sternal Ufe, by vertue of the Covenant of grace. Chap 15. ■ Although Repentance be not to be rtftedin as any fatisfa&ion for fin, or a*j canft of the far don thertofjtohich u the a£ of gods fne Qract

in Ckrift., yet it u offuch vccejjity to all finners that none maj expeVz ddn without it. And in both Catechifrns having (hewed that every fin deferves Gods wrath and curie {_§**$. What doth God require of us that we may efcape his wrath and Curie due to us for fin ? <s/4r.ffo. To efcape the wrath and curfe of God due to us for fin, God requirethof us faith in Jefus Chrift, Repentance unto life, with the diligent ufe of all the outward means whereby God communicateth to us the benefits of Redemption.]]

That which I conclude hence,is ; i .That faving faith confifteth not in any one Angle ad. 2. That faving faith being the receiving of Chrift as offered, muft needs be the receiving him as Lord, or King and Prophet: Andlfhall take Saving-faith, andjufti-fying-faith, for all one, till I fee more proof of the contrary then yet I have done : Efpecially while I think, that to juftifie con-ftitutively in right, is to give right to Impunity and Salvation; and to juftifie fententially, is to fentence us to Salvation, and not to Damnation. 3. Thatilepentance is a means fine qua non to pardon of fin. 4. T hat Repentance and diligent u fe of all Gods outward means, &c. are neceflarylmeans required of us to our efcape of Gods wrath and curfe due to us for fin: which is,if I un-derftand it, to obtain pardon of fin: For "Dt.iAmes faithj Medul. fag. 1. cap. 12. §.3. ThePapifts diftin&ion into Remifiionof the fault, and of the puniflhment, is a diftindion without a difference.

DAvenant (that light of Dort, Cambridge, England) expref-feth himfelf concerning the intereft of works in juftiticati -on in the fame phrafe and fenfe ( as far as I can underftand him ) as I do : I therefore recite his words, not as a bare Teftimony, but as an Explication of my own meaning, as fully as I can tell how to explain it. And if any will make a difference, let them on the fame grounds fet me at odds with my felf. For I do hereby fubferibe to thefe words of his as heartily as to any of my own.

De

(3i*)

De>uftihabit.&a&.c.30.p.386 £\ Vtrum 'Bona, opera diet 0 x.' p flint ad Juftificationem aut fa Intern necejfaria > Jguidam Thologi e noftrts a]t*.nt, quidam xegant, verborum firmmlu dif-crep-<ntes y adreitaminfummam quod attmet Concordes- Sed quo Veritas m*gu pateat , fententtam noftramh^cmre^ hifce Conclu-ftonibus completlemur.

Concl. I. In dim'cationibus cum Tonttficiu de Juftificatione, non eft cenfu/tum ant tut urn ad-hibere aut *dmittere hafcepropo-fitiones : Bona opera funt necejfaria ad JuftificationemVel bona opera funt neeffiariaad falutem. Nam utrum^pojfunt adhibit is explicationibus adjAnumfeufum reduci ; tamen cum nuae propo-nuntw, T^piftd femper inteSi-gunt opera ejfe necejfaria tan* quam caufas vera d" propria [ua Dignirate Men tori as human* falutis ; quod eft fAlftflimum.

Cond. 2. In Concionibus Pc-fularibtu apud indottum vulgus praditle propofitioncsaut omnino vitaadtfunty aut fimul cum Claris explictitiombus adhibend*-— I Hi fcrtaffe put a bunt hanc vim fubeffe huic afferticni, utinnuat hommem fuftificariaut falvari virtute & Merito operttm fue-rum.

Concl.

W/ Hether good Works ma,y

™ be faid to be neceflary to Juftification or Salvation? Some of our Divines affirra>and fome deny it ; difagreeing in form of words; but agreeing as to the fum of the matter, 15ut that the Truth may be more evident, we will comprehend our Judgement in this matter, in thefe conclusions.

C*ncL i. In our conflicts with the Fapifts about Juftification, it is not meet or fafe to ufe or admit thefe propofitions-.Good Works are neceflary to justification: Or good Works are neceflary 7 to Salvation.

For though they may be reduced to a found ienfe by uling explications; yet when they are nakedly propounded, the Pa-pifts always mean that works are neceflary as caufes by their own true and proper worthinefs Meritorious of mans Salvation: which is moft falfe.

Concl. 2. In popular Sermons to the ignorant people,the fore-faid propositions arc either wholly to be avoided, or to be ufed together with clear explications For perhaps they

will think that this aflertion hath this meaning, that it Lnti-mateth, that man is juftified or faved by the vertue and merit of his good works.

Ccncl.

(320;

ConcL 3. Bona opera non funt Concl.$,Good works are not

*mobis adfdutemneceffaria^fiper to usnecefTary to Sanation, if

bonaopora intelligamus opera ad by good .vorks we underftand

amuffim legis exatle bona, & works exa&ly good and pcrfed

perfetta. to the Rule of the Law

Explico:per opera exable bona I explain it: By works ex-

& perfeUa, talia intelligo qualia a&ly good and perfect, I mean

homonondum lapfus potuit^ra fuch as man not yet fallen

flare \ quia Decalogus etiam ab could have performed, bccaufe

homine lapfo fub poena aterna the Decalogue may exad them

dzmnationispoteft exigere. Hac even of fallen man under pain

ant em perfetlio fit a fuit potiffi of eternal damnation. This per-

mum in Ambus. Quorum prim feclion did confift efpe ially in

eft fluid homo operabona praftare two things.The firft is 3 that man

poiuit toto corde, ac dxlettione could perform good works with

plsnaria, nulla mala concupifcen his whole heart, and with ple-

tia debitum fervorem cordismi nary love, no luft diminifhing

wente , aut hifce operibm labem the due fervor of the heart, or

qmlemcun^ afpergente. Pofte afperfing any blot on thefe

rim 1 qued idem homo integer works. The latter is, that the

potuit perpetuo quodam & mini, fame man intire, could do good

me interrupto Hnore bona opera works in a perpetual and untn-

facere, nuUo malo admixto am terrupted tenor , without any

interveniente. Jguod hac duo re evil admixed or intervening.

qmranturad opera legahter bona, That thefe two are required to

f*tet. Gal 3. 10. &c. Opera works legally good,is pIain>GW.

tgitur legal iter bona, & ex legali 3 • 1 o, &c. Works therefore le-

patlo adfalutem neceffarU, funt gaily good, and neceflary to

eaquaapuro&plenoDeiamore Salvation by the legal Covc-dimmant, at% conflanti tenore ' nant> are thofe that flow from a

(nutlo mdo opere interim admif pure and full Jove of God, and

Jo) adextremum ufy virx ff>i are ufed in a conftant tenor to

rhum exhibentur. Dico hujuf the very laft breath,withoutthe

modi bona opera non efte omnino intermixture of any evil work

neceffaria ad fuliificationem aut in the mean time.I fay that fuch

falutem renatorum. good works are not at all neceffary to the J unification or Sal-

vat.on of the Regenerate

Concl. 4. Nulla opera bona ConcL 4. No good works are

funt

to

funt renatis ad faint em am Ju- to the Regenerate neceflary to flifcationem necejfaria , ft per falvauonor Juftification, if by necejfaria, intelligent fub ra- neceflary, we mean , necetfary */W caufi MeritorU necejfa- under the rcafon of a mcriton-

ous caufc.

Concln.^. Some good Works ace neceflary to Juttification a9 Conditions concurrent or foregoing, though they be not neceflary as efficient or meritorious caufes.

In thefe good Works, I reckon thofe internal ones which with God are of great moment, though they be not ap-

Concl. 5. Bona quadam opera funt necejfaria ad Juftificatio-nem^ut Conditions concnrrentes vet percnrforia, licet nonfint r.e* ceffaria ut caufc effcientes ant Meritoritt.

In hifce bonis operant numero ilia intern* cjnx apnd Deum ntagni moment* fnnt^ qnamvis in hominum ocnlos non incnrrant

mpote dolere de peccato, deteftari P ar ent to the eyes of men ; as

peccatum, bumilaer [e Deo fub to grieve for fin, todeteft fin,

jicere, ad <Dei mfericordiam humbly to fubfect ones felf to

c nfngere, in firi/lo Mediatore G ° d > to fly to Gods mercy, to

fpem figere>nov* vita propofitnm fi * our hope in Chrift the Me-

inire, altaque (fonfimilia. Divi-na enim mifericordia nonjuftifi catflipites, hoc efi y nihil agentes ; neque eqnos & mnlos , hoc eft , recalcitr antes, & libidinbusfnis obfiinate adhxrefcentes '.fed homines , eofdcmqne compunftos & contrito , ac verbi fpirituf que 'Divim dntlnm fequen-tes.

Conclu. 6. Bona opera funt necejfaria ad luftificationii fa-turn Retinendnm Csr Confervan-dtitn ; non nt Caufa, qn<t per fe efficiant ant mere ant nr banc con-fervationem ; fed nt Media fen Cond.tiones fine quibns Dens

ron vult fnftifcationis gratt-am

diator, to refolve upon a new life, and other fuch like. For Gods mercy juftifieth not ftocks, that is, fuch as do nothing ; nor horfes and mules, that is, fuch as kick againft it, and obftinately adhere to their lufts:but men,and thofe pricked and contrite,and fuch as follow the condud of the Word and Spirit of God.

(fonclu.6 God Works are neceflary to the retaining and conferving the date of 1 unification,- Not as caufes, which of themfelves effert or merit this confervation; but as means or Conditions, without which God will not conferve the Tc grace

am in hominibus conferva e.

Nam uti nemo reel pit luftifi-cationem UUm Cjeneralern qua liberal a Reatu omnium prace-dentiumpeccatoruw^nifi concw-rente pcenitentia,fide, nova vita propoJtto t aliifque ejufdem generis atlionibur.ita nemoretinet ftatum a Reatu liber umrefpeUu peccato-rum Confequentium % nifi median-tibus iifdem acHpnibus y Credendi in HJeum, inimmdi T)eum^ mortifcandi carntm, afsidue poe-niHndi, & dohndi de peccatis af» fidue admifsi*. Ratio cur ex pa) -re no ft r a necejfartb requirantur hac omnia ilia eft : f£nod htc abejfe nGn foffint perpetuo ,ut non adejfe inciptant illomm oppofita, qna pugnant enm natura Juft -jic t -;t ; .—~Sicut ergo adconfervan-dam vitam naturalem neceffarfo requirkur t ut quis jludiofe vket ignem % aquas, prac'pttit^ vene-nj y re/iquaqtte qua falutem corporis perimunt^ fie ad conferva-dam vitam ff.tr tualem necefft-rfd requiritur^ ut quis v'ttet in-C'edulitatem , impcenitentiam , cater aque animarum falut *n-fcfta ey ininaca, qua in art non pijfunty nifi exerceantur atliones oppofita & contraria. Ha autem atliones non Confervant vitam gratia propric & per fe , attin-gendo ipfum efetlum Confer-vationis, fed mproprie & per ace dens y excludendo & re-movendo

grace of. luftification in men.

For as no man receiveth that general luftification which dif-chargeth from the guilt "of all foregoing fins, buc on the Concurrence of llepentance,Faith s a purpofe of a new life, and other adions of the fame kind; fo no man retaineth a ftate free from guilt in refped of following fins, but by means of the fame adions of believing in God, calling on God, mortifying the flefh, daily repenting and forrowing for fins daily committed. The reafon why all thefe are required on our part, is this : Becaufe thefe cannot beftillabfent, but their oppo-fites will be prefent, which are contrary to the nature ofalu-ftified man. —- As therefore to the confervation of natural life it is neceflarily required, that a man carefully avoid fire, wacer, precipices, poifons and orber things deftrudive to the health of the body ; fo to the conferving of fpiritual life-j it is neceffarily required that a^ man avoid Inciedul tyjmpeni tency,and other things that an deftrudive and contrary to th< falvation of fouls ; which can not be avoided unlefs the op polite and contrary adions b exercifed. And thefe adions d not conferve the life of Grac proper]

movendo Catifam deftrntti* properly and of thcmfelves, oniu by touching the very effed o

confervation ; but improperly and by accident, by excluding and removing the caufe of de-ftrnftion.

Conda. 7. The good Works of the Juftified are neceflary to falvation, bjr neceffity of Order, not of Caufality : or more plainly, as the way ordinated I to everlafting life , not as a , meritorious caufe of everlafting Life.

Conclu. 7. 'Bona opera lujti-ficdtorumfunt adfdutem necef-far'%4 necejfttate Qrdinu , n§n CAufalitattti velpUnmtftt Via Grdinata advitam ztemam y non ut C aH fa im rit&JW Vtf* iter*

DE nomine meriti lege ante* citato,: quibtts adde , qua Idem cap. 54.^. 571. 5-2.

Ad noflrorum Theologorum fententiam explicandam jam ac-ced*mtis : in qnaflatuenda Mud imprrmus ob/ervetis ; Vtcnnque noflriTheologi jam abflineant a vocaBuIo meriti , quo Patres frequenter utuntur^ id tamenfa-cinnt) non qnod a Patribus dlf-fentiantyfed nt Papiftis conftuti-ant, qui ill fid vocabulam (tot a, antiqnttate recUmante ) in fen* [urn perniciofum & hdtreticum obtorto qmfi collo rapueruxt : 23am quod ^Pfitresfub meriti no* mine inteHe -\$ um^nimtrum cpiu homing fidel*&ren.<n \ turali bonitate pr&ditum in er* dine [upernAiurab Deo gratum & ficceptu"''\ atqae ad pr<emia grati f*t*mjm\m quamfxtur*

vita

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

572

We come now to explain the Opinion of our Divines:where-in obferve efpecialiy this thing: Though, our Divines do now abftain from the word merit, which the Fathers frequently ufe,yet they do it,not that they difTent from the Fathers, but left tbey confent with the Pa-pifts, who againft all antiquity, do violently draw that word to a pernicious and heretical fenfe. For that which the Fathers meant by tjie* word Merit, to wit, the work of a Believer and regenerate per on^ndued with a fapernatural goodnefs, in fu-pernatural Order, grateful and acceptable to God,and ordina-Tt ted

f 3*4*)

viu ex munificentffsimi Dei promijsione ordnatum, id tot tan nofirifemper concejferunt. Oppu-gnamus igitur non nudum nomen meriti innoxio fenfu a Patribus olim frequentatumfod [uperbam &[al[am meriti condigni Opinio-nem t a Pontificm nuper ?n Ec* cleft&m Dei introduElam. Vid. Bucer. in ColloCf, Ratt[. p. 5 67. Chemnit. Exam, Cone. Fid, in 4. q. debonis oper. p. 185. Calvin. Inftitut. /• 3. c. 17. .3.

ted by the Promife of the moft bountiful God, to the gratious Rewards of this life and that to come, All this our Divines have alwayes granted. We do there-" fore fight againft, not the bare name of Merit, in a tiarmlefs fenfe frequently ufed of old by the Fathers, but the proud and falfe opinion of Merit of Gon-dignity, brought lately by the Papifts into the Church of God.See Bucer in Colloq. Ratif. p. ^6^. Chemnit 9 Exam. Cone; Trid. in 4 qu. of good Works, p, 185. Calvin. InftitutA. 3. c.

\Demcap.32.p. 41 o>2(os[em> per Concefsimus conatum mor-tificationis & fiudium fanttifi- • cationi*^ neceffarium ejfe ad [a' lutem ut Conditionem anteceden-tern ; Mortifications autem a? Hha quatenm nofier Jicitur, non, ut cau[a requiritur proprie diila, fedttt cau[a fine qua non , vel re-movent prehibens % quibus ratio caufalitatis improprie tribukur. Non enim ipfium effeftum oper-antur art attingunt tales Cau[a } [edfolummodo aliqmdpr&vium, aut comexum cum effello.

YW* E E ever granted that ** an endeavour of mortification and ftudy of fandifka-tion are neceffary to falvation, as an Antecedent Condition ; but the a# of mortification as it is faid to be ours , is not required as a caufe properly fo called, but as a Catxfa fine qua non or removing that which prohibits, to which the reafon of caufality is but improperly given. For fuch caufes do not reach or caufe the effect it felf, but only fome thing previous or connexed with the effeft.

?*£

(M)

PAg ^ll.Tariratione^uid Dens prcmifitpremium 4?<$r nummifelhs. operibus horn nam fidtimm \.(]txanh vent** «M* adextrjwum Judicium Melius efty Petite, Pofsidete Return ; Efurivi enim, &c. Sed pUmfsi-mc infamt pr<e fuperbia qui inde cum ftfuitu infer.it,, buccelUm pams y aut hauftum oqi4<z frigi-d* datum p.tuperctihs fhrifti membrw,e(fe faufim tffcier.tem AUt vert merinrUm tarn infinite gloria. Dicimus igitur bon.t o-fera ejfe Motivaad ejtt.t Deus re* fpicit in filUtior.e pf&m'ii coele* fii<^prop:er (nam- ord:nationem ejr promifsionem : non autem Jfe C*ff«* bujsif pramii efficientes , per fuam dignitatem & ejfic«a-

am.

tN like manner, becaufe God ' hath Profiled the Reward Eternal to the poor Works of Believers j when the laiV Judgement comes, he will fay, Come, inherit the Kingdom \for I was hungry, &c, But he is (lark mad with pride who will hence infer wich the Jefuites , that a bit of bread, or draught of cold water given to Chrifts poor Members , is the efficient caufe or truly meritorious of fuch infinite glory. We fay therefore, that Good Works are Motives to which God hath refpedin giving the heavenly Reward, becaufe of his own Ordination and Promife ; but not that they are the efficient caufes of this Reward, by their own dignity and efficacy.

GAp. 3 3. p. 419,4.20, 421. Opera remit or urn ha* bent Ordinationem ad pramia htijus vita & futura. I. jQvia Deus gratuito fecundutn bene-p lac it um voluntatis fua protmjit, pram* a hu'jns vita & futura bo. nii operibut hominum ftdelium & renatorum. 1 Tim.4- 8. Gal. 6. 8. Mat. 20. 8.

2. Unbent quandam Ordinal tionem, ant faltem aptitudinem ut ordinentur ad prxmia divina %

ex

THe Works of the Regenerate have an Ordination to the Rewards of this life and that to come. t. Becaufe God hath freely promifed (according to the good pleafure of his will) the Rewards of this life and that to come, to the good Works of the faithful and regenerate, 1 Tim. 4.8. Gal. 6. 8.>/*f.20.8.

2. They have a certain Ordination, or at leaft, an Aptitude Tt 3 to

■ex ipfa Conditions

tit.

3. Habent Ordinationem ad prtmia ex (fonditione if forum operum.

Vidcrcliqua.

(326 >

Oper an- to be Grdinated to the divine Rewards, from the very Condition of the Worker.

3. They have an Ordination to the Rewards from the Condition of the works themfelves. See the reft.

S.ZV.TwIfs.

5. "FeofforTw\{s,Vind Qrat. ■^l. 1. p.i- iW.25.^273. An audebit 1/$rminttinvu ali-quit ajfirmare Remifsionem pec-catorum effe ejfeElionem fidei ? tametfi non ttifi Credentibus contingat ifia Remijfio* Dices j fidem fall em prarequifitum quid-d^m ejfe ad Remiffionem pecia-torUm confequendam : Eflo ;at-qui bacrationedicatur Effetiio fiedi\fedin genere tantum Caufe Difpofitive.

DAre any Arminian affirm thatRemiflion of fin is effected by Faith ? ( or is the erTecl of Faith ) although that Remiftion befall none but Believers. You will fay , Faith is at leaft fomewhat prerequifite for the obtaining Remiftion of fm. Let it be fo : and for that reafon let it be called an effed of Faith : But only in the kind ( or nature) of a Difpofitive Caufe.

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

[tint Cauja uijpofitiva jalw tit.

St lib. 3. Err. 7. Digref. 3. pag. 41. b. £ Nee quod fides fit Conditio faint is quicqnam obefi quo minut fit etiam medium ad obtinendam faint em > Jmmo om* nit Conditio hu)Hs generis habet rationem medii ; rurfus omne medium morale habet rationem Conditions refpetlu finis. Ne-que xnim fine debits mediis ac quiri poteft finis : Et prafiatio

C on ~

T> Eyond Controverfie,Good ™ Works are a Difpofitive caufe of falvauon.

And that Faith is a Condition of falvation, doth nothing hinder butthatit may bea means alfo to obtain falvation. Yea every Condition of this kind hath the nature of a means : and every moral means hath the nature of a Condition in refped of the end. For without the due means the end cannot be attained -.And the performance of a Condition hath

the

(3* conditionis habet rationem medii ah affequehdum Mud quod fub conditione r.cbispreponttur obii-nendum* ]

Ibid pag. 54. rf contra Gre-v'mch. \_lmmo inquam non alia rat tone fides eft medium quant quia Detts confttttitt per fidem homines falvos facere, nee fine fide quenquam ex adult is facere. Nam ejufmodi medium non e{} medium r.tft ex pr&difta ordina* tione Dei. Nam medium vox eft cemmumeris ftgnificAtionis quam conditio. 2{on omne medium eft conditio, licet omms conditio fit medium. Sed medium ad aliquid obtinendum ex contra 8u v el fader e y illnd demum eft condiiih Hujufmodi ar<t?m medium ccn-ft'itutre fer.es contraheniem prefer tin* zero pe r<es fupe> toy em cum inferiore ftipuUntem.^uare cum Deo confulinm fuerit non n-fiper fidem homines falvos f.-cet e % & vtr e credtntes ad unum omnes falvos facer e, ex iff a c Dei conftttutione fit ut fides evadat m ediu m a a fa lu tem.~^

Et T ib. 1. 5.7. parr. 3 pag.

318. \j±/ldcaufa> falutvs quod attinet t non mode faes, fed & rcftpifcentU etiam & bona opera, utfrutlus pxnitentiadignijx or-dwatione Dei antegrediuntur falutem in adult is, idcj ? tanquam caufdt ; non quid em meritoria, ut ne 9? fidt* in Chnftum ejufmodi

caufa

7)

the nature of a means to the attaining of that which is under a condition propounded to us to be obtained.]

£Yea, I fay, that faith is on no other account, a means,then becaufe God hath appointed to fave men by faith, and to fave none at age wirhout faith. For fuch kind of means is no means but by Divine Ordination. For the word Means,is of more common (or large J fig-nif cation then the word condition. For every means is not a condition, though every condition be a means But a means of obtaining fomewhat by 1 , on-traft or 1 ovenant, that is a condition And to conftitute fuch a means, is in the power of [he - ontrafton especially in the power of a fuperior Itipula-tingwith an inferior. Wherefore when God law it meet not to fave men but by faith, and to fave all true believers; from that constitution of God it is that faith becomes a means of Salvation ]

As for the caufes of Salvation, not only faith, but alfo repentance and good works as fruits worthy repentance do by Gods ordination go before Salvation in the adulc, and that as ranfes; Not indeed Meritorious, as neither is faith in Chrill fuch a caufe • but as preparative

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

I

Xcm Contr. Corvi

* Or from, faith.

in pag.

2CQ. Col 2. Ordinatio faint is pot era ejfe abfoluta , licet ipfa falutii collatio non fitab'Joint'a fed ex conditioner non modo impetra-tionis ejus per fanguinem ex parte Chrifli , fed & fidei & Refipifcentia ex parte no fir a ~\

^Ad quern fin em affequendum neceffariafuit tarn impetratio faints per fangninem fabla ex parte Chrifti, quam fides &rc-fipifcentta ex parte nojlra : quia fcilicet conftituit Deus conferre nobis falutem per moaum prawn. ]

Ibid. pag. 284. \_Ommbus ekUn inenmbit falutem qnarere non modo ex fide, fed & ex operi-bus , quatenus fine dnbio fains conferendaeftper modum pramii, quo pr<zmiatnrns eft Dens non modefidem noftram 9 fed & bona opera univerfa. ] Vide enndem Vindic.Grat li-3-Er 7. Digref. 3. pag 42 44. Et contra Cor~

vinumypag.zoy.a. & pag 274, b.&pag. 2S7.

T He Ordination of Salvation might be abfolute, though the beftowing of Salvation be not abfolute,but oncon-dition, not only of the impetra-tion of it by blood on Chrifts part, but alfo of Faith and Repentance on our part.]

(2 To the attaining of which end, there was neceflary as the impetration of Salvation made by blood on Chrifts part, fo faith and Repentance on our part: and that is becaufe God hath appointed to beftow Salvation on us byway of reward.]

Qlt lieth on all Eled: to feek Salvation, not only by faith*, but by works alfo, in that with-out doubt Salvation is to be given by way of reward,where-by God will reward not only our faith, but alfo all our good works. ]

nPff//} againft Cotton pag. 6 ?. Qlt feems you deiire to fhape

•*- the promifes of God in the Covenant of Grace and of

Works in fo different a manner, that the one may feera to be

Abfolute.

Abfolute.the other Conditional. Whereas they are of the fame nature in both,] And pagt 40. [Was there no more in Gods intention when he elected fome, then the manifeftation of the riches of his glorious Grace ? Did not God purpofe alio to ma-nifeft the glory of his Remunerative Jufticc ? Is it not undeniable that God will beftow Salvation on all his Elecl, ( of ripe years ) by way of Reward and Crown of righteoufnefs, which God the Righteous judge will give? &c. zTwt.q. zThef.i. It is great pitty this is not confidered, as ufually it is not: Efpecially for the Momentous confequence thereof in my judgement: Sufficient if I miftake not, to have ftifled this opinion following touching Reprobation in the very conception of it.

F Rom this Witnefs I conclude, 1. That he abhorred to call faith an efficient caufe of juftification: Therefore it is no In-ftrumental Efficient in his opinion. 2. That faith is the caufe of Juftification and works of Salvation, which is more then I fay. 3. That faith and works are caufes of one and the fame kmd,viz. Difpofitive.- (which I take to be no proper caufe J 4. That Faith, Repentance and Works are the conditions of Salvation. 5. That the reafon why faith and other duties are means of Salvation, is becaufe God hath freely appointed them to be the conditions and means thereof, and fo not formally vel proxime from the receptive nature, or inftrumentality of faith. 6. That it is as a condition of Contract or Covenant that Faith and Repentance are means of Salvation, and therefore it is of right to Salvation that they are conditions, feeing it is right which the Covenant gives. 7. And though he fay that Juftification is only by faith without works, yet he fpeaks plainly of our being put into a juftified State : and fo I fay fo as much as he. But if right to Salvation be on condition of obedience, thendoubtlefs Juftification at Judgement will pafs on that condition. To be Juftified, will be to have our right to Impunity and Salvation cleared and determined. 8. That we mult needs feek Salvation by good works. 9- That the blood of Chrift and the works of man are by him both made conditions of Salvation. 16. That Salvation is the Reward both of faith and good works. 11. That thf 1 venant of Grace" is not abifolute, ar\i#)re then the C o\

Uu "Y JtfcSS

(330)

Works: but as to that of the fame nature. 12. T hat it was Cods defign in the Covenant of Grace, not only to glorifie the riches of Grace, but alfo to glorifie his ^^arding fujtice, and that it is great pitty that this is not ufually considered as being a matter of great moment. So much for Dr,Twifs .

6.Melan£lb<w. 6. \A Elanfthon, Tom.2, loc. VTEw obedience is neceffary

JJVl deoperib.qu.4. Nova jLN by neceflity of order of

obedlentia eft xeceflaria necefll the caufe and effed, alfo by ne-

tate ordlnlscAuf<&& effcttusyitem ceffity ofdutyor command,alfo

neceffitate debiti feu mandati : by necefsity of retaining faith,

hem neceffitate retinenJa fide'i^ and avoiding punifhments tern-

& vitandi poena* tempera poral and eternal. ] les & <zterna$r\

Idem in Epiit. edit. Lugdun. The matter is not artificially

1^47. pag. 453. [^ Non fat is enough explained when you

^ty'ZP* expltcata res eft cum fay, [[though the whole matter

diets \jtfitotarespendetamife depend upon many, yet the

recordia, tatnen agnitio peccatc confeffion of fins is a fecond

rum eft: fecunda caufa Remijfi* caufe of Remiflion] Thefe

onii\Hac funt perplexa: rettim things are perplexed. This were

illud erat \_folum miferecordiam righter, that* mercy alone is the

ejfe caufam efficientem^ propriam proper and immediate ifficicnt

& immefcatam Rem'iffionk : caufe of Remiffion; But con-

Sedagnitionem ejfe aut precedent fefsion is either fome Antece-

quiddam> am certs caufam fine dent, or a can fa fine qua mn, as

qua non , ut ego loquor : Sed I (ufe to) fpeak: But a fecond

caufam fecundam nemo fie apel~ caufenomanfocalsit]

Idem ib. Epift. ip. pag.455. Concerning'this matter, when

Ea de re dum nuper fofpiciofcho I lately look't into the School-

laftkos ( nam initio 4. Sent, in men ( for in the beginning of

1. Qu. de hac ipfa appellations 4. Sent. 1. ^gL they difpute of

difputant % &c. ) tamen miratus this Appellation)I wondered at

fum judicium quorundam , qui the Judgement of fome of

fenferunt mtritum tantum ejfe them, who thought that Merit

caufam fine qua non : Hi rn'ihi is only a caufa fine qua non

pev

Theft

(3*1

pSYqum vtrtcmAe loquuti vi-dentur. ]

Etpag. i70.Georg. Major, defendit. Et epilt. eadem pag. 438. [Corditusurbem, vicinat etiamregiones, & ipfamaulam adverfus meconcitat, propterea quod in explicanda controverjia juftificationis , dixi , Nov Am obedtentiam necefftriam eft ad fa/fttem. ScU .quomodo, quam diligenter hac, & quam dijtintle cov.itw fum tratlare.~]

ibid. pag. 446. \Ettituln4 de posnitentia commodior eft quam de J } uftific.ittone : Stpe enim animadverti ntfros cum de posnitentia dicitur^ ^quioribw ani-mii audire laudes operum, quam cam putant de Jufttficatione, diet : Cum hi loci pline funt It-N»f viciniut Crtci dicunt.']

)

Thefe feem to me to fpeak v£ry modeftly.

[Cordttm ftirreth up againft me the City,and alfo the neighbor Countries, and alfo the Court it felf,becaufe in explaining the controverfie of Juftifi-caciofl I faid, that new obedience was neceflary to Salva- % tion. You know in what manner, and how difhn&ly I endeavoured to handle thefe things.]

The title of repentance is more commodious then of Juftiri-cation{^«,. to commend works without offence) For I have oft obferved that our men do with more equal minds hear the praifes of works, when we treat of Repentance, then when they think we treat of Judication : When thefe two places are roeerly neighbors, or of kin.

TDem. Apolog. Confefs. Aug. * pag. ( tnihi ) 56 \_£uare Tides tippellari JuftitLt poteft, quia eft tliud quod imptttdtttr ad Juftithm, ut cum "Paulo loqua-mur^ quacur.g ? tandem in parte r.is ponatur: Id enim nihil impedit imptttationem divinam.~\

*VT \7Herefore faith may be * * called righteoufnefs, becaufe it is that thing which is imputed to righteoufnefs, (that we may fpeak with Paul ) in what part of man foever it be placed : For that nothing hin-dreth Gods imputation.

TDera. ibid. pag. t 8. Ita fides HPHus faith which freely ac-

quttgratu accipit Remijfiomm -*■ cepteth Remifsion of Tins,

peccatorumfluia o^ponit mediator becaufe it oppofeth the Media-

rem Uu 2 tor

c£» prop-tiaiorem Chriflum tor & Propitiator Chrift to the ir&Deijionoppomtnoftramerita^ Anger of God, doth not op-autdilettionemnofiram.qmcifidss pofe our merits, or our love, eft vera cognitio C^rifti, & ttti becaufe faith is the true know-tar £/?»^« C£r^ <^rf£^^ ledge of Chrift and uieth the rat corda^r pr&cedit legu imple benefits of Chrift, and regene-tionem. rateth hearts , arid precedeth

the fulfilling of the Law.

THat which I conclude hence^asA/^/^tf/;0»jopinion,is,i/rhat he thought that confefsion of fin was a cattja fine qua non of pardon, and he ufed this as the rkteft phrafe. 2. That he ufed the word Merit ( as he did in the Aptguft. Qonfefs.) which I do not, 3.That he took thofe fchoolmen to ipeak modeitly that faid mans merits were but a caufa fine qua non. 4. That he was vexed with turbulent fpirits for giving fo much to Works, and Accufed, and Defamed, of which you may fee more in his life by C*merarhn and MeIch. Adamm. 5. Through mens peevifhnefs he was fain to choofe the common place of Repentance, to preach the fame DocTrine which men could not bear when he preacht of Juftifi-cation. 6. That he faith, faith is our Righteoufnefs, becaufe it is imputed to Righteoufnefs: and to impute to Righteoufnefs is ufually taken for Juftifying.

7,Ca!vm.\h\d. ~

§.5. dkitap- y./^AlvinJuftitut.lib.j. cap. r T" , Heblameof allourtranf-

D^fifm' 5 ^*7'*-*>OMterataigit*r X grefsions being blotted

quo^refotfiu cmniti M tranfgrejjionum culpa out,by which men are hindered

qtuaDom'mus qnibm impediuntur homines ne from bringing forth any thing

*nmamare& qmcquamDeogratumproj c erant , acceptable to God ; and the

ofcwlannonpo- fopuito etiam imperfettionis vi vice of our imperfection being

i1!»l*rZL pi m '">, Quod bom qpioquoperafadare buried, which alfo ufeth to de-

ittisefficitbona- J°'ct > qua punt apidelwHs bona tile our good works; the good

adeofc gratos' opera fuftacenfentftr t vel (quod works which are done by the

e]feDeo& ama* idem eft) in Juftkiam imputan faithful,are efteemed righteous,

biles fuos filios, f -1 or / which ; s thc fame ^ are imm

&lmeamenta . pMedfor Rtghtewfnefs.J

(335) Idem Harmon. Evang. in Alfo in his Harm, on Lu\e Luc.16.1. iScd alius finis nobis 16..1. [[But another end ought propoftttu ejfe debet , qaamutfo- to be propounded by us, then Into redemptions pretio effugia- that by paying a price of re-mtt* Dei judicium : viz. ut Ube- demption, we may efcape Gods ralitas bene fanEtefa locata fit- Judgement: viz. that our libe-perfluas impenfiis frenet , &e. rality well and holiiy placed, deinde ut noft/a erg* fratres may bridle our fuperfluous ex-humanitai Dei miferecordiamin pences, &c and then that our nosprovocet.] humanity towards our brethren

may provoke Gods mercy to us.] ]bid. Ver. 9. [Benigne ero. [Heteachethusjthatbyboun-gando, favor em apud Deum ac- tifully laying out, we get favor quirt deter, qui fe miferecordi- with God, who hath promifed bus & humans vicijjim mifere- to be merciful! to the merei-cordem fore promijit, &c. Re- full and humane, &c. The Lord fpicit ergodominm f nonadper- therefore refpefteth not the fonat y fed ad opus ipfum^ut bene- perfons, * but the workitfelfj * Vi\* to . ficentia noftra y etiamft in homines that our bounty, though it may w . hom wc ingratos incident , nobis coram Jight upon unthankful men^may p)^' OT ^ c t Deo refpondeat.j anfwer for us before God. € ff e juftitU

( Yea on Gen. 15. 6. £alvin caufum for-faith that faith is not theeffici- »*''», non ent, but the formal caufe of our ^mm,qu€ righteoufnefs, which is more t u m in then I will fay. ) Alfohemakes Gcn.15.6, hope the Juftifying aft.

iDem in Gcnef. 15.6. De»i% t aftly, it is nolefsftupidity

■* non minors ft uporis quamim X->then impudency when this

pudentia eft, quum hoc iliiimpu is faid to be imputed to him for

tatum fuijfe dicitur in }ufiitUm y righteoufnefs , to imagine any

alium fenfnm comminifci quam other fenfe, then that A bra"

fidem Abrah<z fuiffe pro Juftitia hams faith was (taken J for rigK-

apudDwm. Vid, ultr. teoufnefs with God.

Uu 3 Hence

■ - "

HEnce I conclude, i. That Godimputeth faith for rightc-oufnefs, according to falvins judgement ( concerning which I have fpokerny own before) 2. That hefakh that God takech our works to be Righteoufnefs, or imputeth them for Righteouinefs. g. That he taketh it to be all one, to Judge works Righteous, and to impute them for or to righteoufnefs. And therefore they that confefs them to be an inherent righteoufnefs muft confefs them to be fo imputed. 5. Let them confider what follows hence, that confefs juttification and imputation of righteoufnefs to be all one: Whether it will not be as excufable or warrantable to fay, that we are ( fo far) juftified by tjiofe works as to fay that they are imputed to us to or for righteoufnefs ? as Calvin here doth. 6. He doth in thefe and in the other paffages of £ Provoking Gods mercy to us] [^Acquiring Gods favor ] |[ Their anfwering for us before God "J fay more in terms ( and more hardily ) and as much in fenfe, for the exalting of works, as ever I did, if I underftand him.

8. PUcaiis. 8

PLacseus inThef. Salmuri* YVT'E are therefore Jumfied enf. Vol.i.de Juftif. pag. w byfaith,notasbyanyp»rt 32.34. §.37 [_Fide igitur Jufti of righteoufnefs, or a work ficamun non tanquam parte alt which by fome price of its own, qua Juftitia, aut opere quod fuo or Merit,doth obtain us Juftifi-quodampretio aut wentojufti cation,orasadifpofitionof(bul ficationem nobis imvetret , aut to the introduction of inherent difyofmo/ie anima adintroduBio righteoufnefs : But as the Con-nemJuftitiainbarentisxSedtan dition of the Covenant of qnam C on ^ tione faderii gratia, Grace.which God thereforejre-quam a nobis Deus idcirco exigit quires of us inftead of the contra conditionis fader is legal is dition of the Legal Covenant, ( qua nobis carnis vitw faBa eft ( which is through the fault of impojp bills ) quoi ea nihil diud the flefh, become to us impof-ptqtikmdom Juftitia in Chrifto fible) becaufe it is nothing elfe feju per Evangelium nobis oh but the acceptance of the gift latt Acceptatio ; qua fit ex Dei of righteoufnefs in Jefus Chrift pxBogratuito utilia 'juftit'tano offered to us by the Gofpel; ftraftt.~] whereby it comes to pafs by

Gods free Covenant that that righteoufnefs is ours. In

(335)

IN thefe few words are clofely couched thcfe ten points,which I maintain, i. Thac it is not as any part ourrighteoufnefs of the Law of works, that faith juftifieth. 2. Nor from any excellency in the ad or habit, as the neareft reafon of its intereft in juftifkation. 3. That Chrifts righteoufnefs is the matter or meriting caufe of our righteoufnels. 4. Faith is the acceptance of Chrift as offered, and righteoufnefs with him. 5.That the Gofpel-Covenant is Gods deed of gift, beftowing right to Chrift, and righteoufnefs with him. 6. That therefore conftitutive Juftifi-cation is performed by the Gofpel-Covenant as the Inftrument. 7. That Chrift himfelf is flrft given by this Covenant, and righteoufnefs but in him. 8. That the neareft or formal reafon of faiths intereft in Juftification, is, its being the condition of the juftifying Covenant, freely by the Donor and Rector, Afiigned to that Office. 9. That the reafon why faith was deputed to this office by God, ( fo far as man may give a reafon of his actions ) was from the fpecial aptitude it had to this fpecial work, it being effentially the acceptance of Chrift and life freely given. So that this is but its aptitude to the Office, and the reafon of its defigna-tion thereto, and not the neareft or formal reafon of its intereft. 1 o. That this condition comes in the place of perfect obedience, which was the condition of the flrft Covenant: but not from the fame reafons, nor to the fame neareft ends.

But the fpecial point that I cite this Author for, is his exact difcovery how far works juftirle, and of the twofold righteoufnefs thereto neceflary, and the reconciling Taul and fames^s in part the words following (hew.

IDem ibid. §.41. Id ipfum HpHis will perhaps be more

fortaffeJoac ratione commodu X fitly thus explained. Juftifi-

us explicabitur. Oppomtur fufti cation is oppofed to accufation.

ficatio accufationi. Aduabxs au And at Gods Bar we are pref-

tem accufatiombus premimur in fed with a twofold Accufation :

foroDivino. Timhm objicitur, Firft it is obje&ed, that we are

Nos ejfe peccatores : hoc eftfeos finners: that is, guilty of viola-

violatt, conditionis <fti& fiedere ting the condition which was

legaii lata eft. t Dei»di ab'ycitur x impofed in the legal Covenant.

Nos Next

*Andalfo?.s they are part of thecondi» tion of Salvation, and muft anfwer the£ccufati-OQ of fiual Impenitency and Rebellion.

Nos ejfe IfifiJeles, hoc eft , Non Next it is objected, that we are ptQitiffe conditionem faderis Unbelievers, that is , that we §ratU, viz. fidem. Ab accufa- did not perform the condition tionepriore, fola fide Juftifica- of the Covenant of Grace,*//*. mur^ qua Chrifti gratkm & Ju- Faith. From the former Accu-ftjtiam ampletiimur^ a Poftertore fation, we are Juftified by faith Juftificamur etiam opertbm , only, whereby we embrace qttatentts its fides oftend'it ur* Ad Chrifts Grace and Righteouf-pofteriorem accufationem refpici- nefs. From the latter, we are ens Jacobus affirmavit merit o ex juftified alfo by works, as faith operibus Jufttficari hominem, & is (hewed by them ; James re-non ex fide tantum. Paulus vero fpe&ing the latter accufation, refpiciens ad priorem Jo/a fide bo> did juftly affirm that a man is minem fine operibus Juftificari, juftified by works, and not by

faith only. But P<*#/refpe6ting the former, faith that a man is Juftified by faith without works, &o ]

In the day of Judgement, becaufe the Covenant of Grace (hall obtain the force of a Law or Rule of Judgement ( for it hath been promulgated by fit Heralds in the whole

&c.

Se£. 42. Indie judiciiquoni-am Fadus Gratia vim legis feu ]urt6obtinet (promuigatum enim efi in totoorbe terrarum per pr.t-cones idoneos ) Id unum proban-dum erit, mmirum nos babuijfe

conditionem fader is gratis fcxli world ) This one thing will be

cet Fidem J'ta^ proferendaerunt to be proved, to wit, that we

in medium opera, prafertim cba~ had the condition of the Cove-

r'ttatitfanquamillius conditions, nant of Grace, that is, faith.

hoc eft, fidei efetla at£ argu* Therefore works muft be open

menta demonftrativa, ut vulgo ly produced, especially of cha

loquuntur, apofteriorr.

nty, as the effects and arguments demonftrative, as they commonly fay, a pofteriori, of that condition, that is, of faith.

(337;

Nthefe words is the fumof moft that I am blamed for. Here is the twofold righteoufnefs oppofite to a twofold accufation, that is, of non-performance of the conditions of each Covenant: one accufation true, which Chrifts fatisfa&ion only can juftifie us againft as the matter, and faith is but the condition of that] unification: the other is a falfe accufation, viz. that we are unbelievers, from which faith muft Juftifie us as the very matter of our righteoufnefs, and works as proofs. To which may be added, that Repentance and Obedience being fccondary parts of the condition of Salvation, on the fame ground as we may need a J unification againft the charge of final unbelief, we may alfo need one againft the charge of final impenitency and difobedience^ and therefore by thefe materially muft be juftified againft that charge. We fee here alfo that the Judgement is not appointed to enquire whether Chrift have fatisfied for us, but whether we have performed the condition of the New Covenant: and therefore he faith this is the one thing then to be proved : And that the New Covenant will be the Law by which we muft be herein judged. I defire the Reader to perufe all the reft of that excellent difputation; I will tranfcribe but a few lines more to (hew that the continuance of Juftification is in the firft.gifc of it intimated to be on condition we afterward liveholilv.

IDemibid § .47. Nov tquum |T was not equal that he

fait »t tanti beneficii compos *■ fhould enjoy fo great a be-

fierct, quiidlubens nonaonofce nefit that would not willingly

ret, feq 3 agnofcere profiterettr ; acknowledge it, and profefs

qn^agmtio fides eft. 5. Nee fait himfelf to acknowledge it :

aqnum tit impnn:tate propofeta, which acknowledgement is

peccandi iicentia augcrettir ; Sed faith. Nor was it equal that im-

tlt JuftficArL impium , Ea punity being propounded , the

Lege , ut in poftertim recedat d liberty of (inning (ho.<Id be in-

peccatOy X x creafed:

(338)

fiCC4to 9 f$BiHir& fantlimomaw^ erf afed fine qua nemo vt debit Dtum.

but it wsi meet that the ungodly fhould be Juftified en thk condition^ that for the time to come he depart from fin.and follow holinef^without which no man (hall fee the Lord.

9.Amyr,U«>. P-^^^ goes the fame <f* way. Vol. 2. dijp. de fa-t is faff. pag*6^ t §. 9. [Quia refipifcentia a peccato pajfim in fcriptura facraflatuitur pro con • ditione remtjfionem antecedente s & caufy illiusfine qua r.on t fic ilia fuas hortattones tnflituit, ut ad veram reftptfcentiam , veramj^ fanttimoniam impellat conje* quend&remifpionu ergo, «

BEcaufe Repentance from fin is frequently in the holy Scripture made a condition go» ing before remifiion and a caufc without which we fhall not have it,it fo ordereth its exhortations that it may drive us to true Repentance, and true San-dity, that fo we may obtain Remifsion. So the prophets, fohn Baptifi y &c.

10. Ludovlc Cappcllm.

io.T Ud.Cappellus ibid. Vol. JL/2.p noSe&.39.j^*/» antem inter fe comparantur & diftinguuntur feu diftintle a nobis confiderantft r falutU illius parte s^ turn fides rejpefln Ju/iificationu rat'tonemhabet conditions prare-quiftta: T^jmo enim Jufiifica-tur nifiperfidem : refpetlu antem Sanclificatitnis habet fe ut ejus caufa 1 Fide enim purtficantur corda : Gloripcatio autem utri-*f%f Hm J^ft'ficdtionis turn San -fttficationh,

T7 \7Hen the parts of this * ▼ Salvation are compared among themfelves, and diftinguilhed, or diftin&ly by usconfidered, then faith in re-fpeft of Juftification hath the nature of a prerequifite condi-tion .• For no man is Juftifted but by faith: But in refped of Sanclification, it hath the. nature of a caufe bf it; for byj faith arc mens hearts purified. But glorification is the effecl*

and

(HP)

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

fication.

I Will fay no'more of thefe two Divines, becaufel fuppofe them alfo the approvers of the foreciced words of PUc*us> the book going under the name of all rfiree.

i\»jyHilipCodurcHs a Learned Proteffcfntand Profeflbr of I)i- u.cdww* ■L vinity in an Univerfity of theirs in Trance, wrote a Book . purpofeiy to reconcile the Proteftants and Papifts in the point of Juftirication, auid to (hew how fmall the difference between them was in his judgement, in comparifon of what ic is efteemed; I could never get or fee the Book, but as I find frequent mention of it in others, fo I find the fcope of it, and many of thofe Thefes that arc difliked, recited by Guif. Rtvet. in his Vindic. Juftificat. Wherein he labors to confute him, and (hews himfelf much of« fended at him : And fodwrcw thereby injtead of reconciling, incurd the heavy cenfure of his own party I mention him not as approving of a book that I have not feen^ but to fcew that other Proteftants have gong much further in this then ever I did*

l2.rr-^j*W»/, Who though he be csnfurcd by fome forfol* i*» ***&* *- lowing Camtre in. the middle way about UniverfalRe- ^^ demption and objective grace,, yet is blamed by none that ever I heard of, for any thing, that I {hail alledge his confent in s And indeed is a moft judicious writer.

X X 2 Sjtuff.

(340)

SYnopf. Doftr.-Natur. & A Sinner is confidered either Grat. pag.164. The/. 201. JL\ abfolutely and in himfeif [ Peccator confideratur vel abfo- only ; l n that fenfe none fliall lute & in fe tantum: 80 fenfu be Juftiiied by the works of the nemo in Dei judicio ex operibu* Law in Gods Judgement, &c. legU juftificabttur , &c . Vel • Or comparatively with another comparate cum alio peccatore 5 finner-& in this fenfe fome (hall &in hoc fenfu quidam in "Dei in Gods judgement bejuftified judtcio Juftifcabuxtur ex opiri- by works before others, &c.' buspra aliis, &c. Deinde & id And then this is to be diligently feduto notandum eft & attente : and attentively noted : that Deum nuk'ibi did in fcriptwa God is nowhere faidinScrip-redditurum in judicio fecundum ture to render in Judgement ao opera legisjed tantum fecundum cording to the Works of the opera: Nempevox\_Optis~]ali~ Law ; But only according norjuftific quando & fapius peninet ad to Works: For the word imlefs it juflitiam legalem qua abfolutif* ~ Works " doth fometime weieperfcft. j; ma e jf e d € y 6t s ut 'jtifttftcet ; and moft frequently belong to qualis non reperitur in peccatore : legal righteoufnefs, which muft Aliquando defignat omnem ho- be moft perfect, jhat it may minis obedimiam, etiam earn Juftifie*: Such is not to be qu* prxcepto crtdendi in Dexm found in any finner. Sometime miferecordem , & rejipifcendi , it fignifieth all mans obedience, praftatur : Quo fenfu pies ipfa even that which is performed to & rejipifcentia, fub hoc gen ere the precept of believing in the continentur. So certe modo in' mercifull God, and ofrepent-telligenda veniunt , non priore , ing. In which fenfe faith it felf omnia /oca quibns'Detts fecun- and repentance are contained dam opera micuiq\retributurus under this kind. In this fenfe, dicitur. Nempe reddet unicuiq- and not in the former are all Deusfecundum fidem, pceniten. thofe places to be underftood, tiam atq; bona opera qua fidem in which itisfaid that God will fequuntur y & infidelitatemjndu- render to every man according rationem, reliqui* peccatufuper- to his works. For God will additam. Deus enim ex quogra> render to every man according

tU to

(341) tit fatlus cum bominiius pefe to his faith , repentance and ait , tsemir.em vnlt demc ps ex good works which follow faith, itgeabfolute & fimplicitcr \udi or to his infidelity, and hard-car* ; fed ex conditione mv'i ning fuperadded to his other f&derii cfn<* legu rigorem ten fins. For lincc God hath made per at. tsitq ; h*c difliHtlio max with man the Covenant of imieft ujm y & diiigenttr obfer Grace,he will afterwards Judge vandainGrtkotomiaverbUNam no man abfolutely and fimply cum amid peccatorem fttb LegU by the Law, but by the conditi-jugo trementem, fubpeccatipott on of the New Covenant dere labor Antem^res igitur.tHm which tempereth the rigor ad confolationem ejus lufrficatio of the Law. And this diilin-e x fide in fanguvie Cb> ifti tilt dion is of very great ufe , and proponenda eft : £um vtrhrapud diligently to be obferved in the carnaliter fecurum & inpeccntis right dividing of the word

lafcivientem->ttim ad excitandam confeientiam^ urgendum eft lud-cium Da exopertbm inntAgna UU die inftittiendum.

For when we have to do with a (inner that trembleth under the yoke of the Law, laborcth under the weight of fin, then juftification by faith in the blood of Chrift is to be propounded to him for his confola-tion; Cut when we deal with one Carnally fecure, and fport-ing himfelf in fin, then muft we urge the Judgement of God which in that great day (hall proceed according to Works, for the excitation of his Con-fciehce.

HEnce you have the diftin&ion between Legal and Evangelical righteoufnefs, and what thofe works be, vz. Evan-gelical,which men (hall be Judged, and confequently Juftificd according to: with much more obtervable matter clofcly couched.

(?4Z)

13. hud. dc *' J« T V^ovlcusde Diett in /?<?w 8.4. and /dr.2. hath fo much to Vieu> ' this ptirpofe that I .mult crave the patience of the Reader,

that Lmay make a larger recitation of it: not only as a Teftimo* ny, but as, an explication of this matter, it will beufefulh

"p Om.8.4- 'f^V^^ HTHq right, Rjghteoufnefs

J-V tSjxu m$afi% cv fifty, Beza. -** and Juftification confift-

Vt Ins illud legis in nobis imple eth in this, that by a perfect

returi Vulg. & Erafm. JuftifV conformityto the Law we may

catio Legis, &c. Jus, iuftjtia, be accounted righteous and un*

f ufiificatio legis in eo conjtfiit ut blameable before God. This

per omnimodam cum lege confor could not be ob ained while by

tmtatem jtsfii atj^ tnculpauha the I aw fin did live and reign *

beammc&ram "Deo. Idobtinere but fin being condemned in the

nonpotuit'dum per legem pecca flefhof Chrift, and the Law it-

turn my tret ac regmret. Sed felf approving this condemna-

damnatowcame £hriftipeccato^ tion, by the plenary conformity

* ta $ tyfolc&c damnationem hanc of Chriftour headwith theLaw,

approbant^ver plenariam £hrifti we are efteemed juft and blame-

capitis noftri cum lege conform* lefs in the fame head, by the

$#£##., ufti aifc incu/pati in confefiion of the Law it felf.

^emcapitejaxente lege^habe And not only fo, but that the

mur. Nee hoc tantum, fid ut members may be conform to

membra capiti fint conformia 9 the head , there floweth from

fiuit ex eo in nos fpiritus regent him into us the fpirit of Rege*

rationii^ qui in nobis quo*}; ipfis neration, wjiich inusourfelves

fufrficltionem legis perficiat. alfomay fulfill the Juftification

Is ms ita regenerate utmente of the Law. He fo Regertera-

noftra lege Dei delettemur. teth us that in our minds we de-

QHodq^ncarnercliqmmeft pec lightln the Law of God. And

cati itapaulatim abolet, ut tan the fin that is left in our flefh,

1 demfw omni macula ant Ufa ab he fo abolifheth by degrees>that

(343>

iff* ht'fi mHi *£*&**%• V*i at laft we (hall be acknowlcdg-

verfa it*$j h*c fuftici/t, turn im cd without any fpot or blcmiui

putata quam per fidem h.ibemtu by the Law itfclf.AU this righte-

wcapite Chrift c^ turn i*>b&rens oufhefs therefore, both impu-

quam per Regenerationem habe ted, which we have by faith in

mui in nobu ipjit , eft quidem Chrift our head, and inherent

Juftitia legis, fed neutra eft Ex which we have by Regeneration

lege, neutra per legem : zerum in our felves, is indeed the righ-

titraq^ ex fanguine & fpiritu fbrifti. Et prima quidem ea eft de qua Rom 4. in 2 Cor. 5. 21. Phil. 3 9. qua nos Dem etfi in nobis ipfis legiadhuc dtformes^ plene tamen, ipfius etiam legis teftimonio^uftificat^ eiq pro om-

tepufnefs of the i aw; But neither of them from the Law, or by the Law: but both of them, from the blood and fpirit of Chrift. And the -firft is that which is mentioned Rom4.11. 2O.5.21. W7.3.9. whereby

mm conformists habet in capite God Juftifieth us, even by the

Chrifto , de qua Juftifie at tone Teftimony of the Law,and that

Apoftolus fupra, cap. 5. £4. fully, though in our felves we

& 5. multis difputavit. Altera are inconform to the Law, and

eftde qua, Rom 6.13. Ephef. heaccounteth us as altogether

4.24. 1 Joh.3.7. quanosDeus conform in Chrift our head.

per f^egenerationem in nobis Of which Juftification the A-

etiam ipfis legi ex parte confor poftle before at large difputetb,

matos, ex parte nunc Jufttficat^ cap$,&q. & 5. The Other is

& indies Juftificat magis ac ma that of which Rom.6.1 3* Epl. »

gis y prout incrementum capit Re 4.24. 1 Joh^.j. whereby Cod

generation ac Juftificabit plene, doth partly now juftifie us, be-

ubi perfetlio advenerit : de qua ing in our ownfelves conform-

fuftificatione agitur Jac. 2. 21, 24. Apoc. 22. II. Mat.12 37. I Reg.8 .32. Hanc Juftificatio-nem opera legis ingrediuntur : immo fola earn conftituunt : Vt

ed in part to the Law; and daily juftifieth us more and more, as our Regeneration in-creafeth; and will fully Juftifie us when perfection is come. Of

primdmcon^ituit fola fides t id eft which J unification is fpoker*

Juftitia Cbrifti fide imputaU, fam.2.21,24.. Rev.il.iI.Mat.

non opera: fie alteram conftituunt * 2 -37-1 King.% . 3i.The works

operation fides.7{ec tamenprop ofthe Law do enter this Jufti-

tereaeaeftexlege , fed ex gra fication : Yea they only da

tuL Non enim earn lex admittit conftiture it.- As faith alone

ex doth

044>> •

ex author it ate poteflatisfua, qua nihil nift perfette fantlnm Uu-dare pot eft , fed ex author it rite Gratia (fhriftiy cn'inuncanciSa-tur lex • cjr cujus fujfu imperfecta etiam fide Hum opera law dat , probat , & pro conform'ibus fibi habet ; quam gratiam fide quidem ampleElimur , ifia ft fide prompti ate]; alacres reddnnttr^ ut Juftitia leg', operam demtss : Non tamen proprie fides, fed ope* rafecundam ifi am Juftitiam con-fiitumt.

Duplex, ergo efi Juftifi-cat io. Vna qua in nobis ipfis peccatoreS) Juftificamur coram Deo extra nos. Altera qua Jufiifi-cati jam coram Deo extra nos , faff ifi camur coram ipfo in nobis, Harum prima efi caufa fectinda : Secunda efeElus & demon ft rat io prima . Trima fide, altera aperibus pe^agitur.Vtraq^ concurrere debet tit Juftificatio Ugis in hobzj corrp-e-Mnr. Annan erqo % inqwet\ Juftifics.tio qua* dam eft ex lege, fi eft ex operibus legist

doth conftitute the firft, that is, Chrifts righteoufnefs by faith imputed, not works: So works and not faith do conftitute the latter. Yet is it not therefore of (orfrom) the Law, but from Grace, ^or the Law doth not admit it by the Authority of its own power, which can praife nothing but what is perfectly holy; but by the Authority ot the Grace of Chrift, whereto the Law is now a fer-vant, and by whofe command the Law commendeth, appro-. veth and taketh as conformable to itfelf even the imperfect works of believers; which Grace we do embrace' by faith, and by that faith are made prompt and chearful to endeavor the righteoufnefs of the Law: yet is it not properly faith, but works that conftitute that fecond righteoufnefs.

There is therefore a twofold Juftification. One whereby, in ourfelves being iinners, we are Juftified before God , from without us: The other whereby being now Juftified before Gcd from without us, we are juftified before him within ourfelves. The firft of thefeisthe caufe of the fecond. The fecond is the effect and demon-ftration of the firft. The firft is done by faith, the other by works. Both muft concur that

the

(MS)

legW> Non eft inquam. Jguia the righteoufnefs of the Law

•per a de qnibus tgimus, etfi fi*t may be fulfilled in us. But you'I

legs % quoad normam qumn ft fay, is there not then a Juftifica-

quuntur, quodve a legefintpra tion by the Law, if it be of die

fcnpta\ratione tamen origins & works of the Law ? I fay, No :

virtutisundeproficifcuntur, von Becaufe the works which we

f»ntle^fedGrath&Jpiritus. fpeakof, though they are of

^otijjimum autem quia ex lege the Law, as to the Rule which

Juftificari dicuntur qui ex open-bus tanquam ex impleta faderu conditions luftifictntrtr • quid tumdemum fit u;i opera omni-modaperfeQione legi refpendent. Turn enim lex heminem Juftifi-CAt 9 Jicut marinu uxore cjha nnn-quam.ipfi fidem vio/avitiut enim ex jure con)ugali pro forfeit ur ifia uxorta JuftificaUo • it a txfim'Ui Jure tfuodin fader e operum De:a inter legem fpttm & hominem conftituie , proficifcitur hominis tliius Juftificatio, qui inviolatam legi fidemfervavit, &c.

Agawm pfemHi de hue altera Jufltpcat:- tsfpecie. Eft e^ qua not Deus ex regeneratione nebU data, fincert % fidei operibus (jut edidimus^ abfolvit a crimwe b)-focrifeof, profanitatii at^impie-

tatis %

they ft>llow> and as prefcribed by the Law ; Yet in refpeft of theOriginal and power whence they come, they are not of the Law, but of Grace andihe Spirit. Specially becaufe they are faidto bejuftified by the Law, who are juftified by works, as by the condition of that Covenant fulfilled, which is then only done when works do by Uni-verfal perfection anfwer the Law. For then the Law Iufti-fieth a man, as a man doth his wife that never violated her faith to him. For as it is from conjugal right that this luftifi-cation of the wtfe proceeds; fo from the like right, which God hath conftitutcd in the Covenant of works,between his Law and man, proceeds the juftifica-tionofthatman, who hath inviolate kept his fidelity to the Law, &c

Let us fpeak fullier of the fecond fort of juftification. It is that whereby God, by Regeneration given u^, and the works of fincere faith which we performed, abfolveth us from Yy the

(34*) tttis, naffa non tmplius katet the charge of Hypocrifie, Pro

pro rnortuu in peccatu , J'twis Diaboli & film mundi^ Jed pro vere fide 7 bus , fui* filds, adim* aginem fuam reft&uratis , vita fua dcnati?) inqy regnum fuum trdnflatii : quod Dei judicium Ux quoq, approbat : Non quod fatisfattum fibi o peri bus too fir u exi[rime* , fed quia dominio [ho or b Jit a t C hriftcq; domino noftno fub)eEla % nonpotefi % r.on laudare opera qu# ex fide in Chriftum Jpirituq-, ejusproficifcumur y eaqy etfi imperfetta y pro vera Juftitta habere , eofq^ pro vere fuftis gratifqi Deo filiis^ qui ea pet-tr ant* Difquiratur hie, quando-quidem Scriptura utrar^q- d? qua egimus Iufiitiam crebro & aperte nobis tribuit, acpropterea utriufq» ratione luflis non apud homines folum , fed apud *Deum Cenfendi fumus ; <nnon t quo fen/u lufiificari tx open bus dici. mur^ Jac. 2. & luftificandi[ex fermonibu^ Mat. 12. eodemim-putari nobis opera in fuftitiam diet pejfint } 2^on utiq^ preut fides imputatur in luftitiam; Sed ficut fatlum Phineazi imputa-tum ipfi dicitur in luftitiam x Pf.

phanefs and impiety, and no longer takes us for men dead in iin, fervants of the Devil, and children of the world, but for true believers, his fons uftored to his Image, endued with his life, and translated into his Kingdom: which Iudgement of God, the Law alfo appro-veth. Not that it takes itfelf Satisfied by our works; but be-caufe being bereaved of its Dominion, and Subjected to Chrift our Lord, it cannot choofe but commend the works which come from faith in Chrift and from his Spirit, & account them for true righteoufnefs, though they are imperfed ; and them that perform them , for truly righteous, and fons pleafing to God. Let it be here enquired, feeing Scripture doth often and exprefly afcribe to us both thefe righteoufnefs we fpeak of, and therefore we are in refped of them both to be judged righteous , not only with men, but with God ; Whether in the famefenfe, aswearefajd to be juftified by works,/^ 2. and

106. 31. Alia emm eft impute t0 be i ufl [ fied b V f>«k M<*

tio in luftitiam fina^ quam Chri* ft us pro nobis praftitit obedient ia, hatetur tanquam mftra , indeq; nos injufti #c peccatcres abfolvi-wur ah trail Dei vindicla \ ibi fofa fides mphftsns iflam obedi-iMtiam

12. Works may not be Jaidto be imputed to us for Right ecufnejs ? Not indeed as faith is imputed to righteoufnefs: but as the fad: of Thweas is faid to be imputed to him for righteoufnefs,

$ntiam imputatttr in Iuftitiam. i eft imputatio luftitU qua, a nobis, per fidem Iuftificatis G~ fpiritsi S* regenitis , proficifcuz-tur pittatis opera, qua etfi imperfecta , meritoq-, culpandi ac re-jicienda, habentur tamen a Deo pet' grattain proper Ckr tmquam bona* Sa*ft* % Gr Jufta, indeq\ abfolv'tmur acriminationt ntquit'wz &fradu!entia, compa. ratiq; cum impiis xc Jnfv'ficamur tanqu.im probi. H.c opera etiam imputantur in fu-

ftitiam. Hixc porro naf-

CHnturloAC difcrimina. K Quodfidei imputatio eft tn fuftitiam per-feclam, talent qvalis eft cbedien-tia Chrift i* Operum imputatio in imperfect am quail a funt ipfa optra in hac vita. In ilia fat is fit rigori legu. In hac lex facia inftrnmentum GratU w>

*> f*f e q\ accommodat nobis. UU imputatio caufa eft remijpo* nis peccatorum, hac non item : auippe e\u<t peccatU >:on ante re. niijfislocmn non habertt. In ill i abfolvitur peccator a reatu : In hac dfcermtur pius ab impio —• Hie tanejmm pirts.<]uem \nter\m-pios vivent?,cnmq\aliis atu. do coram tribunal* Dei cam turn^voperib H

*eg-

fertDens : j fiti'

fui % qu.intftmid pro ntbu valfat

apudft* In hue judicium ftrt de

co Hat o

Tfal.io6r,j, For it is our imputation to righteoufnefs, by which the obedience which Chrift performed for us,is taken as ours, and thereby we unjuft and finners are abfolved from the revenge of an angry Ciod; there faith alone embracing that obedience, is imputed to righteouihefs. And it is another imputation of righteoufnefs, when the works of piety, that come from our felve?, Juftified by faiths and regenerate by the HoiyGhoft, though imperfect and defervediy to be blamed andreje&ed, "are yet taken of Cod by grace through Chrift, as good, holy and juft, and thence we are abfolved from the charge of wickednefs and guile, and, compared with the wicked and profane, are juftified as honeft. Here even works are imputed to righteoufnefs. Hence arife thefe differences; That faiths imputation is to perfect righteoufnefs, fuch as is the obedience of Chrift ; The imputation of works toimper-feft, fuch as are works them-felves in this life. In one the rigor of the Law is fatisfied i In the other the Law being made iftrument of grace doth cocdefcend and accommodate it felf to us, that imputation is the taufe of the Remiffion of This not fo, as having no y 2 pW

( 343)

cotlatonobit regenerations dono % place till fins are remitted. In cufufmodi nempe tws eo nomine that a (inner, is abfolved from

hnktM* guilt: in this theGodiy isdi-

fiingnifhed from the ungodly. •——Here theperfonisconfidered as a Godly man, whom living among the ungodly, and being with others to appear before the Tribunal of God,he pronounceth, and will pronounce by his works of Godlinefs an heir of his Kingdom, A/*f.2.5 34,35. In the one God pafleth Judgement of the price of hisfons blood, how much it availeth us, with him. In the other, he paffeth fen-tenceofthegiftof'Regeneration beftowed onus; that is, how he efteemeth us becaufe of it,

Trima in rem'<ffione pecca-torum per imputatam fchrifti okeiientiaw ( confiftit ) Altera, in Judicio Dei, quo d ffimttlatii propter fc'hriftnm operum noftro-rum defettibus , habet ea tan-quam jujra, & legifstt co::for~ rnia^ nojqi inde pie Juftospro-nftneiat. Secundum diftfim , I joh.3.7. Qui fuc\t fuflitiam jtijluseft* Cujus Jecunda jnftifi-c at ionu fundament urn eft qnidem Jfifiitia nobis inh&rens , verwm non vi dignitatis fna, aut proportionate, ad juftamDei legem Sax-clitatiSy fed viimputataChrifti Itiftiti&i ex qua finite & cujus

gratia tot* nititur, <djF e ~

rit ts$'poftolftsj 1 Cor. 6.9,1 o #ffj injujhs t neq fcortateres , neq-JdoloUtrasfieq; m&chos >neq ; modes , net?; qui cum mafculis cone ftm bunt jizq ifures fieq* y ava-ros neq\ ebriofos^ neq; convttia-toresy neq y rapaces y regni Dei h&-redes futnros 5 nb bis ergo rrimi-

nibm

The firft confifteth in Re-million of (in by Chrifls obedience imputed.The other in that Judgement of God, whereby ( overlooking through Chrift thedefeel: of our works ) he eiteemeth them righteous, and conform to his Law, and from thence pronounceth us pioufly righteous: According to the faying 1/^.3.7. He that doth righteoufnefs is righteous. The Foundation of which fecondju -ftifkation, is indeed our inherent righteoufnefs: But not by the force of its own Dignity, or a holinefs proportioned to Gods righteous Law; But by force of Chrifts imputed righteoumefs, from which it flows, and on whofe grace it

wholly refteth. The A-

poftle faith, 1 0.6.9,10. that neither the unrighteous, nor Fornicators, nor Idolaters, nor Adulterers,nor EfFeminate,nor abufers

mbw Jnftificari^ id eft, infant es abufcrs

i-KcUri recede eft Ckriftia-not ft jalvifhturi f.nt. Atq y id am fatlum affirmat Apoftolus^

of themfelves with mankind, nor Thieves, nor Covetous, nor Drunkards,nor Re-vilers, nor Extortioners, fhall

Eratis mqvut emm^xc quidam: inherit the Kingdom of God :

i *b . :s : Sed fand

tieftis;

mori. :Sed jufti-

ficaci eftis, i h*be-

mifii^ nt rornm oi-

minum agt yvjfttis : idq\ , mine Dentins Je-uefr ver fpiri* turn Diinoftri, 'Defecuxdaju-ftificatione id inte$*go x qua qui ante a en minibus iftutenebantur^ nunc regeniti in nomine Chrifti & perjptrttum Deijucnfari *m-plius eorum non poterant, fed tbfolvi .nde debebAnt. Id ip-fnm eft quod Afofiolus fuprA dixit, Rom,6.7. jgui mortuus eft Mn&*'J 9 Juftificatus eft a feccAto : id eft, it a ab eo liber a-tus nt accnfari amplins tAnquam fertus peccati nonpcjfit, quiffe qui nen tit amicus jed ut < peccati eft kabendus. Vbirttr-fus notandumjrimamluft,petition e ejfe d peccAtU quorum fumus ecundum vero ab iis quorum non fumus rei t ^uumquiif(ccatu comm'-fitreus eftjiec fuftificAtur inde, id eft? non abfolvitur *b ejus reditu r.tfi per Remijfi feccAtortiw, qu& eft ex (olaftde. Sed do tibi heminem regenitum, qui cum ante RegmerAtionem fuertr ebrie/ut^ fccrtAtHTjgrc. a

urn-

ic is t. 1

Chriftians to be from

thefe crime?, if tl ved. And this tl firmeth wa> done ; [Tor (faith he; fuch were fome of you, but ye are wafhed, ( that is, denied of thefe pollutions) but ye are San&ified (thatis, feparated from thisuncleannefs ) but ye are juftified (that is,ye are accounted guiltlefs \ that ye may no more be accufed as guilty of thofe crimes: and that in the name of the Lord Jefus,and by thefpiritofourGod. Iunder-ftandthisof the fecond Juiti-fication, by which they that before were under* thefe crimes, being now regenerated in the name of Chrift, and by the fpi-rit of God, could no longer be accufed of them, but ought to be abfolved thence. This is the fame thing that the Apoftle before faid, Rom. 6.7. He that is dead,is Juftified fr^m fin; that is,is fo freed from it that he can no longer be accufed as a fer-vantofftn, as be: f obe

united a hater ot un x not a friend of it. \Vhc note, that the firft Jnfl is from fins thatwc arc g*

revere*At ions // «r/>

deft.

nt.

co m'o

is peccatii quod dejht.t, acenfari eornm *m pot eft ttt ante, luft'ficntus u*cj; eft ab ithi id eft, cbiolutus a non

of:But the fecond, from fudi as we are not guilty of. When a man hach committed fin, he is guilty, nor is he Juftifiedfrom it, that is, he is not abfolved

perpetratis & kac luftificatio re- from the guilt of it, but by par* vera eft ex open bus : jQni* enim don of fin,which is,by faith on-

fvbrie & ctfte vixit*, Ittftificari omnino debet ab ebrietate &fcor~

■tAt tone Ad fecundum hone

luftificAtioms fpeciem pert'met , .<ju<z luft i fie at to caufce vocari in fcholis filet i ut David,Job.&c.

— Bodim modofe adbttc res

ha bet cum omnibus fide Ii bus.

tyuandequidem enim Diabolus dicitur e$e accufatorfratrumAC-cufans eos apud 'Deum dies ac no tlesy Apoc. 12.10. ne c apudDe-um tantum fed & in noftrifmet fapeConfcientiis^fuas bjpocrifeos fu(pitione UbefatlAty non yato &

:oncutit $ua[i minus fincera t im

ly. But take a Regenerate man, who before Regeneration was a Drunkards Fornicator,&c.but finee his regeneration hath gi. ven over thefe finsjThis man,m-afmuch a* he hath ceafed, cannot be accufed of thefe fins, as before. Therefore he is Juftified from them, that is, abfolved from what he committed not; And this juftification is truly by works. For becaufe he lived fo-berlyand chaftly,he ought to be altogether juftified from JDrun-kennefs and Fornication —

To this fecond fort of Iuftifica-mo ftmuUta wente fidem pieta- cation appertained that which temtj ; profiteremur, Abfolvifini

a$hac AccufAtione, & luftift VAri a JAlfo hoc teftimonio opus habemus apud Deumi guodali-udfaxh eft (juam Abfilvi & In

in Schools is wont to be called A Iuftification of the Caufe; as in DAvid and Ucobs cafe, &c.

rjn the fame manner

ftands the cafe with all the

ftiftcfiri a re^tu omnium noftro- faithfull. For feeing the Devil rum peccAiorum quo cbftritli (u- is faid to be the Accufer of the

brethren, accufing them day and night before God, Rev. i :• jo. and not with God only,but alfo in our own Confciences, wh Ml he hurteth with a fufpition of bypoertfie, and often trou-tlcth it,asifwe profeffed faith and godlinefs with a lefsfincere.yea

diffemb"

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

(350

diffemblin-g mind we have need thereforetobe abfolved from this accufation,and juftified from thisfalfewitnef$,beforeGod,which is another matter then to be Abfolved and juftified from the guilt of all our fins by which we are bound to the wrath and juft judgement of God. This is the w< the firft luftification,

and"is done only by Faith in Chrift • 1 he other is the work of the fecond luftification, and fetcheth help from i ks.

T Dei fee then that by

Xergo (x cpir.btu Jr ho- si works a man is juftified

w, CT' non ex fide t<txt*m> and not by Faith only, Jam.

c locus cat e cum 2. 24. J Itiseafieto reconcile in.ill this

in qu* Paulus ptijfim contra W this place with what Paul feem - ^ <u much for

detur dtfpHtareJftatmnMstfHod eth contranJy to cfifpute, if we lVu '^ as 1:

eft veriftmHm^zyfpofttlumU hold, what is moft true, that ^T^v^-

cobum non age rt hie de una fa the Apoitle James fpeaks not [ U vini\ but

U : u(xific2tione^ qu& par tim fide, here of one only luftification, 1 conceive

partim eperibus peragatur - Sed which is done partly by Faith, witb/ome

de fatbits dift.vclis , quorum and partly by Works: but of ™fa e ffj* m

priorex fide, & fide tantum % al two diftin^t Juftifkations , * f *^ J ^

teraex operibm eft. guumdu whereof the firft is by Faith , idowtn-

plex inftituatur Accufatio in fi the other by Works, Seeing citeuttsap*

deles,una a Deo % lege & Con there is a double Accufation P' ow -i°f

fcicntia, k ambus vere ptccato made againft Believers: one by cvcri Vf0fAi '

rummultorumreiaguntur: al God, the Law and confeience,

tera d Diabolo & Improbit, a by whom they ate truly charged

quibus faljo bjpocrifeos, merce with the guilt of many crimes :

narii animi\ tmpetatu^ ac nefa th c other by the Devil and wic-

riorum'rei perUbentur y dupUx ked men, by whom they are

requiritur Juftificatio ; una qua falfly charged as guilty of hy-

infe vere peccatores abfolvnn pocrifie, a mercenary minde,

tur gratuito propter (fbriftum, ungodlinefs,&wickednefs; there

a Reatufuorum peccatcrum^qudt. is therefore required a double

Iuftificatio fola ex fide eft fine Iuftifcation : One by which

operibus. Altera qua ut vere men inthemfelves trulyfinners,

fanclificati & regenerate abfol are Abfolved freeh' through

vunturajalfisiHtsDtaboli&im Chrift, from the guilt of their

prcborHmcriminationibus : quz fins; which luftification is by htfitfi* Earth.

Iuftificatiofetitur ex operlbtu. Faith alone without Works 2 Jacobus \urget utrawquceffe con- The other by which they are jnngendam, adeoque non lufttfi* Abfolved from thofe falfe eari homnem ex fide t4Ktum> charges of the Devil and wic-fed & ex openbus : id efi^non ked men, as being truly fan-fujjlcere ut luflificetur ex fide a ftified and Regenerate : which feecatis quAComtrvfityfed requi- luftiflcation is fetcht from riporrout Tuftificetptr etiam ex Works. James urgech that eperibtts a peccaus quorum falfo both muft be conjoyned , and accufatur, & a quibus per Rege» fo that a man is not juftified by mrmonem immunis efi. Faith only, but by works a!fo :

that is, that it is not enough to be juftified by Faith from the fins which one hath committed; but it is requifite alfo to be juftified by Works from the fins which he is falfly accufed of, and from which through Regeneration he is free.

Daniel Co- *4» T^ Aniel Colonlm , a very eminent Divine , hath fome Ipntos, XJ Tloefes extant, maintaining the fame opinion as Lud.

de Dieu , as his words (hew, though 1 cannot get the book. In Rem* 8. 4. after the forecited words, de Dieu addeth, £ Hanc fententiam probavit & Illufiravit in Thefybus publice editis 9 quas analytic} coHegit ex 2.c> Epifi. lac. doftijfimus acCUr. fir Avunculus meHS^Pr&ceptor, & Collega , adeoque mult is wihi nomini-bus fufpickndus D. Daniel Colonius, Collegii gallo-BeUgki Re-gtni.

15. Mart.

ij. A /[ Ait. Buccr.C*^. -*-Vl Rttisb. p. 302 Iufti-ficari fide, qua Injiificatio prima & vita eft, interpretatus eft Iacobus per [vocari amicum Def\ hoc eft, conhnatis peccatis reconcilian cum Deo , & recipi ab eo inGratiam & amicitiam , quianteeratinimicus Dei& films tra fuftificari tutem ex operibus docuh fdem ejfe quod perciperc a ^Deo propter bona opera, qua. ab eopercepit Abraham & Rahab, hoc eft, comprobationem-, laudem & remmerationem.

'Tag. 30S. he aflerteth a twofold Righteoufnefs, and p. 3 1 $ .faith,/ttfttiiam banc incho-atam fentimus effcquidem ve-ram & vivam luftttiam , Dei prtcUrum & tximium donum , vitamque novam in Cbrifto hac Juftitiaconftare, omnefqm fan-ilos h*c ipfa quoquc Iuflitia ;»-ftos ejfe & coram Deo & coram hominibns, & propter cam fancies quoque a Deo Iuftificari Juftificatione operum , id eft , Comprobari eos a Deo, Laudari, & Remnnerari. *s4ttamen quamlibet h<tc Ittftitia fit vera ac viva,&fuo etiam mo do lufti-ficans ; tamtn non effe ejufmodi, nonfieveram,vivam & folidam, tit qtiifqtiam fanllorum lttftifi-

cari

HTO be Juftified by Faith , Euccms.

*- which is the firft Juftifi-cation, and of Life, James interpreted by Qto be called the friend of God] that is, fin being forgiven, to be reconciled with God, and be received by him into favour and friendfhip, when a man was before an enemy of God, and child of wrath. But to be Juftified by-Works,he teacheth is the fame, as to receieve of God for good Works, that which Abbaham and Rahab received ofhim,that is, Approbation , Praife and Reward.

Pag. 318. he faith, [We Judge that this inchoate righte-oufnefs is indeed a true and lively righteoufnefs, an excellent and eminent gift of God, and that our new life in Chrift confifteth of this righteoufnefs, and that all the Saints alfo are righteous by this very righteoufnefs, both before God and before men; and that for it alfo the Saints are Juftified by the Juftification of Works, that is, they are approved of God , Praifed and Rewarded. Ye^c though this righteoufnefis be true and lively, and juftine in

its manner, it is not fuch, or fo

Zz

true.

(354)

carl eapofsit Iufttficatione vit&^ multo minus utfit ipfa vel Iufii-tia vel luftificatio vita.

Vtdeplura ^£.3 02.308.313. Et pag. 567. lUlud folum in Quaftionede mercede bonorum operum fontroverfum eft, an fit in bonis operibus Renatorum^ali* quod meritum condignum mercede (juam en Deus retribuit ? I^am vitam Aternam redd* fide-libus bene operanttbus , etiam Corona & mercedis loco, not [eptper dedimus, ~}

true, lively or foiid, as that any Saint can by it be juftified with the Iuitification of life, much Jefs that it felf fhould be the Righteoufnefs or Iuftification of life.

This only is controverted in thequeftionofthe Reward of good Works, Whether there be in the good Works of the Regenerate any merit condign of the Reward which God renders to them ? For that life eternal is given to the faithful doing good Works, and that in place of a Crown and Reward, we alway granted.]

Pifcaior.

16. Fori. Pifcator. (A man as .1 far from fufpition of inclination to Arminianifm or Popery, as moft that ever lived in the reformed Churches J in ^AU. 10. 7,%.[_£Zu£rLhicpo-tefi an Conciliemm nobis Awo-rem Dei nofira pietate-, &c. Sed quomodo convenit cuw verbis I I oh. 4. 10. in hoc eft Chart-tas, eye. Kefp. Quod ad Pri-mamconc'iuationem Amoru Dei attinetfi/l.i non e f ficitur per no-firamp'ntatem^led contra Tie-•tas noftra fiutt ex ilia: Mamcju s fibi Deus ex gratwto Amore ConcilUvit per Chrifium , eos etiam faxtlificat per Jpiritum juum :

HEre it may be queftioned, Whether we do reconcile, or procure to our felves the love of God by our Godlynefs, &c. How agrees it with that of 1 Ieh. 4.10. In this is love, not that we loved him,but,e^c. yinj\\\ As to the firft procure ■ ment of Gods love, it is not done by our Godlynefs, but contrarily ous Godlynefs flow-ech from it : For thofe whom God by his free love hath reconciled to himfelf by Chrift, them healfofan&ifieth by his Spirit. And of this Conciliation do the alledged places fpeak, But as to the Conservation 1

(355)

fuum : Et ^? &# Conciliatio -ne loquuniur diZa allegata. Quod vero attinet ad Amors 'Dei nobis femel Conciliati Confervationem & Incremen-tum, Ma fane Erficitur ex noftra ?ntate y cu)us quidem Radix eft vera in Chriftum fides.

tion and Increafe of the love of God, once reconciled ( or fee upon us) this verily is effeded by our Godlynefs, whofe root is a true Faith in Chrift.

7Dfi»i*Math. 25.35.Ef/*"* J- Bona opera refpetttt vits, tttrna habent rationem Caufe efficient is ; Nonutmerita /fed ut Via, feu Ambulatio qua ad tternam vitam pervenitur % ex Ordtnatione Dei. Swift res h&c declarari pot eft . Vtft cui do-nttur thefaurus in Cacumine . moKtis reconditus : fed hac Lege tit fi pour 1 eo velit , mon-tem confeendat illumque effo-diat \ Hie certe (fonfeenfus montis & effofio Thefauri rati-onem habet Cauf* efficients re-fpettu pojfeftionis & fruitionis thefauri ; at non habet ratio-nern ' Meriti, atiippe cum The-faurns illifuerit Dmatus,

AN D indeed good Works in refped of Eternal life, have the nature of an efficient Caufe : Not as Merits, but as the way or walking by which we come to eternal life , by Gods Ordination. The matter may be declared by this fimili-tude ; As if a Treafure which is hid in the top of a mountain be given to one, but on this Condition , that if he will en* joy it, he rauft climbe the Hill, and dig it up : Here doubt-lcfs climbing the hill and digging up the treafure hath the nature of an efficient Caufe in refped of the poflefiing and en;oying of the treafure ; but it hath not the nature of Merit; for the Treafure was freely given him.

Z z 2

Tifcaicr

(35<s;

•plfcatpr faith more then ever I did, inafcribing an efficiency -^ to Works, efpecially of the Continuance and Increafe of Gods Love and Favour,as on e^tf. 10.3 5. he doth. Though as to the Poflefiion of fome part of falvation, it is true: Yet here the Lutherans running into the extream fince the Flaccian Sedu-dion, blame the Calvinifts, as one of the moft Learned and Moderate, of them doth blame Pifcator himfelf; I mean Chr. Pe/ar-gus in Math- 5 • p. 67. fpeaking of the Beatitudes, he faith that they are from the fruits and figns of Gods children, N on ant em a Caufis veris & adjunElvs^uemadmodum Pifcator exiftimat, Caufas Beatitudinistradi procreantes ; quarttm alUfint heminisbeandi t 6cc 9 Cam tamen a nobis nulla pojfit procreari Beatitudo.

If "Pifcator could not plea'e, nor efcape cenfure, as being not rigid enough in this point: why (hould I exped to fpeed bet*er,or think much,if every man fpeak according to the complexion of his brain or fpleen ? ■

Bexa i7 ' T^ Eza Anmt '* n Tjt-l'l-Vt ^T^It. 3.7. That being lufli-^ItiftificAtii&c/ivx. J\m*tx A fi € d by his Grace , &o I Sfafato luflific&tionti Nomen take the word Qluftification ] large acciph, itaut completla? largely, fo as it comprehendeth *#rQuicquid a Chrifto Con Whatfoever we obtain from fequimur turn per Imputatio Chrifi , both by Imputation, nem , turn perfpirkns in nobis and by the efficacy of the.fan-fantttficantu efficaciam j. ut p difying Spirit within us ; that mwe<F l «ideftperfefti&inte~ we may be perfed and entire griiq&o. Sk cfmque acc'tpitur in him. So alfo is the word J^^candi Veriwm, Rom, [_ Iuftification] taken Rom. 8. ^8.30. 30. (tvhvm he called, them he Idem *«Rom, %\ t. Shewing Juftified.) how Faith juftifathjNempeex Rom* 5.1. by Faith as an fideutlnftrumento % -fivt,.xeque Inftrument ; that is, not as a quatenm eft qualitas nobis per quality put into us by Grace, 4ei gratiam infita.ncque ex ipft nor by the work of that qualify ty

\ *)/ J

hs qmliuth opere quo cred ty by which we believe ; but

mus ; fedpropterea quod ex Dei becMufe through the Power and

fie nobifcum pacifcentis turn fVMofGodfe Covenanting with

Potentittum voiuntate , Cbri us, Faith apprchendeth Chrift

ftum cum omnibus qua ipfi 'n with all that is in him. font fides apprehendir.

HEnce I conclude i. That he that (hall fay , that the word Jftfttficatiott in Scripture containeth fan&ification fome. times, and fo that our ownholynefs is the very matter of our luftification, and that we are juftirled fo by it as the caufe, material or formal, ihould fay no more then Be*,* did allow of: which yet I never fpake or wrote. Yea he thinketh that thofe tw*> famous Texts, Rem. 8. 30. Whom he called, them he lufiifiedy &c. and Tit. 3. 7. are thus meant. So that according to Beza, Iuftifaation in thefe Texts hath two parts, Romiflion of fin, and San&ification ; our Relative and Real cleanfing. If I had faid fo, how unqueftionably would it have been carried that it was Popery ? though the Controverfie be but about the word, and not the matter. 2. Bez.% here, though he ufe the word Jnftru-ment,yet fo explaincth it that he manifefteth himfelf to mean the fame as I do; for he defcribeth it to be a right Condition, and its intereft in Iuftifkation to depend direftly on the will of the Pro-mifer.

Zz 3

18. Mart.*

(ays;

nitius,

J fife the ^ Jrtall vol'/tmn.

18. A/fArt. Chemnitius -Wl Exam. 'ovc.Trid. de bon. opei 5 3)« (i bourn place ant fide prop-Mediator em, habentpr&mia Jpiritualia & corporalia in hac vita & pofhhanc vitam, idfy ex gratu'ita promljftone' divina; & UU promijfiones debfnt inrenatU exc it-are ftiid'mm bona operandi- Et in hanc fententi-

amnofiri etiam a Vocabulo me-fiti noa abhorrent, ftcttt etiam Patribus u r t.\tHmfuit. Trtmia enim promittantHr ex gratia & miferecordia : m Non tamen dantur otiofis vel male agenti-bus, fedlaborantibxs in Vwea domini. At que it a in Apologia Confejf. Auguft. in Confef Wittenberg, et in aliid noftro-rumfcriptb, ufurpatur vocabti-Ittm Merit*,

OUT afterwards, in the Re--^conciledjgoodWorks, fee-ing they pleafe by Faith for the* Mediator, have fpiritual and corporal Rewards in this life, and after this life ; and that by Gods free Promife. And thofe Promifes fhould ftir up in the regenerate a ftudy of good

Works. And in this fenfe

our Divines alfo a bhor not the word Merit , as it was alfo ufed by the Fathers. For rewards are promifed of Grace and mercy : yet are they not given to the idle, or evil doers, but to them that labour in Gods Vine-yard. And fo in the Apologie for the Auguft-an Confefsion , in the Wittenberg Confeffion, and in other writings of our Divines, the word Merit is ufed.

Idem ib. de Inflifi. p.z^.U being obje&ed,That the Papifts and we a gree in fenfe, both Confessing both Remiffidn of fin arid fanct ifieation; but we differ only about the word Quftification] which they take in one fenfe, and we in another, and the Cburch fhould not be rent for a word.

Refp.

(359)

"Q Efp. Ne*Maa*am t*lu

&<- [unsus turbatores qui vera, cjr foltda & falutari Concordia itafimus i*uf*i,& adeo cupidt cor.tentionum ut enam fi de re' bus tpfis conftitutd ejfet vera, pu t &falut*ris confenfio^ auafitftri tamra ejfgmta materiam rix*. rum ex verborumpugnis. Patri-bus enim, licet plerumque ver-bum luftificare accip'ant pro re-novations qua, eff.ciuntur in nobis per [pint um opera fufiitU , tton movemus hem , ubi'y. Scripturam rette & commode tradant doUrinam auomodo & on are perfona Deo reccr.cilittur, accipiat Remijfionem peccatorum & adeptionim, & Accepet-., J'.tim <tt em am, S ape e turn a ■i monflratum eft d'ferimen iliud fignificationum , auomodo' y.ixta ana/ogiam : dci & perpe-tu.trn Scripturxfententiamrecle vie C de.it-e tnteBgi & ad-mltti pojfit ill* etiamfigrJ li^fi cum patribus Accipi.aur next* morem Latin* £cmpjiti. ->;:/. Sed nihilo placatioresjaclt {tint Pontfficii.

'YTYTEE arenofuch tur-* * ( bulent perfons, and fuch enemies to true , iblid , wholfom concord, and i : o defi-rous of contentions, as to fee* matter of quarrels from a ftrife o words, if a true , pious and fafe c^nfent were fettled about the things themlelves. for though the Fathers do for the moft part take the word £ lu-ftifie]] for Renovation, whereby the works of righteoufnefs are effected in us by the Sp yet do we not make it a quarrel with them , as long as according to Scripture they rightly and fitly deliver the Doctrine, how and wherefore a perfon is reconciled to God, receiveth Remifilon of fins,and Adoption , and is Accepted to eternal life. And there hath been oft declared by our Divines this difference of the fignifications ( of the word Iultification) and how accor* ding to theAnalogie of Faith, and the perpetual fenfe of Scripture, we may rightly, plouily, and dextroufly underftand admit that fignifkation alio if : be taken after the manner c compofition. But are never the i appealed.]

(}6o)

Zaockios. J P- r 7' Anchltts in very many places faith more for works then * J ever I did. Oni loh. i. Loco de Remijf. Qu. 6. On what Conditions fin is forgiven; he (hews that it is not -forgiven but on thefe three conditions, i.True conftant repentance. i. Con-feftion 3. Forgving others ; and excellently anfwereth their Objection, who fay, Remiilion isnotfretif it have all thefe Conditions. I do not tranferibe the words, becaufe they are long, and becaufe I would have the Reader perufe them at large in the Author.

A lfo he often faith that Works (hall juftifie our Faith in judgement, fas moft of our Divines do.) And then they muft needs juftifie the perfon, when the Accufation is, that he is an Unbeliever or an Hypocrite ; Or when the cafe is, Whether he have that true Faith which will prove his Right in Chrift. The Iuftification of the Caufe is the Iuftification of the perfon.

r TOm. 8. p<eg. 787. loc.de

' Juftif.fidei [Opera necef-

Jariafunt. I. A djuftificationem

fidei coram Deo, &c. 2. Necef*

fariafunt adQon[ecutionem v-

ta aterrj*) non tanauam Cauftz

meritoria , Jed tanauam necejfa-

rU via per quas Or dinar ie Deus

clettos fuos ad poffldendam w-

tarn, &cMat. 25. Venite Bene-

d'Eli, &C q. d. Opera pietatU

quafeciftis Efecerunt y non qui

dem ut vobis par at a fit & donata

vitaaterna &c. yWEfTecerunt

& Caufa fuerunt ut nunc ingre-

diamini adfojfihndum Regnum

ante

Tr\70rks are neceffary, v v i.To juftifie Faith before God, &c . 2. Tjiey are neceffary to the obtaining^temal Life ; not as meritorious caufes, but as neceffary wayes by which God ordinarily brings his Eleft to pcfTefs life, &c. Mat. 25, Corfic ye bleffed,^* The Works of piety ,which you have donc,did not indeed effect that life eternal was prepared for you, and given, &c. But they did effect and were Caufes that you now may enter to pof-fefs the Kingdom before prepared

farid /W^Iuftifkationem In- ceflary to Inherent Iuftirlcati-

fearrentem ta*qH*m Caufae. Ho~ on as Caufcr. For a man is

w* w/w luftitia inhaerente I'ufti- Juftified by Works with In-

fkatur ex operibus, id eft y fan- herent Righteoufnefs : that is,

8ificatur y rcnovatur, lufiw fit ; he is fanccified, renewed, made

juxta quern fenfum loquuntur Righteous : After which fenfc

Scbolaftici& ante eos Tatres , the Schoolmen fpeak, and be-

&ante bos Iohannes tsfpofto- fore them the Fathers, and be-

tus,*sfpoc. ii.gm Inftus efl , fore them the Apoftle fobn 9

fufttficetur adbuc. 4. Vtilia Rev. 22. He that is righteous,

funt ad Confervandam & aw let him be juftified yet. 4, They

gendamfidem ; hem ad multa are profitable to conferve and

bona turn fpiritualia turn Cor. increafe Faith : aifo to Pro-

poraiia % tum in bacvita turn in flli a a Deo Tromerenda & obti-nendajttpoftea dice tan

merit of God and obtain many good things both fpiritual and corporal, both in this life and in another, as (hall be afterwards (hewed.

I

d. ib. pap. 79 S Opera con ft-deran0^r I. Ex fua dignita-te & merito, Sec> 2. Ex Acceptation Divine bonitatis , five prout fiunt ab bomine Cbrifiiano grato Deo ejr Rem'*JJione pecca-torum Aonatojilettoque in Clori-fto : Et hocmoJo Deus Accep-tatiHaut lufi«, & Imputat ea homini ad juftitiam,&c.

YW'Orks are confidered, w 1. In their own dignity and merit : 2. In the A ccepta-tion of G ods goodnefs, or as they are done by a Chriftian, pleafing to God,pardoned and beloved in (Thrift. And in this wife God Accepteth them as Righteous f and Imputeth them to man for righteoufnefs,

A aa

VoJ,

(360

VOL %. fag. 207. Epift. ad "THE Scriptures deliver a

Heidelbergenf. [_Duflicem A twofold righteoufnefs, by

etiam Iuftitiam nobis facra tra which the Elect being freely

dunt lit era 1 qua elefti gratis a endowed, are faid to be righte-

T>eo donati Iuftificati & Jufti ous and juftified : One moft

ejfe dicuntur. Vnam ferfeBifii perfect and in all points abfo-

mam & numeris omnibus abfi lute : the other imperfed and

lutam : alteramimferfeBam & begun in us, and to be perfe-

in nobis incboAtaw, in altero tan &ed in another world : One,

tumfeculo yerficiendam. Vnam which as it dcpendeth not on

qu&ficHt ab operibus noftris ncn our Works, fo can it not be

pendet t fic neque per opera perfici pcrfeded by our Works : The

poteft ; alteram^ qua , licet ex other,which though it be given

gratia non antem propter opera of Grace and not for Works,

donetnr^ per opera tamen incre yet is itincreafed and perfected

tnentumaccipit & perficitur. by Works : One, with which

Vnam qua donati it a Coram we beirig endowed, are fo jufti-

Deo fufiificamur, utin if fins fed before God, that in the

DeiconffeEluatqueJudicioy fro fight and judgement of God

omninoinculfatisatque I*ftifi himfelf we are reputed for al-

mis refutemur. Alteram qua together blamelefs Sttnoft juft:

nonfolum nos coram hominibus Another, which doth not only

fuftosreddit,verum etiam gra make us righteous before men,

tosnosDeomagisacmagis ef but alfo maketh us more and

ficit, & fromijjiones Ubet viu more acceptable to God , and

frafentis &fmura. Vnam de* hath the Promife of the life

niqne extra not in fob C^ifio thatnowis, and that which is

tanquamjncapitenofirorealiter to come. To conclude, one

pofitum, nobis veto imfutatam, without us % really placed in

eoque noftram per imfutationem thrift himfelf only our head,

efetlam. Alteram vero in nobis and imputed to us,and fo made

reaffe exifimem at que hharen ours by Imputation: The other

um really exifting and inherent in

EtTom.ult.Tloef.demerit, our felves.]

ofer. fag. 70a. Etfi taliafint I Though the Works of the

fantlorum Saint£ |

(J«3)

fanElortm o*era\ Deus tamen Saints are fuch , yet if they be illafi exfidefiant, & gratijfima done in Faith , God doth both kf.bet,& mult is magnify ue pr*- take them as molt acceptable, miisy atque adeo vita aterna, id' and rewardeth them with many que nomine etiam mercedis & Cor en a remunerdt.

St Vol. 3. fag. 2 i9.Bf1fl.L1. Accidit quod in Scripturis duo tnbunalia dantur ~Deo % viz. Ju-dicii & miferecordia : in illo ex Lege ; in hoc ex Evangelio homines Judicantur.

Vol. s.Tom. 8. p. 578. Sunt etiam duo atlionum fidei genera; ZJnum in intefteftu ; alterum in Voluntate. fntelleblus luminefi

and great Rewards ; and fo with Life Eternal, and that by the name of Wages, and of a Crown. ]

Q In Scriptures two Tribunals are afcribedto God : to wit, of judgement, and of mercy. In that, men are judged out of the I aw; In this, out of (or byJtheGofpel.]

QAlfo there are two kinds of afts of Faith : One intheun-

dei donatus res per vet bum pro derftanding, the other in the

pofitas intelligit^affentit, fredit. will. The undcrftanding en-

Volnntats effictcttate fidei of. dowed with the light of Faith,

fetla^eas ut Bonas Amat, vutt, underftandeth things propoun-

Ampletlitur.] vid. & vol. 1. 7*. 3.^636.^368.

dcd by the word, AfTenteth, Believeth. The will being affected with the efficacity of Be-lief,Loveth,Wilieth, and em-braceth them as good.]

SO that according to Zancbj * Love and Faith is one thing, when Chrift is the object ; therefore that love is not excluded from Iuftification And often he maketh love to God as our end and chief good to go before Faith in Chrift as the way. And he oft faith we are Juftified by 1 nherent Righteoufnefs, and it is imputed to us for Righteoufnefs and gives it the name of a Caufe, and faith it dotheffedit- that we fhould enter into heaven : Much more then I havefaid.

Aaa 2

6mr*thtt

2.0,

&«fiS

s^OnradusBergtut in Praxi Q A Nd in this comparifon of

^ Cathol. Divin. Camn. *^ fruits, under the name of

*DiJfert 7. pag.9$6.9%j.[_Eti» a final caufe properly belong-

hac frnUuum comparative fnb ingto the Not-lofing, but re-

nomine proprie caufa finalis per taining what is freely given us,

tinentU ad Non Amittendum, the Order and Refpe& of

fed Retinendum g> atuito data, Works to Salvation, maymoft

crdo & re(pettiu operum ad {a fimply and moft fitly be ex *

Intern fimplicijfime & Commo plained according to the line of

dffime ad Scripture filnm expli the Scriptures. J cari pot eft.]

Et anted [Vt cetera afliones £As the reft of the aftions fignificata per fihm quafi mate fignified by faith as it were ma-rialiter & Synecdochice , per fe terially and Synedochically,are & dirette non ordinantur ada not ordinated of themfelves, micU'tam Dei &falmem proprie and dire&ly, properly to efte& efficiendam : fed vel ad fidem the friendfhip of God, and Sal-J( cut quoquomodo profunt) vel vation: but to the not-lofing ad amicitiam "Dei vel falutem of faith, to which they are many faltem Non-Amittendam ; ha ways profitable : Or at leaft to ™ii fuft'ficabttnt & falvabunt the Noulofmg the friendship of proprie & direcle. Proderunt , God or Salvation : So neither &c. qttatenns per ilia excludi will they Juftifie and fave prolix & cavemtts peccata & in perly and direaiy. They avail grttitudinem, qua omnino vera us as by them we exclude and caufa Amittend*Juftitix<27-/* beware fins and ingratitude, httis futura effent: qualem which would be the true caufe caufam Removentem prohi altogether of our lofingrighte-bens, &* adcaufas per accident, oufnefs and Salvation : Such a referrefolenu ] caufe wc ca N a remover of im-

pcdiments,and are wont to refer it to a caufe by accident]

Et pag.973. £ 1 . Fide j eft <r £ 1 Faith is obedience, as its

bedientia , quatenus ejus afttts proper ad: doth anfwer the pre*

frpprwsrefpondetpracejKoEvan cept of the Gofpel , Believe in

gelii the.

(3 £#/**., Qrtie in Dominion le-fum: &fic fides eft Obedien-tiaergaEvangelium, inquit A-folog. Auguft. finfeffag. 125. Quantum ab Evangel* Lex diftat, tantum h&c obedientia ab ilia difterminatur , (inquit Mentzerus in Exegef art 4. ». 1 5. )i. Etiamfides eft obedientia, quatevus per Snecdechen Me-tonjmicam Jignificat totum cut-turn* fide It bus prtftitum ; ra-die em un* cum frutlibus ; «J-Ieb. 13.7. Rom.i. &, 1 Thef. 1.8. ftec dubium eft cum dicitur hoc eft mandatum ut credamvu & dligamut , I J oh. 3. 23. Sicutin fracepto diligendi & habitus cha-ritatu & frutlus at que opera, ad qua habitus ordinatur^ man data funt ; ita etiam in pracepto cre-dendi & habit urn fidei &frutins ejus nobU mandatos ejfe. Vtide cum iffa etiam Charitas inter frutins Jit fidei, fit ut tot a dotlri-na Chrtftiana aliquando Ver-bum vcl praedicatio fidei, tota Re/igio Chriftiana* tota cecono-mia Novi Teftamenti Fides ap~ felletur^GzX. 1.13.1 Tim. 4.6. Gal 5.6, & 3. 23.

Sic Lutherusy^i* per fide fra-ci-ue quide & formal'iter intel-ligens apprehenfionem promijfi-onisin Chrifi [ o,& abnegationem meriti profriijncluditfimnl tota obedient iam & inclinationem vo»

In*-

65)

the Lord Jefus; And fo faith is obedience to the Gofpel, faith the Apologic of the esfuguft. Confefpon, pag. 125. As far as the Law dinereth from the Gofpel, fo far doth this obedience differ from that, faith MentK,, &c]

2. Alfo faith is obedience as by a Metonymica] Synecdoche it fignifieth the whole worftiip performed by believers ; the root with the fruits \ Heb. 13.7. Rom.i.S. 1 The/. 1.8. [Nor is there any doubt when it is faid, this is the Commandment that we believe and love, 1 M.3.23. As in the precept of Loving, both the Habit of Charity and the fruits and works to which

of believing, both the habit of faith and the fruits thereof are commanded to us ] Whence it is that Charity it felf being among the fruits of faith, the whole Chriftian do&rine is called the Word or preaching of faith ; the whole ceconomy of the New Teftament, is called Faith , gal. 1.13. I Tim* 4. 6. Gal,6.$ &3.13

So Luther ofcen underftand-ing by Faith, chiefly indeed and formally the Apprehenfion of the promife in Chrift, and the denyai[ofour own merit, included! withal our whole Obedi-»

ence

the Habit^ordinated.are commanded ;^b alfo in the precepr.

luntatis^ch^ltatem adeo E ence and Inclination of the

vatogelio con/entaneam: Et per will, and Chanty fo agreeable

Optra contra intelligit, atliones to the Gofpel • And by JVorkj

fad as cum op intone meriti & contrarily he underftandeth,

cum expeftatione luftificationis Adions done with an Opinion

& vita eterna tanquam merce of merit, and with an expe&ati-

du debita % (Here he citeth ma on of Iuftifkation and life eter-

ny places of Luther to this nal as wages of Debt. End.;

8x hid proclivh evam eft in By this it is eafie to under-

teliigentia jguaft.de fola fide Iu (land the Queftion of Faith

ftificante \ cum dictur fine ope alone juftifying : When it is

ribus Lcgis, excluduntur, I. O faid without the Vtorkj of the

pera facta in Veritate Obedientia Law, there are excluded,

Legate % ac Merit i proinde per i. Works done in the Truth of

innocentiam t & cui debetur mer Legal obedience, and fo of me-

cescnra Remiffionempeccav > & 'rit by Innocency , and as to

Jmputationemfecundum (jrati whom the Reward is due with-

am t &c. 2 Et opera falia turn out Remiflion of fin and impu-

epnions vera obedientia Legate, tation according to Grace, &c.

ac Merit* per fimccentiam. 2. And works done with an O-

3. Et opera fatla cum opt pinion of true Legal obedience

nione Meriti fine Obedientia and merit by Innocency. 3. And

aut lnnocentia Legali, ant ex works done with an Opinion

qualicunj^imperfetla^aut parti of merit without Legal obedi-

culan Obedientia cu% diquditer ence or Innocency*, or by any

detur Merces citra Imputatio iujperfecl or particular obedU

nem fecundum Gratiam, ex pro ence, whereto the Reward is

mtjfione Jub ccndiiione oferis , any way given without imputa-

prater Acceptatronem & Re tion according to Grace, by a

tentionem ]Vide plura pag.o>% 2, promife on Condition of works.

983, p?4, 98). &aUbipafftm. Except (or befide) Accepting

and Retaining.

Etpag.96$->964*£rrant igitur The Papifts therefore do

'Pontifiai graviter cjuando con greivoufly err,in that they con-

fundunt opera communiter ac found Works commonly taken

cepta cum MerhU % ac fimuUtq\ with Merits: and as foon as they

epus hear

(3*7)

cpm pium prac'-pi audiunt t Me- hear a pious work commanded, ritum Ui'tco & opus legalher ap- they prefently underftand it of peUttum intelligHnt.lta & cum Merit, and of Work Legally fo Mercedem promitti audiunt , called. So when they hear of

rurfut Juridice iliam & Legali ter velut in contraflu aliquo Locttioni* & Condttllonis intel-eendam extftimant ; cum tame* Merces ft fit ate appelletur quicqnid confequimttrpracedentc labore & moleftiis altauibus quorum formido not excludere

Reward promifed, they again underftand it juridically and legally, as in fome Contra & of Location and Condidionjwhen indeed any thing is ufually called a Reward, which we obtain by precedent labour , and by any troubles, the fear of which

poterat bonopropofitot quay; bo might have excluded us from

ni fubfequentis dnlcedine com the propofed Good, and which

penfantur. Talia autem funt are recompenfedwith the fweet-

non tantum, I . Redditio boni nefs of the benefit following.

cui opus precedent CQndigna boni And fuch are, not only i. The

tate refpondeat, (viz. Meritum rendering of that good whereto

ex condigno^ fed & s. Exe the precedent work doth an

cutio 'Donations eleemofyna mere gratuita quam bumili & fdefi per fever ant ia t x peelan s pauper, contemptu & ingratitu-

fwerby condign goodnefs (to wit, Merit of Condignity J but alfo 2. The performing of a Giftoffreeft Alms, which the

dine nonfecern irritam. jgua- poor that expeSeth it in humble IU acceptatio non eft Caufa effi- and faithful perfeverance, (hall

ciens t & primer ens ipfam dona-tionem yim faclam ; ftd eft con-ditto non excidendi' donatione, feu exclufto caufa promerentU & efficient is omnino ut earn amitta

not make void by contempt and ingratitude. Such Acceptance is not the Caufe efficient and meriting the donation already paftj but it is a Condition of

mw.Necefficitquicquamperfe, notlofingthe Gift, or an ex-fua virtnte & dgnitate y fed ex clufion of the Caufe meriting

and certainly effecting our loft ofit. Nor doth it erfed any thing of it felf, by its own Ver» tue and Dignity,but by the preventing liberality and mercy of the giver, or of one interceding with the giver. 3. And the execution

praveniente liber alit at e& mife-recordia donantis t aut interce-dentis etiam apud donatorem. 3. Etiam exetutio promifftonU qua facia eft fub conditioner non tantum acceptandi grate & non sontmntndi donum (hanc enim

con-

(3«8 S )

conditionem nutU donatio eft tarn ecution of a promife which is gratuita& puraqmn inc'ludat) made on Condition not only fedcertietiam operi* prater ac of Accepting thankfully and ceptationem & gratitudmem not contemning the Gift, (for alia, nece(fariam, quod proinde no Gift is fo free and pure but eft quodammodo meritorium , it includeth this Condition,) quamvU inter opus & premium butalfoofa Certain work be-promiffam nulla forte fit <t quail' fides Acceptance and Thanked* ^w/0»frfr/0> ^t^'m*}^; fulnefs, other wife neceflary, ut fi pater fi/io accipienti medica which therefore is in fome fort mentum amarum gemmampro meritorious, though perhaps

between the work and the promised Reward there is no equality and commutation, as one

mittat ; aut princeps fubdito in exercitio & cert amine ipfi utili brabtum , ejre. hie aut em nej^

donatio eft were gratuita & pu being given for the other. As

ra 9 quia res non incipit deberi if a Father promife a Jewel to

fimulatfo acceptatur promtffio & his child for taking a bitter me-

donatio $ fed cum impletafuerit dicine, or a Prince a Reward to

conditio: Nee eft meritum ex a Subjed in an exercife and

condigno proprie 5 cum operans fight that is profitable to him-

fibi ipfi profit potius , qudmdet felf, &c. here the Gift is not

alteri pro quo pretfum equate ac meerly gratuitous and pure, be-

cipere debeat : Vnde rurfus nihil caufe the thing begins not to

ejpeit proprie fua virtute & dig nitate t ftd ex liber alit ate ^magnificent ia & miferecordia donantti^ vel etiam intercedentU apud do-nantem : Sedeft meritum quod-

beDueas foon as the promife and donation is accepted, but when the condition is fulfilled: nor is it properly merit of Con-dignity, feeing the worker doth

dam improprie diftum, quod ex rather profit himfelf, then give

paftovocant. Tale quid refpeBu that to another for which he

bonorum operum in flm qmbus ftiould receive an equal price;

pr&mU Deus pr omifit , admittit fo that here alfo it effe&eth no-

Apolog. Conf Auguft. in refp. thing properly by its own ver-

ad Arg. tyuanquam meriti vo tue and dignity,but by the Libe-

cem propter ambiguitatem , e£* abufum max'mum , alii nonim-merito prorfus reyciunt : A Hud eft meritum quod vacant de con-gruo : Sedquod vel prorfus r..on fignificare

rality, Magnificence, and Mercy of the Giver,or of one interceding with the Donor; But it is a certain Merit, improperly fo called, which they call ex

pxll*

c

fignificArevidetHr mritttm\ vel contraditiionem involvere } &c.

Read further, and fpeeially his Tables, ^.967.968.969. and you will fee that he faith as much as ever I did, and ex. poundeth the Papifts Dodrine of Merits far more favorably and complyingly.

3*9) patio, of Contract The Apo-logic of the Auguflar.e Confef-fion admitteth fuch a thing in ref ed of good works in Gods children,to who God hath pro-mifed rewards. Though others do notundefervedly wholly reject the word Merit, becaufc of its ambiguity, and great abufe. There is another Merit which they call ofcongruity: But it either feemeth not to fignifie any Merit at all, or to involve a Contradidion. ] See the reft*

21. T Earned Ludovicus Cro* JL> tins in Sjntagm, lib. 4. cap. 7. pag. 1223. t 2 . fides ttiam fola fuftificat, quatenus not at obedientiam quondam ex-feUantem promijfionem ut do-numgratuitum, qxomo do for ma-liter cjuikm conjifl'it in application promijfioni* ; qttam tamen & pr&cedunt difpofitiones aliqua ad httnc ipfum fidei atlum ( de WHibtis vide Par&um lib. IO. de uftif.contraBellar.cap.3.) & lequuntur fruttus \ Vndeplures virttttes vel actus cum antece-ientes turn confequtntes conno-at, & ppponitur illi obeditntiA )U£ non expettat prom jfionem tnquam donum omrtino gratui-

tum t

2. 4 Lfo faith alone Juftifi-eth, as it noteth a cer. tain obedience expeding the promife as a free gift, as formally it confifteth in the application of the promife, which yet fome difpoiitions to this very ad%f faith do precede , ( of which fee Partus, lib. 10 de jufi.cont. "Bellarm.) and fruits do follow: So that it connoteth many virtues or ads both Antecedent and Confequent, and is oppofed to that obedience which expe^eth not the promife as a gift wholly free, but as wages propounded on the condition of fome work, befides accepting , and due B b b thank-

Ludov.Cro*

cms,

(370)

ttm 3 fedut mercedem propofitam fiub conditione opens alicuus, prater acceptationem & gratitu-dinem debit am, qua fua natura inomni donaiione quamvis gra-tuita requirifiolet. Et hu]ufirnodi cbedientia peculiariter opus ab

thankfulnefs, which of its own nature is wont to be required in every gift how free foever. And fucn obedience as this is peculiarly called Works by the A pottle, and Merit properly by the Latines. And they

Apofioloxb- LatinU proprie me- that obey on this condition>are ritum dicitur, Et qui hac. con- called workers, Rom 4.4. and

d'tione cbediunt* operantes vo-cantur, Ro.m.4-4 & 11. 6. at.j^ fiitahdtc propofitio exponatur^ e,t quidem opera q%a cum fide con-fifterenequeunt^ id eft,qua fiunt cum fiducik & op'mione meriti, prorfius eXclndrnvtur, itaut r.on folum negentur Juftific^rejed & adejfe tarn in Juftificato Guam in Jttftificaxdo. ]

Etcap.18.pag.1130 &t'3 r

it. 6. And if this propofition be thus expounded, thofe works which cannot confift with faith, that is, which are done with a Confidence and Opinion of Merit, are wholly excluded, fo that they are not only denied to Juftifie, but o be prefent either in the Juftified, or him that is to be Juftified.]

[[Such are f works obtaining

[ Tali a fiunt ( opera mercedem the reward ) not only by merit

obtinentia) non t ant urn (ex con* of condignity, but alfo, 1 .The

digno) Verum etiam. I. Exe execution of a Donation or an

cutio donationis five eleemofyna almes meerly free, which the

frorfni gratuit<£ y quam humili poor expe&ing in humble anc

& fdeh per fever antia exptftans faithfull perfeverance, doth no

pauper, contemptu& ingrautn make void by contempt and in

dine baud irritamfecerit. • gratitude.

2. ExecuiioproKuffionisqudt, 2. The execution of a pro

non tantum facia eft fub conditio mife which is not only made o

one acceptandi & non contemncn condition of accepting and n(

dtdtnti, (quamconditionem nulla contemning the gift ( whic

eft donatio tarn gratuita quin in* condition there is no gift fo fr<

dudat) fed certi etiam prarerea but it doth include, J but all

cperu, quod propterea eft quo-dammodo meritoriumy etiamfi inter hoc opus & pramtum pro-miffum null a for fan fit aqualttas^ nullum^ *¥Tuti.xy£ua ut e. g.

of a certain work befides,whi< therefore is after a fort Merit* rious 5 though between t\ work and the prom fed re war then be perhaps no equaht

a

(3

ft pater fiiio accipienti pharma-cum amarum t gemmam pollicea-tur. Id vero nej, donatio efi mere gratu.ti)CjHia res non incipit de-berifimulatj, acceptatur promlf-fio y fed cum impleta fuerit conditio ' ne y meritum ex condigno proprie, cum operant fibi ipfi po • tin* pro fir, qudm det a/teri, pro quo pretium a quale recipere de-beat : Sedefi meritum quoddam impropr'ie ditlttm^ quod ex patio vacant. T«le quid, rtfpeflu bo-norum cperum in film quibm pr<em';a Dens premifit, admitti-mus. 3

Et pag. 11 33. Sider.if tn a\uhU omnibus ad beatitudnem ( opera ) habent rationsm via, medii, cenditioni< cauf& fine qua mnfcve antecedents necefar;?^ qmmodo ad faint em neeefiaria non erunt<~\

Lege reliqua , ubi ex Voffio p/ura traxferipfit.

7*)

and nothing in Commutation .• as if a father promife a child a Jewell to take a bitter Medicine: And this is neither a Donation meerly free, becaufe the thing begins not to be due as foon as the promife is accepted, but when the condition is performed : Nor properly is it Merit ofcondignity, feeing the worker rather profits himfelt* then gives that to another for which he fhould receive an e-qual price : But is a certain Merit improperly fo calhed> which they call of Contrad, ( or promife. ) Such a thing we admit in refped of good works in fons, to whom God hath promifed the reward. ]

[Laftly, if in all the adulr, works have the nature (or refped: ) of a Way, a Means, a. Condition,a caufa fine qua non^ a neceffary Antecedent to blef-fednefs, how can theychoofe but be necefTary to Salvation } ]

( Much of this was before Tranfcribed by Q.Bergius.)

22. Mr, Brad ■

Bbb 2

Criiif

22. A/fr. Bradlhaw , fo Bradfeiw. ^^ throughly ftudied in

the Dodrine of luftihcation, « gives at ieaft as much to obedi-

ence as ever I did. IntheLatine Edition of his Treat, of Juftif cap*. 24. Sett.zi. [Novate noftra obedientia qua quantum in hobU eft legi Diving deinceps eonformes nos gerimus , cum a Deo ipfo requiratur , & a nobis ipfis praftetur^ pro gradu fuo & men[ura etiam fuftitia noftra dicitur, qua eyformaliter, inherent er y habitualiter five ex ope-ribus Jufti. ( pro ipfeus modulo ) coram Deo etiam vere dicamur % utpote cu]us ratione projuftis ex parte a Deo ipfo cenfeamur. C u " ] u /% intuitu etiam foro Divino, aliquo modoffujiificari{fi id opus ejfet ) pojfumus. Seifc.23. Etfi fuftttia illius ex qua Juftifica-mur , five cujus merito peceata nobis dimittuntur^ obedientia ilia pars nulla fit : Eft tamen non minus quam ipfa^ex qua oritur) fides ad falutem tternam nobis neceffaria ; Vtpote fine qua Ju-ftitiam Chriftn imfutatam pro-

dejfe

HT His our New obedience , -* whereby we do as much as inuslieth, carry our felves for the future conform to Gods Law, feemg it is required by God himfelf, and is performed by us our felves, is alfo called our nghteoufnefs according to its degree and meafure, by which we are even truly faid be-fore God, to be formally,Inhe-rently,Habitually,or by Works, Righteous. ( according to its meafure: j as in regard whereof we are Judged righteous in part, by God himfelf. And in confideration of which,we may -be in a fort Juftified ( were it necefTary) even at the bar of God. ] §.23. [Though that obedience be no part of that righteonfnefs whereby we are Juftified , or by the Merit whereof our fins are forgiven us; yet is it no lefs necefTary for us to eternal Salvation,then faith it felf, ( from which it arif-eth : ) For without it there is no hope that the imputed righteoufnefs of Chrift can profit

dejfe nobU pojfe nulla [pes cxifiat. Seel. 25. Cujuflibet itaf. vere Chrift iani qui-cum atin Deus in gratiam rednt t in ft At a gratia jim conftituti t duplex eft Juftiti*} non Ii hero ipfius arbitrio feu nature viribus acquifita^fed a Deo eidem per Chrifium donata y & «d ejufdem faltttem utraq ? necejfa-ria : Imputata unA ; inbxrens altera : Imputata, qua a Cbrifto eft pro eockrn prsflita ad fat'ufa-ciendnm pro peccAtis ptniverfis , per totam vitAm ab eodem com-rniffis : lnh&rens qua divina per (fhrifium gratia ad intus y a fee cat is deinceps commit tenuis magi* magiff, cejfAre incipit, legemj ? divinsns ad amuffim obfervare fiudiofiffime conatur. Vtpote a, qua cujiodienda ndn fuerit per Juftitiam illafn (^hrifii imputu-tam liberatus, fed ad earn ipfam pot ins amp li us -ar&iufu ad fir i-tins. Sed. 16. per juftitiam Cbrifli nobis imputatam non pof-fumtis d>ciabfolute five omnimo-do Jufti^ acfi propter earn eo loci nos Detis haberet^ acft omnia ex lege fit* a nobis requifita prafii-Xiifemus : turn emm pofi admif fim & acceptam illam Cbrifli JufiitiaTft^ nullum a nob is T)eus obedientiam legi fu<e ex parte no fir a prdftandam exigerc pojftt. Sed per Juftitiam Cbrifii nobis imputatam ettenus nos jufios fa&zs afiitJMt DiHS , quatenus

Legi*

373)

fit us* Sctl. 25, [[Every true Chriftian therefore to whom Cod is reconciled, and is conflicted in a itate of Grace hath a twofold righteoufnefs,not acquired by his fiee-will or firength of nature , but given him from wod by Chrift , and both of them neieflary to his Salvation. One imputed, the other inherent: The imputed , which was by Chrift performed for him , to fatisfie for all the fins which he hath committed through his whole life ; Inherently which (by the internal Grace of God through Chrift) ht beginneth to ceafe from committing fin hereafter, more and more, and endeavoureth moft diligently to obterve the Law of God exa&ly; As not being delivered from the keeping of it , by that imputed righteoufnefs of Chrift, but tied to it rather more and more ftraightly. Stil 26. ByChrifts righteoufnefs imputed to us, we cannot be called abfolutely and every way righteous, as if foritGod did efteem of us as if we had performed all things required of us by his Law : For then after the admitting and accepting that righteoufnefs of Chrift, God could not exact any obedience of us, tq be performed to his Law on our part. Bbb3 B^

(374) Legk Divfyd tranfgrefares ex-ftiter<m8s. Vt in tanturn ex

iff a Chnjti Jvjlitia, juftifaEli di-camurin quantum ex incbedien-tianofira m)ufli corfiituti fimut. NeJL en'im fro cis omnibm fatif-fccit CbrijlitstfKt e x'lege facer e tcncbamur ( hue emm qui legem dijfclveret i in mundum venfffet) fed pro cis tanwm qux vel contra legem feceramw, vel cum facere

deberemus, nan feceramu4.~]

Cap 25 (fuipeccatiperticu-I arts alicu]m re at us intentatur y is peccatum Mud vel commifir, vel non commifit 5 fi commiferit^ nulla alia rat tone coram Deo vere juftifiiari pot eft y nifi fuperiorem Ckrifti fathfa&ionem in genere % pro fe prxfiitam allegando. Si non comwiferit, turn innocentia five JuftitU ipfius propria in Ju-Ptficationem ipfius allegari potc-rit ; quod eft ex fwfriis cperi-hus five ex form all & tnhHrenU fibi JuftitU exter.ui juftipcari. So when Sathan accufeth us of not fulfilling the New-Covenant conditions, we muft be Ju-ilifted at judgement by our own perioral faith and obedience, which is the fulfilling of them,

that

by C hrifts righteou nefs imputed to us, God cloth fofar eiteem us made righteous, as we were tranfgrefTors of Oods Law. T hat we may be faid to be fo far mad- righteous by that righteoufnefs of Chrift, as we are made unrighteous by our own difobedience. For Chrift did not fatisfie for all that we were bound by the Law to do { for then he fhould have come into the world to deftroy the Law ; ) but only for fo much (or th fe things ) which cither we had done againft the Law, or had not done, when we ought to have done them.]

Cap. 25. [Hie that isaccufed of the guilt of any particular (in, either hath committed that fin, or hath not committed it. ] fhe have committed it, he can by no other way be truly Jufti-fied before God, but by a Hedging the forefaid fatisfa&ion of Chrift in general, to be performed for him; jfhe have not committed it, then his innocen cy or his own proper righteoufnefs may be alledged by him to his Juftification. Which is to be juftified fo far by his own works, or by a Righteoufnefs Formal and Inherent in him-feif.l

(This is as much as ever I

affirmed, of Juftification in

Judgement

te

fpeakcch.

C 375 7

that is by our Evangelical righ- Judgement by cur own Faith* oufnefs or works as 'fames Repentance, Love,Obedience;

That he that is falfly accufed to be without them, (and con-fequently according to the tenor of the promife, to be without part in Chrift ; may be Ju-ftified by them ( or by denying the Accufationjfo far.

23. VOiTmsThef. deBon. V oper. Merit.pag. 79. Th. 10. Qu&ritur an mere ft optribui promittatur ut fidei [ignis ? T^os & minium dicere pu-tamns qui earn operfbus promitti cenfent ut can's merit or id. : Nee d.cere Judicamns qui tan-tummodo ut figni* fidei promtf-fionem fa&am arbitrantur. $/-quidtm multa funt Scripture /oca quibut planum fiat opera noftra in falutis negotio fpeQari ut ciufam fine qua non y five ut conditionem yr&cedaneam , qy<t premium vita &tern& indivniuo fecum nexu trahat. Mat.25.34. Apoc.7.14 &c

Et pag 76. Colligimus non lc* quifacras Uteres de mercedeflua-IU ob dignitatem mercedi «.' yy jure mercenary debetur : fed eA cjHt nenfegn bus vernm labo-rantibus ex vo$%ri& ac gratuita promiffionts

[jTs qucftioned whether the Vofliu s ,

-*■ reward be promifed to works as to figns of faith ? We Judge that they fay too much that fudge it promifed to works as to a Meritorious caufe And we ludge that they fay not e-nough who fuppofe the promife made to them only as figns of faith For there are many places of Scripture in which it is plain that our works are lookt upon in the bufinefs of Salvation as a cau[a fine qui non, or as a pre-cedaneous condition, which in-feparably bringeth with it the reward of eternal life ]

[_ We gather that the Scriptures fpeak not of a reward which is due by a mercenary right as for a worthinefs pro portionable to the regard : but of that which by right of Adoption

(lK>)

CtH

pror/jfionUjurectnfertHv.Vnde Adoption and free promife is O- btrtfotai alibi nomwAtur. given, not to the flothfull, but IW', uxrelttfi* appelUtio ebft*re to the labouring. Whence it is tfmdw eft quo mi***- &>ercedU clfewhere called an inheritance.

Nor muft we think that the name of an inheritance doth hinder it from deferving the name of Wages (or Reward.) For to an Adopted Son who diligently obeyeth him that A-dopted him, and hath fufYered much for his fake, the inheritance doth fo come by right of fonftiip, as yet it may be called a reward (or wages) in refpeft to the works which he performed, and by reafon of the afflictions which he underwent. J 1 Et poft. LEtiam qui fe libe* [Even he that obligeth himfelf rati promiftone obligat, Debitor by a free promife , may in this hoc fenfu did foffit. fenfc be called a Debtor, j

romen merertur. StquJem & §Lo Adoptivo qui morem Adop-\AKti fedulo gejferit, & mult* Mitts caufafit perpejfus, fie Itsrt-ditas jure venit fili*lt,ut tamen ea ratione operttm qua ispr<ejliti\& ratione afflittionum quas isfubiit, mercespflit appetlari. ]

(377;

24. /^Amero pag* $6%. ^ (operum foi. Ger.ev. impref. ) £ Obj. Si mult a Condition** rtquiruntur in lu-ftificanJi* , non Juftificamur ex mera (jratia* Refp. Diftinguo Qtnditionet : Si multt ; ton-ditiones reqw'rantur in Jufiifi^. candis qua habeant proportion nem cum Fuftitia Dei , Con-cedo* Sed ft Conditiones qua requiruntur in luftificandi*, nu/lam h.ibeant proportionem cum Iuftitia Dei, nego inde ejfici luftificationem. non effe ex mera Gratia. Nam non. exc/uduntur Conditiones orn^ nes^ fed ea qua pojfcnt habere rationem Mer\ti.~\

Et antea £ ludicium Dei duplex efl'.Vnum quod peragitur ■fecundunr Legem ; alterum quod peragttur fecundum Evangelium Chnfti. J%uemr,dmodum eft Tkronus duplex^ viz. luris di-. /', & Gratia. Si in Ih-dido quod eft fecundum Le^ gem , commemorarcntur Optra noftra, & txamnirentur^attum de nobis ejfet , &c. Sj com-memcrantur in throno Gratia

opera

OBj. If'many Conditions are required in them that are to be Juftified, we are not juftified of- meer Grace. tsfnfrv. I diftinguifh of Conditions : If many Conditions are required in them to be Iuftified, which beare proportion with the Iuftice of" God > I grant it. But it* the Conditions required in them that arc to ie Iuftifted, have no proportion with the Iuftice of God , I deny than it thence, follows that Iuftifica-tion is not of meer Grace. For all Conditions are not excluded$ but thofe which might have the reafon of Merit.

[ Gods judgement is twofold • One which is done according f;o the Law : the other which is done according to the Gofpel of Chrift. As there is a double Throne, vz Of ftrift Iuftice , and of Grace j If in the judgement which is according to the Law, our works be mentioned, we arc undone, &c. If our Works* Ccc 'are

opera, nott eft atltiin de mh't$ % quia eft thronus Qrat a. Qui J uftifie ant fir in throno Gratia, von JttftificaKtur ex oferibtts ; Commemorantttr tamen eorum bona operation ut (^auftt y fed tit Media. & ftgna vera JnftificatiQ-nis, viz. fide'u

are mentioned at the throne b G race we are not undone,be-caufeitisa Throne of Grace. They that are juftified at the Throne of Grace, are not juftified by Works yet are their good Works mentioned, not as C aufes, but as means and figns of true Iuftirkation, vi& of Faith.

—

— . - . — t

I De,m Treleci. pag. 47. He ftiews that Works have a Relation to the Reward, and that is twofold. 1. As it is Piomt-fed. # 2. AsGoddelightethinthem. Then he (hews how t;od rewardeth Works ; Nofi in ftrift Iuftice ; but as a Father Rewardeth an obedient child, more then a difobedient; or a Matter, a good fervant, though he owe it not to him. And he ad-deth that in this Reward; God looketh at two things. 1. At the Demonftration of Rewarding Tuftice. 2. At the Praifeof his own, both which he proveth ; and faith it is as compared with the wicked that they are praifed, &c.

Iderr

(179)

I Dem, pag. 413. £)#. in B*br.

Q Annan tam videatur vio-lari A multis Conditio faderis Evangelic* quam Legalis ? / Re/}, Tarn violatur a multis, fednon violatur a tarn multis. 2fym Conditio fader u legalu ab omnibus viol at a eft : immo vero pnflitu impoflibitu rfi, etiam Rtfpifcentfbus. Ac Conditio fader u Evangelid diverfa eft , &c. Opfts ergo fuit novo f<e-dere^ nifi generi bumano per-eandumfit, &r. Cerre Nemo fervatur nifi fxdere obferva-to. 8rgo fcedusqm fervantur homines, diveffum eft ab eo quo a nemine obfervato nemo fervatur.

QC Doth ft not feem ' that the Condition of .the Gofpel Covenant is violated of many as truly as of the Legal Covenant ? cslnfa. It is as truly violated by many; tut it is not violated by as many. For the Condition of the Legal Covenant is violated of all; Yea it is impoflibieto be kept, even to the Penitent ; But the condition of the Gofpel Covenant is otherwife, &c, There was therefore need* of a New Covenant, unlefs mankind (hould perifh,-&c. Certainly no man is faved but by a Covenant kept. ; therefore the Covenant by which men arc • faved, is not the fame with that by which no man is faved, it being kept by no man.

Ccc 2

Here

(38o)

H 1

Ere he (hews, i. the twofol Conditional Covenant. 2. The «. neceflity of an Evangelical Righteoufnefsconfiftingintbe fullfilling of the Conditions of the New Covenant 5 and that none can be faved that fulfills it not. 3 .That the New Covenants Conditions is violated by many, vi*. that perifh.

j^Dem, p. 404. Obfervandtsm •*- eft ejfe ^uftitiam auandam Evangelic am in Deo: ea vero eft Dei Veracitas praftandis promtf-fis Svangelicis,qnarM Conditio promifsorum exhibit a eft. ]

Pag. 78. Fides Confident Chriftum Ht Redemptorem, adeoaue SanEtificatorem no-flrum*

Pag. 498. Fidesfola non idee fiatnittsr Conditio faderu Gratia, auafi Vita obtirftretur per fadus (jratia fine pcenitentia & bonis operibus ; .fed quia fola fide zpprehenditur promifsio Dei infadere Gratia.

[\V7 E muft obferve that w there is a certain Go-fpel llighteotifnefs in Cod; and that is Gods Truth in keeping Promifes of die Gofpel, when the Condition of the Promifes is performed »1

Faith xonfidereth Chriftas Redeemer, and fo as our San-. diner.

£ Faith only islnot therefore made the Condition of the Covenant of Grace, as if Life might be obtained by the Covenant of Grace without Repentance, and good Works but becaufc the Promife of Go< in the Covenant of Grace apprehended by Faith only.

25. Mr. Am

(380

25- "\ /JR. Ant. fVottnn, Defence of Terkjns againft Bj-IVi/^/>,pag. 329 \_\Vt deny not that the Reward is . ro and for the Work; but tha: the value of the Work deferves ir^whkh worth being wanting, the reward is bellowed upon the parry according to his work, not for the defert of it; in another fenfe ic is all one to fay according to the work] or £for the work]. As In general he rewards them that do well, Becaufi they do well: and he puniirnrth rhem that do ili, becaufe they do ill ; and fo gives to both according otfor their works. • Page 312,3-13- fThefe are Bemandt words: £ As it is enough to merit, not to prefume of merit: fo to want merit is enough to condemnation]——It follows QrQo Infants, regenerate wane merits, but have Chrifts, whereof notwithftanding they make themfclves unworthy, if they bad opportuoky to add their own, aud negle&ed ic, which is the danger of riper years] Infants faith Bernard, have Chrifts merits; but if they come to yeirs,they rauft alfo have fome t>f their own.- What merits to deferve heaven? then were Chrifts inefficient: But they mutt have good works, without which they make themfelves unworthy of any benefit by Chrift. Is not this wholly our doctrine ? Let us hear his Conclufion: £Haveacare (by&'Bernard) to have merits; having them,know they were given thee: hope for the fruit of thedi by the mercy of God, and thou haft avoided all danger of Poverty, unthankfuinefs, and preemption.]

IDem ib. pag. 226. At laft you underftand that we make not faith the Principal, moth lefs the whole Canfe of our Iuftifica-tion. To fpeak properly, we make it no true Caufe at alt; but onely as you fay, A condition required by God on our fart ; which he acospteth inftead of fulfilling the Law, and thereupon forgi-veth us our (ins for Chrifts fake.

/<fc0*£##.on/*6«i.pag.4S2,4$3. The a& of faith, orbe-iieving, doth not bring luftification, and adoption or either of them, by any fpecial excellency that it hath in ic felt; bat meerly and onely by the place ind office which the Lord of his own will and mercy hath afsigned it, to be the condition on our parts,

C c c 3 * • tc-

required, for the atehieving of chefe favours and honours. The Covenant of the Law flood in thefe terms, He that doth thefe things (hall live thereby: fo that the condition was righteoufnefs according to the exacl Rule of the Law. By the Gofpel the Lord enters into a New Covenant with man,the condition whereof is, Believe and thou (halt be faved] This is that which the Apoftle teacheth us concerning the Lords accounting of faith for Righte-oufnefs. Whereas by the Latv, Righteoufnefs was neceffarily required, that a nftn might have an intereft to Heaven ; Now by the Gofpel, faith is.accepted inftead of righteoufoefi. Do this, faith the Law : Believe in Chrift, faith the Gofpel. So that when the queftk>n is of Reconciliation and the parts thereof, or either of them, whether it be by. faith or no? The meaning is this, Whether believing be the condition which we are to perform, that we may be reconciled to God, or no ? To this doubt the Apoftle anfwereth, that Abraham believed God, and it (that is his believing,) was counted to him for righteoufnefs] Leg. ultr.

—

XDemde Reconcil. part. 1.1. *. c 18. he cites many Authors to prove faith a condition of the Covenant, and aiddeth [Faith therefore is a condition, and fuch a Condition to luftification by Chrift in the free Covenant, as Works were to luftification- by the works of the Law. And therefore tlie Righteoufnefs of the Law and Gofpel are oppoied toone another, ta.ro. 6 y.&cc. and this in verf. o.is explained by the Conjunction [if\ If thou believe: on which place Calvin gathers, that [as the Law exacleth works, fo the Gofpel requires thatrnen bring faith to Receive the Grace of God] Whence it followfrh that he that believeth in Chrift, feeing he hath performed the Condition which the Gofpel requires to be performed, is judged to have done no lefs according to the Gofpel Cove anr, then he fhould have been-judged to have done according to the Legal Covenant, if he bad performed moft perfeel obedience to the Law. And.this is to Impute or Repure faith to Righteoufnefs/]

IDemib. ptg.379. £Inthis wedffer from the Papifts, that they mike Man to be the efficient Caufe of his own Juftificati-on. For faith, by which, or of which a roan if Iuftificd, doch not Iuftifie of its own nature or ftrength, bur o*nly as it brings us into communication of Chrifts Righteoufnefs fas Calvin faith); Nor of it felf or its 0wn^ertue, but on/j ai a condition, and by Chrifts venue.] :

Idem P. 2. /. 1. r.5. page 1 27. «. 3,4* Hemmingius affirming £that*he fameRightepufncfi is requiredin the Law and in the Gofpel] \A\*Wotton denieth it, and faith £l prove il fatfe by thefe Reafons, 1. When Rightcoufnefs which is the way to eternal Life is the fame, the Covenant of God alfp for obtaining eternal Life, is^he fame. For the Covenants are divers, in refpeft of the Righteoufiefs which is known to be their Condition; feeing it if evident that the Covenant dependeth on the Condition, and of it,>a$ it were, borroweth its Nature. But in the Law and the Gofpel the Covenant of God for obtaining eternal life is not the fame, as the Apoflle Gal. 3. &c.

ldenibid.c.6p.\$8 nln. fTaith in Chrift Crucified is a certain Righteoufnefs- For it is an Obedience, and as it were, a conformity to the command of God # 1 fob. 3.25. therefore th^re is a certain Righteoufnefs, which is not Commanded in the Law; and confequently there is a certain unrighteoufnefs or fin, that dependeth not on the Decalogue in the Law. We may fay the fame of Repentance, and the u*e and abufe of Gofpei-facraments, of which, &c] £ .**•

The mam thing I cite MtWotton for, is the attefting the Ne-ceflityof a perfonal Gofpel righreoufnefs, confiding in the fulfilling of the conditions of the Gofpel-Covenanr.

26 T> Everend and learned Mr. Qataktr in his fbtddows with- Mr. Gatcafcr.

J\cMtfubft. againft Saltmarjb % hath thefe word?, Page.41. [Pardon of fin and falvation ace propounded and preached on Condition of Faith, Repentance and Newnefs of Life, which are the Conditions of the Gofpel. Argument. That which is fo pr<q| pounded, as that being performed, Life and falvation may undoubtedly

doubtedly be attained, and without which it cannot be had, may well be termed a Condition. But fwch are the things before mentioned. They may therefore juftly be termed Conditions.]

And psg. 40. Nor know I any reafon why his Biptifm for the fubftance 01 it ffcould no; be an example to us in thefe times, being the Baptifm of Repentance unto remiflion of (ins; that is, if I rriiftske nor, Baptifm obfigning RerniiHon of fins oh Condition of Repentance. But this expreflion you tafce exceptions at, and cannot endure to hear Faith, Repentance and New obedience termed Conditions of Life and Salvation, &c]

Pzg.48. [To your Demand, Is thisfree-grace • ? I ftiall crave leave to return a counter-demand : fuppofe a King be concent at the fait either ofthe parties themfelves or fome friend of theirs,to grant his gracious pardon, to a cpmpany of notorious Rebels, that had rifen againfthim, fat up fomebifedefperatellogue in his room, done hirh all the defpight and mifchief they were able 1 to do, and being tondertinedi&c upon condition that they *ac-knovvleidge their offence, and their forrow for it, with-'parpofe and promife of living loyally for time to come ; w hether you would deem this to be free grace or no ? Were fie not a moft ungrateful wretch chat having his pardon on fuch term* granted andfi^edhtmyfhouldin regard of thofe Conditions deny it to be fr«' gracd ? And whether they do not blafpheme Gods free Grace that deny it to be free grace, if it be propounded on terms of belief, Repentance and Amendment of life ? Sir, what ever vou fay o f IU, take heed how you cell Chrifr, that he doth ftotfreely fave you,if he will not fave you unlefs you believe &c]

Page 49. Such exad wftffing as£jght fully anfwer the Iuftice of God, was to Life required in the one Covenant: whereas that which comes far (hortofir, is in and for Chnft, unco Life accepted in the other) vi&.ultr.

Page 51. Do you-either prove that Life and Salvation is not

propounded in/the Gofpel upon a condition of believing in

thrift,or that Repenting and Amending are not to life eeernal

-as neeeflarily required al it ?]

, , [Pag.58.If the Gofocl propound and promife pardon offin and

falva* 10*1 without any condition at all required on our part, and

4)bn all futh Conditions and qualifications, of Belief, Rcp-ntance,

afld'l^wobediericejdethoy thefreenefsoT ©race, then neither

. Chrift

(38s) Chrift, nor JohnlZaptift, nor theApoftles preached Gofpeloi free Grace ; for they thus preached and propounded pardon of fin and falvation upon fuch terms from the firft to the laft.

And pag. 64. David and Teter did both of them again make up chat breach that they had made by their fins between God and them, and did make their peace again with God,by their Repentance. If you will not believe me herein , you may believe David himfetf, if you fo pleafe, T>fal. 32. 5.

2. Chrift is the only Peace-maker, who by the blood of his Crofs hath made Peace, &c. And yet in that Peace fo purcha-fed, without Faith, Repentance,and new Obedience, can no man have any part.

So iriinfwer to ^altmnrjb^ pag 19. he proves that God Iov-cth us for his own Graces in us, and our exercifes of the fame : And in his ft ado* oft s without [ub>(taxce, pag. 46, 47. he (hews that Repentance and Obedience are Conditions ncceffarily to be performed by all thofe that expect Life, or Pardon of (in and falvation by Chrift:but have not a receiving nature and relation to Chrift as Faith hath (all which I eafily acknowledge. J See alfo, ibid. pag. 36.

•I7. \ K R. John f Bal! ? a man of a clear and fober Judgement, &tr. Bal xVjL and of precious memory in the Church with us, in hisTreat.of the Covenants, pag. 20. faith, Q A Dilpofition to good Works is necefTary to Juftification, being the Qualification of an a'divc and lively Faith : Good works of all forts are necefTary to our Continuance in the ft ate ofJ f unification , andfo to our final Abfolution^ if God give opportunity. But they are not the caufe of, but only a precedent qualification or Condition to final forgivenefs and eternal blifs. If then we fpeak of the Conditions of the Covenant of Grace; by Condition weunderftand whatsoever is required on our part,as precedent, concomitant or fub-fequent to Juftification; Repentance,Faith,and Obedience are all Conditions. But if by Condition we underftand , what is required on our par: as the caufe of rhe good promifed, though only Inftrumental Faith, or belief in the Promifes of free mercy is the only Condition. _]

Ddd So

Sopag. 2i.£ThewalkingintheLight,as he is in the Light, is that Qualification whereby we become immediately xapable of Ghrlfts righteoufnels, or a&ual participants of his propitiation , which is the fole immediate caufe of our Juftification, taken for Remiffion of fins, or a&ual approbation with God•

And pag. 73. Works then, or a Purpofe to walk with God, Juftifie as the Pafsive qualification of the fub ject capable of Ju ftification, or as the qualification of that Faith which Juftifi-eth.

INthefirftof ihefefayings,Mr. £<*//gives as much*and the very fame place to Works of Obedience as I do '• though he give more to Faith f at ieaft in words; ) and by that means puts a greater difference between them. Yet I confefs them to differ in the nature of the acts as much as he doth ; Faith being the Recipient Conditional act, and Obedience not Recipient : And iq the Office I maintain that Faith hath fo far the precedency,that not only without the Caufality, or Conditionality,but alfo without the prefence of Works of outward Obedience, it is fufficient fas the Condition^to our being put into a Juftified ftate. 2. And therefore Mr. "Ball in his fecond paffage faith more then I do fo^ walking in the Light ; though I believe, he meant no more^ 3. And in the third paffage he faith the fame as I: For he mean-eth not that Works are Pafsive in their own nature : that were an abfurdity and plain contradiction : but that as to the effect of Juftification they are no caufes, but Pafsive qualifications of the fubject, making it morally capable thereof. And he puts both Works, and A purpofe to walk with God, becaufe A purpofe and Covenant to obey ( which is heart-fubjedion) is enough to our being firft Juftified ; but it muft be actual Obedience that muft concurr to the continuance of that ftate, and to our final Abfolution, as Mr. Balls firft paffage exprefly affirm-«ih,

28., Mr,

(3»7)

28. J\/[K- J°f- Meade is fo large and cxprefs in giving as M r . Meade.

-***-*- much,if not more to Works then ever I did, that I muft avoid the recital of it, as too Ion* for this place. I defire the Reader to fave me that labour , and perufe five whole exer-cifes of his which aim at this fcope,^/*,. on Math. 7. 21. on Aft. 10.4. on Tf*l. 112. 6. on 2yVj- 13 14. 22. on Math. 10. 41. and the end of that on Lul^. 2.1 3,14. Though he put Obedience into his definition of Faith, and faid more then IJ udge convenient, yet I believe his fenfe was found

Pag. 3 30. on Neh. 13. he faith, [Nay more we deny not, but in fome fenfe, this Reward may be faid to proceed of Juftice.For howfoever originally it cometh of L>ods free bounty, &c. Yet in regard he hath covenanted with us, and tyed himfelf by his Word and Promife to confer fuch a Reward, the Reward now in a fort proveth to be an Ad of Juitice , namely of Jvftitia pro-mijfi, on G ods part , not of merit on o:>rs : for promife we know once made amongft honeft men, is accounted a due debt, &c. Laftly for the word Merit, it is not the name we fo much fcruple at, as the thing, wont now adaies to be underftood there ^

by : Otherwife we confefs the name might be admitted, if taken in the more large and general fenfe, for any work having a Relation to a Reward to follow it, or whereby a Reward is quoennqut modo obtained : In a word, as the correlatum, indifferent to merces Grant, or Jufiitia. For thus the Fathers ufed it, and fo might we have done ftilf, if fome had not grown too proud and raiftookit,#-r

If any man will read the reft of thofe five exercitations, I do not fear left he fhould yet fay that I give more to Works,then Mr. <JM.taht either as to pardon or falvation.

D d d 2 29. Z&novecius

Zarnoverius.

Let thofe maf\ this, that thought it fo haynoui in me 10 cnU beth Cbrifts fufferings and mans Faith, Caufam fine qui non } When this Author calls thim both Conditions,

29. r ~^ Arnovecius defatisfa-JLJ tlione contr. Socin, fag* 53, 54. i Ex his aliifque Scriptura fententiis unufquifque facile perfpicit, homini ad decli* nandum fuflitU divina Iudici-um>& ad Canfequendam mifere-cordia promijjtonem , da as ejfe Conditiones datas. Vna eft ft-men beneditlum, Chrift ut % ejuf-quemors % & facrific nm. Altera, fides in Chrifiurn & ^Pceni-tentU.Hamm Conditionum magna eft diver fit at. Vna fimplex eft, non Conditionata, ejr (utilo-qnuntur) fimpliciter data , fine alterius dignitatis refpeHu. Altera verb eft couditionata, &fe-cundum quid> data j hoc eft, om-nem Authoritatem & certitudi-nem tx prima itlapercipiens ; p^eniuntia nimirum & fides in Chriflnm 'Prior conditio ex nulla alia dependety fed per (e ipfam & k fe ipfa authentium eft, & omnem ex fe alteri tribuit vim, virtutem ac dignitatem, Htnc prima ilia magis eft principalis & pracipua, h&c vero minus principalis & Hjilior.Hdtcmajorminorq; principalitas in eo con fifth, quod prior ilia caufafit efficiens expi-ttionU acfecurimi* a Dei lufti-tia, & ajfecutionis miferecordU, Altera rurfus pofterior^ caufa eft Znftrnmtntalis feu organon Ac-septationis applicant reconcilia-tionem

C 13 Y thefe and other Scri--^pture-fentences, every one eafily feeth, that there are two Conditions given man that he may efcape the judgement of Gods Juftice. and obtain the Promife of mercy. One ,s the blefTed feed, Xhrift,and his death and facriike. The other is Faith in Chrift and Repen* tance. There is great difference between thefe Conditions; one is ftmple, not Conditionate, and (as they fay) (imply given, withoHt refped to another dignity, for wotthinefs: ) But the other is Conditionate, and given fecundum quid, that is,re-ceiving all its authority and certainty from the former : to wit, Repentance and Faith in Chrift. The firft condition de-pendeth on no other , but is of it felf, and from it felf authen-tical, and giveth from it felf to the other all its force, vertue and dignity. Hence the firft is more principal and the chief : but the other is lefs principal and viler. This greater or lefs principalityconfifteth in this, that the firft is the caufe efficient of expiation &fecurity from Gods Juftice, and of obtaining mercy. And the latter is an Inftrumental caufe, or organ of acceptance applying reconciliation

tionem & mlferecordiam acqu'-fitam. IIU refpicit ad Iuftitiam : hjecadmiferecordiam : Ilia f*-tiifit Judicijuftoftne fuftitUfu* Ufionefne imminut tone ,pr out de calo ipfemet clamatJAzt.-t,. 17. & 17. 5. in quo complacitum mlhi eft : vel in quo pLcatus fum feu acqmefco. lft a vero altera , fidefcilicet & Pznitentia, homo fibifatisfacit in finfcien-$ia fua ut fine ulla a Juftitia Dei offenfione confiftat. Vt igitvr error enormis eft eorum qui con" ditiones hafce in Juftificationis noftra negotio confunduntjta peculiar iter Socinus graviter bal-lucinatur , & in Blafphemiam trumpst dum ad Conditionem b*nc,fidemfcilicet & e Pcenitem-am , q ha minus eft principalis ; oculis converfus , <£- hmc foil innixus^caujam ejfe ipfam ajferit efficientem & meritorUrn mi-JerecordU acquifitx : Alteram vero magii principalem, fine qua inftar corporis effet ani-m& deftituti , feu putaminis nucleo vacui^ccecus pr&tergredr tur, & quafi nonvifam neg-ligitifi enim foh nudaque in Chriftum fides & Poenitentia fufficerent , ad miferecordUm Dei confequendam , cujus qua-(0 erat ufus Conditio ilia prior alteri huic prtmiffa ? nimirum promffio & exbibttio facro-fantti, ejufque mortis & facri. §ciiy & exprej[4 injunStio ut hominum

389)

conciliation and mercy obtain* ed. That refpe&eth Juftice : this mercy, by thatfatisfa&ion is given to the juil Judge, without the hurt orimminution of his Juftice, as himfelf proclaims from heaven, Mat.^ . 17. and 17. 5. in whom I am well pleaf-ed, or in whom I am appealed, or reft fati^fied. But by that other,to wit, Faith and Repentance, man fatisfieth himfelf in his own confcience,that he may confift without any offence from the Juftice of God. As therefore it is ahainous errour of them , who confound thefe conditions in the bufinefs of Ju-ftifkation, fo peculiarly doth Socinus err, and break forth into blafphemy, while turning his eye to this Condition, to wit , Faith and Repentance, whichis the lefs principal,and reftingon this alone, he affirmeth it to be the efficient and meritorious caufe of obtaining mercy. But the other more principal, without which this would be as a body without a foul» or a fhell without a kernel, he blindly pafTeth over, and negled:eth,as if he faw it not. For if only bare Faith in Chrift and Re* pentance would fuffice to obtain Gods mercy; of what ufe, I pray you, was that former Condition premifed to this ? to wit, the Promiic and exhibi-Ddd 3 tion

Chamier.

(390; hwinum oeuli & fides ad feme* tionof the holy one,andof his he facrc-fanttum jitn diretta. death and facriftce, and the ex-■V*m itAcfne Socinus fait Deo, prefs injun&ion, that mens drtjungtns ab'co conjuntta, & eyes and Faith be dire&ed to f } uod priori loco fofitwm vol'%it , this Holy ftcd, Soanus there -Konfaltem ultimo collotat , fed. fore doth violence to Cod,dif-ex bommum plane memorial exi- joyning what he hath conjoy-mtre & delere conatur. nedjand that which God would

have put firft, he doth not fo much as let it follow after, but endeavoureth wholly to remove and blot it out of the memory of men ]

Though I judge fome of the exprefsions here fcarce convenient, yet here you may fee the fubftance of what I maintain concerning the necefiky of the fubordinate Evangelical Condition, to efcape Juftice and attain the Promife of mercy ; that is, to be Juftified, and that Repentance as well as Faith is part of that Condition ; and both called the Inftrument or Organ ; and therefore that he taketh the word fnftrument in a larger fenfe.

30. T^\ An. Chamier Panftrat. Tom, 3. defide, li. 12..C. 4,

16. pag. (mihi)3j$, [And this is a certain Argument. All Love is an a& of the will. But Faith is love : therefore it is an ad: of the Will. The minor is proved : becaufetrue F aith is that which credit in T>***;»;believeth on God. But to believe on God, is to love God. Auguft.in Pfal. 130. This is to believe on Chrift, to love Chrift. In fohan. TraEl* 29. What is it to believe on God ? By believing to love, &c .]

( T hus it appeareth that Faith in Chrift, is love to Chrift in Chtmiers judgement: and therefore love juftifieth ; and I (hewed before that Calvin makes fperare , hoping, to be juftifying Faith, (and fo do many others) and fo Love and Hope muft Ju-ftifie according to them.,)

Et Uh % 15. cttp, 4. Sett, 27,28. pag.$ t 8. [_ Conditions in Contrails or Covenant, we obferve are of two kinds, which I think a true, good to diftinguifh by names, though perhaps lefs proper* ;

fome

(391) fomc are Precedent, others Confequent. I call thofe Precedent, which caufc the Contract, ex formula, do ut dej; As when a man felleth Land for a certain fumme of money. So in contracting matrimony, there is a mutual Donation of Bodies. Such Conditions as thefe do not only by the defed of them deftroy ( or re-fcind) the contract, but alfo do conftitute for lay) the foundation of it, and as I may fay, the effence. But the Confequent are added to the Precedent as depending on them. They are truly mutual between both parties; but they oblige but one party only ; fo that becaufe of them the other is bound to do no more (or'is no further obliged ) As if one, upon the giving or felling of Land, do impofe an annual Penfion of money to be diftribu-ted to the poor. So daily in contracting marriages, theConditi. on of a Dowry is added. Now fuch kind of Conditions as thefe are wont to make void the contrad by their abfence, but yet not to erfed the contract; yea unlefsthe fale were already full and perfed, there would be no yearly Penfion for Payment) of money : And before this can be, it is requifite that the buyer have not only the right of Propriety, but alfo that he have taken pof-fefsion of the Land, that is, that the feller have performed his

part.

Thus the Law of Works exadeth the fulfilling of the Law, a9the Antecedent Condition, without which, not only cannot man have poffefsion of life eternal, but not fo much as Right to life eternal. But in this fenfe of a Condition, the Law of Faith admitteth not Works: but only in the other •. that is, that by ver-tueof the life already given becaufe of Faith, Works (hould be neceffary ; fo that he that performeth (or exhibited! J no Works, (hould lofe (or fall from) all that Right which he had, or feemed eohave, by external Vocation : though otherwife Works are not thecaufe of giving life-

I

Can fcarce exprefs my own thoughts more clearly then Chx-mier here doth, as to the fenfe His Antecedent Conditions ^re thofe that are neceffary to the very being of the Contrad, or Reception of Right and Poffeflion. His Confequent Condi-tions are fuch as are to be performed after Contrad, Propriety and Poffeffion; but yet fuch , a3 if they are not performed ,

the

(392;

the party forfeits all his Right, and difobligeth the other party. Of the former fort is Faith ; Of the latter is fincere obedience ; As the example of Chamier illuftrateth it : ( For I will not compare one to the contra Si for houfe or Land, and the other to the rent or homage, left men ind words to feed their contentious humours. ) Or luppofe a Prince give a Tray tor a Pardon on Con-dition that he thankfully accept it, and alfo once a year come to him,and fay, I thank you, and turn not Rebel again; (though he may pofsibly commit lefTer offences) in this cafe all is free : yet Conditional. Thankful acceptance is the Condition of the firft Right : Annual acknowledgment and non-Rebelling of the continuance : Juft fo (as neer as I can conceive) it is in our cafe; Faith with Repentance being the Conditions of our rlrft Right and Poffefsion .- After Obedience and Gratiude (with the continuance of- the faid Faith and Repentance J being Conditions of the continuance or not lofing our Iuftification,

Only here obferve in foamier* words, i. That though the fenfe be very found, yet the term of Confequent Conditions is lefs convenient; becaufe it is taken from its refpect to the firft Right, and not to the form with its own proper effect: u e. It is by him called a Confequent condition, becaufe .it followeth our Right to,and Poffefsion of the benefit,which Faith goeth before; But indeed it is an Antecedent Condition of its own proper confequent ( asTali Conditions are) ; that is, of the continuance of that Right. And I exprefs the fame thing in other terms, viz,. One is the Condition of our being firft Juftified and having Right to Life: the other of the continuance or not lofing it.

2. Note that Chtmier having plainly laid down the truth, for fear of feeming to countenance the Doctrine of the Saints Apo -ftacy, applyeth it to the feeming Right of the commonly called But that Caution was needlefs, feeing the L aw may threaten the juftified themfelves,that if they draw back, God will have no pleafure in them; and yet God may decree to preferve them from drawing back, yea by means of fuch threatnings to preferve them,

(m)

jI. 'Y^Eodate zslnnotat. in J am. 2. 24. Q Seeing that it is rjeodKe.

JL^ the fame Spirit that hath fpoken by St. Paul and St. lames , and St. 'Paul attributes Abrahams Justification and all Believers to Faith without Works: We muft of necefsity djftin-guifh the meaning of this word juftified : which is ufed by St. 'Paul for abfolving a man as he is in his natural ftate bound to the Law, and fubjeft to damnation for his fin ; which God doth by a rigid a& of Iuftice, that requireth full fatisfaction, which feeing he could not get of man,he hath received at Chrifts hands (who was the furety) imputed to man by G ods Grace,and apprehended by a lively faith. Whereas St. lames takes the fame word for the approving a man in a benign and fatherly judgements he is conlidered in the quality of Gods child , and living in the Covenant of grace,as having the two ejfentiatparts of that Covenant, joyned together : Faith to receive Gods gracc,and Chrifts benefits, and works to yield him the duties of fervice and acknowledgment. And this juftification isnotoppofite to the condemnation of a fmner in general^ but to the particular one of an hypocrite, who rending afunder thefe two infeparable parts, fheweth that he hath neither one nor the other.

Idem in CMath. 25. 3 2. £In this judgement of Gods Church, the ground of the condemnation of Hypocrites, is the default of Good Works, becaufe that thereby is fhewen thefalfity of their Faith and profefsion : and contrariwife the practife of them is the true proof of a lively Faith, and the accomplishment of the duties of the Evangelical Covenant on the Believers behalf, and the beginning of thefpiritual life which {hall never be perfected in heaven, unlefs it be begun in this world; See of this judgement, Pfa/.$0 4*Ezek. 34.lj.Het?> 10. lOJam. 1.24/J

L

Earned Doctor Field in his Appendix to the third book of the Church , citeth many of the moft learnrd Pa- D/ - F * Jd ' ptfts,as approving their Doctrine concerning Iuitification( though he reject the Paptfts on the other fide J : and in fpecial thofe that plead for a twofold Righteoufnefs ("imputed and inherent,) and a twofold prefentation of Chrifts Righteoufnefs and Merits to

E e e the

r 394;

the Father for us : i. That our fins may be forgiven. 2. That our imperfecl works of Righteoufnefs may be accepted, and we faved. And he (hews that it is but quoad effettus, as to the fruit% that God giveth us Chrifts Merits or Righteoufnefs, and not the thing it felf, which is impofiible. And pag. 3 04. he faith, Q But in the latter fort they plead the truth andfincerity of their hearts, and the fincerity of the righteoufnefs that is found in them, and this for two Reafons; 1. &c. 2. For that they know this is a Condition werewithal the Promifes of God made unto them for their good, are limited : and therefore if they found notthis, they could expect nothing of God ; and finding this, they need not doubt to obtain any thing that is neceffary for them.

Andpag. 313. he fhews,that though the Juftified never finally fall from God, yet upon grievous iin , in fome fort regnant, fuch as Davids was, they Jofe their prefent adtual claim to falvation, it being fufpended till they Repent : But the Right it felf they lofe not. .

And Chap. 12, of Merits, pag. 3 30. he faith, [ Anno 1541. in the time of Charles the 5 th , and by his appointment, there was a conference between fix learned Divines at Ratiibone , for the compofing of Differences in Religion, whereof three were chofen for the Roman ,and three for the Reformed part: at which Cnoference Cardinal Contarenus was prefent. At this conference the Collocuters on both (ides agreed in all the points that concern lufiification, compofed the differences touching the fame, and offered the form of their Agreement to the Emperour and the Imperial States. In this agreement they left out the matter of Merit: Which when fome difliked, and there wanted not in Rome , that took exceptions at their fo doing,Cardinal Contarenus writeth to Cardinal Famefius, and fheweth at large that there is no Merit properly fo named? out of the grounds of Philofophy and Divinity : and ftrongly proveth that there isnoMeritof Eternal Life, becaufc if there be, then men Merit it either before or after Iufti fixation. Not before; then they are enemies, &c. Not after; becaufe to Merit, is to make that Due that was not Due before: whereas the happinefc of eternal Life is due to the luftified by the Right of his Iuftification, fo that the works of the luftified do not make the fame newly Due.]

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

33. ^T Apier Lord of CMarcbiftoun^ on Rev. 20. pag. 242. Napier.

XN QBy Works here, we are Judged and juftified ; and not by Faith only, as alfo A*w. 2.24. tefhfieth : meaning hereby that of lively Faith, and of the good Works that followeth thereupon, man is Iuftified • and not of that dead Faith that is by it felf alone without any good Works. Otherwife were the words of Paul, Rom. 3. 28. Exprefs contrary to this Text, and to lames • For Taul faith , We are Iuftified bj Faith , Without the Works of the Ldto ; That is to fay , Not without good Works whatfoever, but meaning that we are juftified by lively Faith, with fuch fmall good works as our weak nature will foffer that Faith to produce, although it be without the precife works that theLawrequireth. And for confirmation of this Interpretation and Union of thefe Texts, ye (hall find that both James and PW agree in divers places, that Faith without works is dead Faith, and ferveth nothing to Iuftification And again they agree both, that ail works,how good foever they feem, that proceed not from Faith, are evil. And fo it is all one to fay with Paul, we are juftified by fruitful Faith, or Faith that produceth good works, although not the works that the Law requireth ; Or to fay with lames fit here with St. John, We are Juftified by faithful Works : Seeing a working Faith, and faithful works are infeparable, and none can have the one without the other. So for conclufion,thefe works by the which here we are Tudged , are to be efteemed good or evil not in themferves, or fo far as they fa-tisfie the Law ( for fo were all works evil, and imperfed ) but in fo far forth as they have or want Faith ad joyned with them, they are accounted good or evil on'y.

Eee z H-Throgmorto.

morcon*

{&)

j^.Tkog- i^* m r*Hrogmorton of faith, pag. 6 t [AH this good comes to us, JL by believing Chrift jefus theSo'nof God, whom God hath fent from heaven to us to Redeem and fave us, that great Prophet whom God hath raifed up to us of our Brethren, like to us; and by Receiving him for our King, Prieft and Prophet by faith, fuch a one as God hath fent and given him to us.]

P^S 0 ^ 1 - \.£l Ie ft* By what means do we receive or draw thefe Vermes from Chrift, or enjoy them in him } Anfw. This is only by faith of him, that is, by faith receiving or going to Chrifts Perfon, pitching on him alone as revealed and offered in the Go* /pel. Dott. Faith in Chrifts Perfon, Name, is the only means of receiving all faving vertuesfrom Chrift, when we believe the Gofpel and glad tidings offering us Chritts perfon with all his benefits and vertues, and behold him to be fuch a one towards us, as the Gofpel reveals and offers him to us, that is, our Wifdom, Righteoufnefs,Sanclificition and Redemption, our King, Prieft ind Prophet,then is he indeed become fuch a one towards u?,and we are made fuch in him.] Page 33. [Believing the word of the Gofpel offering us Chrift, and embracing the fame gladly, we receive Chrifts perfon and all that is his,] Page 29. ^He that turns from fin upon fuch fuggeftions, promifes, perfwafions as Chrift makes to him, he receives Chrift by faith firft. And faith believing and receiving Chrift for Prophet and only Rabbi.to be hisDifciple, and as the only way and truth, it goeth before Repentance, which is nothing elfe but a walking in Chrift, as we firft received him by Faith.]

Page <5 $, 64. Let us care for nothing but to get Chrift, and let Chrift be the end of our faith and works, and then let Chrift alone for bringing us to life, heaven, and happinefs. Let us by Faith make way for Chiift to come into our hearts to be our Propheti Prieft, King, and Shepherd, that we may receive him offering hitrtfelf, and then he will make way for us to God, Heaven and eternal hippinefs. ■

Page 01,92. [HethatobeyethnortheSon, to follow and to be led and guided by him,(hall not fee lrfe,but the wrath of God abidethonhim; but he that believeth in the Son, to follow him as his Shepherd? and his voice and dodrine,as/^,io. hath evcr-

lafting

(397) lifting life. My fh?ep hear my voice, and I know them, and I will give unto them eternal life- Sees Thef. i. 8,9, 10. Recaufe they obeyed not the Gofpel of our Lord Jcfus Chnfr, to be Jed and guided by him, the Prince of their falvation, but followed their own rcafon, luftsand fenfcs,&c.

HEre I obferve i.That it isChriftsown perfon that is the firft ob j:cl of our faving faith, and 2. That Receiving or accepting him <s the principal ad. 3. But not the only ac> ; forbe-lievingthe Gofpel is one. 4. That the receiving of Chrift him-felf is the condition of our incereft in all his benefits following, and that they follow upon our intereft in him. Of wh>ch benefit, J unification is one. 5. That this receiving which is requifite that Chrift and his benefits be our?, is the receiving him entirely, as King, Prieft, Prophet, Head, &c.

l^.'Y\'Tho t Tajlor, ReguL Tit. page tyObittt. What ? will 1>- Tfco.

jL/you teach Iuftification by works? Anfto. No,we call not Ta > lor -rn;n to Legal fulfilling of the Commandment, but Evangelical: as 1. When the mind delighteth in the Law of Godasholyjuft, and good. 2. When the heart hides it,to conform unto it, 3. When the Affection dtfireth to fulfil it, &c. 4. When in his aclion^ he beginneth that obedience, drc. This the Gofpel accept-eth, &c] Page. 72. Er. 3. W e are meer Patients in the Caufes of bleflednefs, but in rclpecl of Conditions we are not fo: For as we (aid of faith, we may aiio fay of good woik< ; God enabletb to them, but man worketh them, and walketh in the way of them to BkfTcdnefs. Not that our works are Caufes tbuz Conditions^ without which bleflednefs is not attained. See Mat. 25. 55.

^.T^Kr.StoKghtonJn his Definition of Divinity,pag. 27.among Srougfeton.

jL^the means to Happinefs,reckoneth [Thofe pious aclsof man which are neceflary tor the obtaining thereof,efpecially thofe tha: directly and immediately have God for their Qbjcd. Whether thefe Actions have a Relation of Efficiency to that happinefs, under which Notion we conceive of means ordinarily,ind perhaps

Eee 3 wh

f398) not amifsintbucafei'ilMfyeakof Happinefsas it fignifies that future Itate of glory : Or whether rather thofe a&ions are parts of it,&c happinefsitfelf,&c.

And RighcMans Plea, page 32.of Serm. 6.[Faithcomprehend-eth not only the acl of the undaftanding, but the afl of the will too: fo as the will embrace,ind adhere,and cleave to thofe truths which theunderftanding conceives,and not only embracingmeer-ly by the affent to the truth of it, but by doling with the goocU>f it, tailing and relifhing it. As faith in Chrilt is not the Affentinfbf a man* mind,that Chrilt is the Saviour,but a refultancy of the will on Chrift as a Saviour, embracing of him, and loving, efteem-ing and honouring him as a Saviour. The Scripture comprehends both thefe together; and there is a Rule for it, which the Rabbins give for the opening of the Scripture, viz. verba fenfus etiam denotant affettus : words in the Scripture which teem to imply matter of underftanding only,import alfo matter of Afft&ion, as 7^i 7 .3.P/*/.i.6.&c.]

Serm.y.p.ji. [D*#.Sound Knowledge and Belief joyned with foveraign fear,and love, and both thefe crowned with fincere Repentance and obedience,guided by the Light and line of true Religion, is the only way to true Happinefs. They ire all of them in their places of Abfolute neceflicy,and without any one of them a man cannot attain to that Happinefs that we aim at, &c. 2. All theie are required abfolutely; take them divifively, by them-felves, &c. Knowledge and Faith are neceffary as the very foundation and groundwork of the whole btailding; repentance and obedience they are neceffary too, as chc very iffue and pro-duel of all, as the evident demonftration ofth€ other. Love and Fear, thofe holy affections of the foul, they are neceffary too as the very vital things, wherein I conceive Grace doth principally confifl &c. But yecf we fpeak comparatively,which of all thefe were themoft neceffary, and whereiniitth the principality of thefe; I conceive in this former refped every one of them may claim a principality, and go for a principal. But yet (imply and abfolutely the molt chara&eriftical of all thefe,is the Qualification of the heart and foul, the changing and turning of the Affe^ions, when the Byas of them is kt to Godward and Heavenward,there lycth the principal J And pag. 6^h is a claer cafe, that thefe three are the only

means*

1

(199) roeanf, yea s perfectly fufficienc means to mike the Sodar and the Vnion between God and man, and to bring a man to the pof-ftrffion andfrukion of God (Tor this comprehends the whole man) fo that the whole man is poiTeiTed of God,and inflamed by God, when his underftanding knows him, and feeth the excellency thac is in him, and when the A ffeclions of his heart cleave to him, and clofewith the mod foveraign Affections of fear and Jove, and then when all his whole man is a? the command of this, &c.

Introduce, to Dvinity page go. [Theparts are, Faith appre-henfive,.and Love Adive: fhofe truths are mod properly fundamental, without which we cannot be made partakers of Chrift, nor be enabled to do that by which we may be made partakers of God in him, and fo the ium of all is faith and love which is in Chrftjefus.]

Rtght.Mans Plea, Serm. 5. p. 14* [In one word,the fum of all will be this.Ifhe do embrace Chrift find God in ChriftJasChrift is offered him in the Gofpel, and refigns hirafelf to the regiment and government of Chrift, and doth fo cftcem and prize him,that he counts all as drofs and dung incomparifon of him, and can leave father and motherland forfake all to follow him] See alfo Serm <5. p. 41.

If any fay, that all this mentions not Justification. Ianfw. It mentions our uniting to God, and the true ftate of a gracious foul, and the true nature of faving faith, and the means of oar participation of a ftate of Happinefs; and (hews that Faith hath many afts, and that faith in Chrift containeth Loving Chrift, as one of its principal ads. But the main thing that 1 intend, is, that all this being at leaft conditions of our falvation, they muft needs be conditions of our Juftifkation at Iudgemenr. For I have yet met with no man, that by a denyal would put me to prove, that whatfoever is the condition of falvation on our parts, is alfo the condition of that final fentential Abfolution.

37* >\ &Accov\us^ ( though heboid much of Antinomian do- Matcovlml

jLV-LclrineJ yet makes Love effential to Faieh, as Chamier doth, and fo rouft give as much to that in Iuftification as J. College Difput. de luftific. Difp. 14. §. 10,11,12,13. D* ut ^* lth Camera) thus To believe will be to )*>///, and fo faith mult be confounded

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ed with Love* Anfw\ The Love of Complacency is one, and the Love of Benevolence another. Love of Complacency is requried in faith to its Ob Jed; Hence Cherminm on Melanhlhons common places of Iuftihcation,pag. 66c. faith [Faith is fuch aknow^ ledge in the mind,to which folfoweth afTent in-the will^nd a motion of the heart apprehending and applying to it felf with defire and affiance, that objed which is mamfefted to be good, fo that it refleth in it. Ob'}ett. But thus faith is confounded with Charity; which two the Holy Ghoft diiiinguifheth fpecially, i Cor. 13, Anfto. Charity there is confidered as it is carried to God and our neighbour, but not as it is carried to Chrift as the meritorious caufe,andthe benefits by him obtained, and pro-mi fed to us in him ; which is the Charity or Love of faith, and is diftinguiftied from the former. i.Becaufethis Love reipedeth the merit of Chrift and his fatisfadion, and alfo the pr^mifesof God, and refteth in them: But the other Love refpedech the perfons in regard of whom it operateth or a6teth fomewhat. 2. This Love is fuchtothepromifesmadetoic, as that of a lick man to his Medicine ; but the other Love is as Natural Love is in putting forth the ads of natural life: fo is this in producing the ads of fpiritu-al life, which ads are good works.

I hope hereafter I may (after Chamier and CMac covins) affirm that faith in Chrift effentially contains Love to Chrift, and that Love to Chrift Iuftifieth, as faith doth, without the terrible charge of alTerting an almoft Socinian faith and justification.

Rob.Baro- 3^- HTHat great Philofopher and Dmne^Rok Baromus (tkh fo nius* A much for the dodrine that I am blamed for, in his excel-

lent Difp.^fe Peccato mortal.& Piw.that I know not what paiTage alone to cite, and therefore defire the Reader to perufe the whole : fpeciallyhis Append, of the Poffibility of fulfilling the Law of God,confidered according to the Gofpel Lenity. His fe-cond Affertion,page 122. is this £ That Obedience to the Law which the Gofpel or Covenantor grace, requireth of us,as pre-cifely .neceffary to Salvation, is poffible to us, by the ordinary helps of Grace. Yea all Gods commands, whether Legal or E-vangelical, one by one may be fulfilled, fo far as they are now propounded by God. as ftridly and precifely obligative, under

pain

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pain of eternal Damnation. ] For this he cites DavenMnt, Morton, fVhite, Calvin , PoUkhs , Pifc?.tor y Zanchj, Bhcahus, Rivet, Amefms. And pag.i 2 6. Qhat I may prevent all fuch evafions of the a ntrary minded, I thus propound my Argument. Befides the fanctny or Righteoufnefs of Chrili imputed to us, there is required of us our lelves another, truly and really in our own proper perfons to be performed, asneceflary to fa lvaticn. It is required I fay,not by way or merit or lausfa£tion,but or gratitude and new obedience, Luke\\. 28. Ioh. 13. 17. Heb. n. 14. But this obedience which is by us our lelves to be performed as neceflary to laivation, is not that perfect obedience which exactly fatisfieth the Law. For then no man fhould obtain eternal life .• therefore this obedience which is by us our lelves to be performed as necelTary to laivation, is that impcrfeel obedience, &c. You'l fay, a man may be laved though he perform not that obedience, &c. See further.

Page 24, 25. [?. vVemult hold, that the C >venanc of Grace, though it take not away the Obligation of the Law, yet it takes away the Rigor, or fe verity and terriblenets of that obligation. For though it fet before our eyes an univerfa 1 perfection of Righteouf-nefs, as to be affeited, and endeavoured to our utmoft (treng:h, yet doth it not ftric'tly and precilely require it on the pain of eternal damnation. Indeed to a certain meaiure of obedience, to wit, fuch as by ordinary Grace ispoiTible, it doth (trictlyand precifely oblige us, that is, 0.1 pain of eternal damnation, requiring that we actually have it. But to a farther meaiure, which by the power of ordinary grace we cannot attain, it obligeth us lefs itrictly, to wit, requiring that we have it in dehre and endeavour, v. g. to the perfection of parts, as they call it, it obligeth precilely .• For it dcth no other wife promife eternal life,but on thisCW#f/0»,that we actually have this.

Pag.- 26^27. [[5. They differ in refpect of the Repentance which is requisite to their pardon. For 1. As thef: mortal fins are grievous, ho.rid, and rare,and extraordinary in the courfe of a Chri-fiian life ;lb the Repentance which is neceifardy required to the fwg&g of them away, mutt be lingular, more accurate and extraordinary, Pf^i.Mat. 26.75. Lnkcj. 38. zC>r. 7, n. But the ordinary and daily exercife of Repentance , is fuflficient condignly in the Papilts opinion, and in our opinion is gratio'ufly accepted of God, and taken for fufficient, to the purging away of- venial fa*.

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2. To the purging away the guilt di mortal fins is reqi ired a fpc-cial acknowledgement aad Confelfion of them, and alto a ipecial grief and contrition, Pf, 51,14. But for the purging away the «rcat-eft part of venial (ins, our general, but humble, fcrious and icrrowfui acknowledgement of our corruption, having adjcyned that general deprecation [[Clean le thou me from feciet fins]], is accepted, Pji, ip.12. 3.1 ne Repentance neceffary to the renufliion of mortal fins, and to the ialvation of them that commie them, mutt be perfectly Practical 5 chat is, it mult g 0 forth intoaieol arj4 Actual Ceflation from all fins of that fort, Prov, 28. 1 5. Iohn 5.14. I Cor 4 6. 9? 10. </*^ S« 2I « But contrary wile die Repentance neceltary to the pardon of venial tins, neither is, nor can be perfectly practical, as to this kind of fas, &c."J Leg. ulu p. 31, 22.- & p. 72, For now under the Covenant ot Grace, he rcqurreth of a Ju-ftified man that he lerve him, and fulfill the Law by avoiding all mcrtall {infimpiy, and endeavouring to avoid all venislfa/and ordinarily repenting of them, when he oblerveth that he hath com. mitted them. This is required as a condition abfolutely necellary to the obtaining of eternal glory.

S9.X)XlEndelmc Theol. ChriftA* I.e. 19. p. 395, 196.

Fr.Wende \ y TheGofpel,however taken,hath conditional promifes.

line. jh e pap^s here aflent to us, but net without Calumny. F jr they

feign that we make the Gofpel promifes to be abfoluce. Prop, 2. The Gofpel molt largely taken hath the promiie of eternal life, on conditio.! either of faith onely,or faith and newobed.ence toge her v or of fulfilling the perfect Law by our own Itrength (^; rehear (ing theLawofworkj): and fo it maketh mention no: rnely of the Evangelical condition and Righteoulnefs, but of the Legal too. Prep. 3. The Gofpel largely taken,hath the promiie of eternal JifeJ on condition of faith and new obedience. Of the condition of faith, there is no doubt .* no: of the condition of new obedience conjunct, with faith, Rom, 8.13. Heh % 1-2.14.

A*»efius. 40. A Mefim MednlL 1. 2. c. 1. feet. 30, 3 ry-3 2, 3 ?. [In ^LjLdeed our obedience is not the Principal or meritoriousl caufe of eternal life;For we receive both Right of this Life and the!

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life it felf, of the Grace and girt ot God, for Chnft apprehended by faitb. But yet it is a cauie, in feme fort, adminiftrmg, helping and promoving towaids the poiTdilon or* this Life/.he right whereof we had before. In which regard it is called the way in which we walk to heaven, Eph, 2. 1 o. And it promoteth cur life, both of its own natures being fame degree of that Life it ielf,(t'ul tending to perfect on ; and alio by venue of Gods promife, who hath pronuied eteraall life to them that walk in his precepts, Gal. 6.8. For chough all cue obedience be imperfect, &i". yetinChrift it is ib grateful to God, that it is crowned with the greatest reward. Tnepromiies therefore made to the obedience of the faithfull, are not Legal,bu: Evangelical,though ibme call them mixt, Mat. 5.3.

AndJi. 1. cap. 26. he makes Vocation to have cwoparts,the offer ofChrift and the Reception of him • in reijreit of which reception, he faich Sett. 19. Vocation is called Converfion, and Re* generation ; and diliinguifhing this Reception into Pafsive and AdliVe, he laith,«$V#. 21. The Pafsive Reception ofChrifl is that whereby thefpiritual Principle of Grace is ingenerated in the will of man. For this Grace is the foundation of that Relation tn which man is mitedto Chrift. See more the defcripticn feci .19.

Though I do not thinK chat the Reception of the Principle of Grace is to be called the Reception ofChrift ; (him felf faith, ftl. 2. that the union is Relative; and then the Pafsive Reception mull: unavoidably be the Reception of a Relation, or ofChrift as Related, or to be Related to us, and not of a quality) yet here is more given to internal Grace then I do; when that this Pafsive Reception of Grace, called Regeneration, as being the beginning of the new Life and Converfion, becaufe all they that are called ertectual/y are in whole convened from fin to Grace^ rrom che world to follow God in Chrift, I lay, when this which him felf doth thus defcribe,is made the very foundation(that is, the neereft efficient) of our Relative Union with Chrift, and ib giving us Chrift,muft give us J ufti-fieationand other benefits with him ; this is much more then ever I laid, for any internal qualification of man whatfoever, much Lets for outward works.

llrfinc. 41. ^ J Rfwe CaUcb^. 5 14«qu. 91 .[[Good works arc neceffary

\ to lalvation, noc as a Caule to he eftea, or as merit to a Reward .• but as a part of lalvation it lelf, or as an Antecedent to its confequent; or as a means without when we ame not to the end. Irdeed it may be laid that.on the fame Reafon they are need-iary to Righteoufneis, or to Juftificatkn, or in them that Lire to be Juttificd, asaccnkcucnt or Justification, with which Rcgcnera-cicn is inieparabjy conjunct, &c. But ksiafdyer faid^thac good works arenecefiary in the Juliified, and in them that (LiUl he laved: Its ambigicuP-y faid that they are necctfary in them that fhaUbe Juftified, becauie it may be underitood that they are neceiTary before Justification, andliic Caufes of Justification.

42. TPV Partus in Mat. 25.42. [Asto the Caufall Qof] JlJ 1 lay, that it doth indeed figmfie a Cauf?but not meritorious ot the Kingdom, but declaratory of the Righteous fentence faffed by the Judge ; chat of right the Kingdom is adjudged tc the fheep 7 becauie by Works they declared themfelvestiuly fheep,chat is, Believcrs.S-me there be that grant (w ; hichJ would not d ) chat works are an efficient Caufe of the Kingdom, but noc fey way of merit, bi t as a way and means, &c.J m

And on Heb % 10. 3 6.Sff] ood works alfo are neceffary in Relation tojalvation ; not as an efficient or meritorious Caufe? but as a Caufa line qua ncn, without which falvation is not obtaned-^ (He .calls patience a confervatory Caufe.)

On Heb^ % 9 [But this fruit {ofChrifts deathyh? Jpoftle faith belongs not promifcuouflj to all? but to them onely who obey him ; For onely ihcfe do accent the offered benefit. The reft by their own fault are deprived of it? becauje they obflixately refufeit ; To obey Chrifi is net ontly to proffs the name o]Clrifi?but it is to acknowledge Chnfi the onely fcrfeti Redeemer? ly true affiance to adhere to him and to live worthy ths G off el. This Condition // in the whole (Joff el required in them thatmufi betaved. VnivcrfalA Grace belongs onely to the obedient^

Qui

On Gen, i 7. p. 1130. !T/tf fub fiance of'the Covenant ijeth in the promtfe of free Reconciliation, Righteon[nefs andLtfc eternal, by and for (fhrifl freely to begtzen-, and in the reftipnlatton of our moral ebrdtence and (Jratitude.

Id^m Bci'!ar;;/.CafitgAt. de I*fttf. 1. 1 • c 1 2. p». 19 3 . [As to the ails of the year 340. it is true indeed, that between the ieven Reconcilers of the doctrine of the Papilts and Proteltants it was acted and Judged, that for the fakeoi the publike tranquillity, 1: fhould not beta ugh: [\hat faith alone Juihfleth] but the word A Ion fhculd be omitted , becaufe the Papiils bid that i: bred fcandal Co the peopje^nd made men negligent about gpod works.]

IdemibidA. 5.C. 3. p. 1245,1246. [But 2. Let us under-ttand ihu According tofVork*-, fignifieth an Analogy or meaiurc of good Works and of evil,as it may fitiy be undergo od,and we ajf j have ellwhere interpreted. There is then an Ambiguity in the word An.dogj^or proportioned we muft diitinguifh between a Pre portion Cauiai,mentorious,and a proportion Conditional. A Qauial Meritorious Proportion of works and reward is when greater or letter works are the Caute or merit of a greater or letter Reward. A Conditional proportion is when Greater o: IclTcr works are n >c the cade ^r merit, bu: onely the Portion of the Condition, under which a greater rieiTer reward isto behad. In evil works cr fins, there are both proportions , Caufall or Meritorious, and conditional of the works to the Reward. Of good works,This p t ..lie,

According to iv ofe proportion , eternal life is pro mi it is

meritorious of etemail Life. ¥ i here is u d n c 1

but a Conditional Proportionate. For they lave not the Co tionsof Merit properly lo called ; Bu: they are the p (fieri (or per-^ ning) he Condition on which Goi djth pro/mite a:d dittributc the Rewards or" eternal lift rv.

And doubtlefs when the bufv. ;efs of .he Laft Judgement is net to examine whether Chrift hath {atfcfiedfot us >rn . lave performed the Conditions on oirpa::, on which the benefits of his iatis action, efpecially eternal Lire, v r.ife.l, it mud needs follow, that fo fir our Itsfritia Caift in that ctyal lie in our Actual per for nance C .h" is our •erfonal Evangelical Rig!

ftiallbe jultirled ;that : s, adjudged 10 be the hcjrsofJLife,and not Oil Damnation.

--^

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IVvc'. 47. J J lyet, Afologet.Contr. Grotii Votnm (Printed Lugd'An,

( jt\&*/\ 1543.; Andpag. 1 3 4«as printed C/****. fat in the emlcfij^C^irofe'Or/^f^i^ \_Cjrotius la id,, that every Way bach the nature of a Caule,at leait [inequation. I anfwered, thac tb it nkight i>e granted, but yet it is an ambiguous, i'peecb, becauie a Caufafine epta »**, is improperly called a Cauie,]

And before/k?. 36. p. 64. (Lugd. Imprels.) & p. 132. 6V-wt\) Yec (Ball the Crown be given to good Works done in Chril^ oi-J utiice, not or dignity and equivalency or the work with that Crown, bat of the Julticeot* Godspromife. For it is Jud that he fliould do what he promifeth, and he cannot do other wile.

AndinCathoJ.Otthod. Trait. 4. Qu. 17. p. 318. fWefay vrith the Scripture, that th: Relation of the works to the Reward doth herein coaiift,that by the liberal promife of God there is the lame relpeil between them , as between Antecedents and Consequents by Covenant, &x. becaufeit pleafed God fo to appoint it; who yet in that appointment would fhew that he is delighted in the good works of his own, and animateth them to the excrcife thereof.] See further.

And page 319. QGodrewardeth them as a Juft Judge, i. Be-caufe he ha:h promiled to reward his childrens obedience, though imperfect .• 2. And it is Jult that he fhould keep his promife^

p*urMartyr # 44. *T)Et. ^Martyr (though he oft fpeak unwarily in this X pointj) faith \The[ Argent. Prof opt. fofi. Loc. Com. p.. 1008. [[ We grant that a man is^Juftified by Works .• But that is as to inherentRighteoufnefs^artd as to the rewards,having before obtained of God a good andholy life.]

And p. 102/7. The works of the Law ought not to be altogether denyed to "be caufes of our Righteoulhefs and Salvation : But this is-to bedcnyed,that they are the chief and whole caufes of thofe gcp.3: things: It is the mercy of God which is the chiefefr andtrueit caufe of our I unification.]

Pag, 10 28. They are efleemed doers o[the Law with (jod, who believing inChrifl^doftudiottjly exerci[e them[elves in the obedience of his commands. In thatjentence of Daniel, Thou (halt redeem

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deem tbj fins by sAlmes ; he means by fins, the fum/lment ani penalty fthich is due to fin.

45'T)^' PF ^ eton Ro »*» 2 . Cent. 3. 7. QThe meaning of this Dr. Will. t.

J^fe itence, The doers of the Law (hall be juftified, is the fame : God will Approve, Juftifie,Reward them that do the Works of the Law, whether Jew or Gentile. Yet it followeth not that a man is therefore Iuftified by the Works of the Law ; But God Approveth and Rewardeth the workers, not the Hearers and Profeflbrs : fo here the Apoftle treateth not of the Caufe of luftification, which is faith without the works of the Law: But of the difference between fuch as lhall be Iuftified, and fuch as are not: Fayvs, They onely which have a lively faith, which worketh and keepeth the Law in part, and fupplyeth the reft which is wanting inthemfelves by the perfect obedience of Chrift,they (hail be iuftihed ; not thofe which onely Profefs the Law and keep it not. The Apoftle then herefheweth who fhall be Iuftified j not for what.] [Good works are required a a Condition in thofe which are to be faved, not as a Meritorious caufe of their Salvation.]

46. Cssfm.Marefiu j 9 Co\\eg % Thco\. loc. 13. p. 337 £The ne-

^cefsityof Repentance, as a means, we here alio acknow - •

ledge, feeing that to the Impenitent there can be neither falva-tion nor remiflion of fir^ &c. Remiflion of fin belongs to it, neither formally, nor raeritorioufiy,norfatisfACtorily; but at moft, 1. Conditionally; as this is offered to us in the Gofpel, on the Condition of Repentance and Faith $. Difpofuively, &c 3. ludicatively and oftenfively, &c. Far be it from us therefore to make that Remiflion with the Papifts to be an effed properlv fo called, of Repentance • when that is due onely to Gods G race by Chrifr, &c. But its partly a neceiTary Confequent adjund of it, in as much as under that Condition, as alfo of New obedience,

r4os;

ence, (though not for it ) remifiionoffinsis propounded and offered to us ; feeing it is inconvenient to remit fin to him that Perfevereth in fin.]

Et Loc. 11. fed. 51. \This Remifsion is not propounded or promifed in the Gofpel, but on the Condition of duty to be performed, fo that he can never be partaker of it, that negledeth this. ThefamemullbefaidoftheUlative/i?r,^^r.25.35.

8t fed. 50. [And if any caufality be to be afcribed to good works of fandification, as to eternal Life, it cannot be properly Efficient,Principal or Inftrumental, but rather Formal or Mare-rial, in as much as intheftudyof piety we begin eternal Life, &c] Et Exegef. Confef Belg< Art. 22. p. 318. he confefleth Faith andllepentance to be Conditions.

47. []£«. Alting, Loc. Com. 'Tart. 2. pag.<588. [The Gof-JTl pel doth not promife falvafion on condition of good works as caufes effecting it; but on Condition of Faith and Repentance : the one as an Inftrument of accepting Remtjfion of fins, the other as a C^fafinequ^i non : nor on condition of fuch Repentance or New obedience as is perfed, but fuch as is by Grace begun]

All thefefhew, that though they make Faith an Inftrument, yet making Repentance and obedience to be Conditions or Cah~ fa fine <p* non, they yield all that I defire.

48. A R^tius inHebr.13. 16. [The Reafon is good. What-x\foever is available to us to appeafe the wrath of God, that ought the godly ftudioufly to feek. But bounty to the poor is available to appeafe the wrath of God, Therefore they ought ftudioufly to exercife bounty.

W.T)Erki»j. [True Gain, Vol. i.p. 650. Faith muft be con- Pcrklnj.

J, fidcred as a fii*fe 9 or elfe as a way of falvation. Jf as an internal caufeinus t r> only juftifieth and confequentlyfaveth us; If as a Way, it doth not fave alone : for other vertues and works, though they be not caufes, yet are they ways to eternal life, as werl as faith] So page 649* <*5 *i&c> Here is more indeed given to faith, then I do, but I think, no lefs to works.

59. A Lflediiis DiftinEl. Tbeo/.c. 17. p. 73. [The Condition Alftedlus

XjLof the Covenant of Grace is parrly Faith; partly Evangelical obedience or holinefs of life proceeding from faith in Chrift]. .Erp.107.c- 24. Seft. 20. [[Rewarding is either from proportion of merit, or the Grace of the promife (or the promife fake. J In the latter fenfe God rewardeth good works] Page 109. Good works are necefTary by neceffity of precept and means,but not of merit.]

$l.T)Oljander infynepj. Purhr. Theolog. Legdcnfivm Difp. 34. , A Seft.26,36,45,46.47,48.51 .acknowledged works a con- 7 dition required in thofe that fhall be faved (and then it muft needs be required in thofe that (lull be judged to Salvation, that is finally juitified) And that falvation is given as a reward, which the Godly may and muft look at to quicken them in th.ir care : and faith Qthat Chrift will not give that Crown according to the rigid eftimate 0f works, &c. but according to the anological rule of Verity correfpondent to the quality of every ones work, whether j5oodorevil,&c. And he cites Rom. 1.7,8 i Thef.i 5,6 7 and ddds that Chrift will give theCrown of righteoufnefs to the works of the faithful according to the Gofpel, of free Covenant, &x.

5Z. T> ° u - ?><*&*\** fybtf. c.2.3 &c. page 273.brings in the Rob. Bodius.

XVPapifts objc&ing from ^Mat. 1 5 28. Max. 7. 29. Tor this faying go thy ways, &c thus [The Lord faith not, Thy daughter k faved by thy faith, as if it were by a means or inftru-

G g g ment

* 0/ Crutches,

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merit only of attaining that benefit, as you fay, but for this faying as a meritorious Caufe. Anfw i. Confeflion is taken for faith it felf. 2. Faith is here taken in an cbje&ive fenfe, as it figmfieth Chrift apprehended by faith, to whofe only merit tru's benefit is to be afcribed : but by the means of faith-which God requireth as an intermediate Condition on our part to this, that any benefit from his bountiful hand may be obtained, &e. Unlefs that foluti-on pleafe better,which taking the name of faitli properly, faith, that by that Speeeh is not fignified a Caufe, but a Condition on-ly,becaufe all things are promifed to him that believeth; whence it is no wonder, if when God giveth any benefit to the faithful,fce is faid to give it for fatth which he neceffarily requireth in the receiver : Not that he deferveth it by believing, but becaufe God hath promifed it to none but to the believer; and that of meer grace in the Mediator Iefus Chrift, in whom all the promifes are yea and Amen.~\

And cap. 4. v.12,13. p. 521. [Many things are riecefTary to us either as Caufes.or as Conditions^ or as Means, as Inftruments, as Helps, as Props,* by which we may be brought to eternal life: by which either the bars and impediments may be taken away, which block up to us the way anctpaiTage to eternal life, or the neceflary flairs are laid under, for our amending to the height of that fublimity; or elfe riecefTary ftrength is afforded us to go that hard Journey, aneTbcar that hard conflict < or that the ftrength and force of our enemies may be broken and foiled. We have need of Knowledge, Conftancy,Charity, San&ity,Prayers, Good works, &c. But above all thefe we muft feek faith as a certain Epitome and ; Compendium of them all.

Pickfon.

5$.lT*\IcksMinHcb. 9.5. QChrift having now fully paid the JL/ price of Redemption, by that Merit and Efficacy is become and declared the Author,Lord,Donor,and Finifher of eternal life, to all that believe in him, and deliver themfelves up to him for Diicipline.

tdm

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ID em in Uc . 5. t 5. £ He teachech chat there will follow a doible ejfftftf of this Anointing and Prayer. (1. heating) The other Effeil is, If any fpecial fins have caufed the dii'eafeot the lick perfoni God being increased by the fick, and the Presbyters, will forgive them.

If forgivenefs be the ErTeSof Prayer,then Prayer is the Caufe of Forgivenefs: which is more then a Condition.

Idt'nin Itc.% 23. QBecaufe if they wouid admonifh one another and cornel's their fins oae to another,and importune God by prayers for one another, and would be Gods nftrumencs for the converfion ofa-ny erring iinner . then fhould they alfo be his inftrumencsoffaving the foul of their neighbour from death* to which by error he was hating ;and withall they ftiould be Inftru-ments of covering and hiding a multitude of their erring brothers fins; who unleU he had repented, his fins would have been produced in Gods judgement, to Condemnation and death : which now after the admonition of the erring and the repentance of the admoniftied, are covered.

If another man may be an Tnftrument of our pardon, which is an efficient caufe, and chat by other ads befides faith then me thinks, o:her ads of our own may be Conditio s, which is lefs: I flnuli think another man can be no more a Caufe of our pardon, then we may be of our own. And if another do therefore caufe oar pardon becaufe he draws us to converfion, then eon^ vertion u felf would neerlyer caufe ic This therefore is more then 1 affirm Yet I know this Godly Divine faith as much agajnftjuftificationby Works as others. But if the offended Brechreri wilt but read almoft any Proteftant Pivine on the Dadrine of Prayer, they fliall foon find that they generally af-cribc to Prayer more in terms, and as much at leaft in fence, for the obtaining of pardon, as ever I did to any ad of mans what-foever. Sure they who commonly make Prayer a Caufe of forgivenefs , would never have denyed it to be fo much as a meer Condition t and that with fuch indignation as thefe men do.

Ggg 2 54. 7*»fW

(4^>

Junius. s4# jVwm<P*r*UXi. in Htfr. 5.9 [Chrift isbccomethc

X Author of Eternal falvation to all them that obey him, according to that Obedience which being received of the Father, he informeth in the minds of the Godly by the Spirit, In as much as the Promife of falvation is made to Obedience,and bequeathed in the Teftament dt I hrilt dying &c.

Dr.]o.Rey- 55- T^Odor Jo. Reynolds Prelttl. 169. & I70.pag. $59.

nolds. .JlJ 661. expounding 'JMath. 12. 36. By thy words thou

J!j*ltbs}ii(lified,&c. faith, [ The meaning is that all (hall give account when they come to the Tribunal of Chrift, and (hall receive that which they have done in their bodyes, whether good or evil, &c. So that this is the force of Chrifts words, Thou (halt be juftified or condemned according to thy works, among which Words are eminent; if fo be that thy words have been agreeable to Godlynefs, good , profitable and fruitful to thy Lord, thou (halt enter into the joy of thy lord: but if, &c. And Solomon faith molt fit!y to our Caufe, Death and Life are in the hands of the tongue ; Prov. i 8, 21 As thou foweft , fo fhalc thou reap; as he fa id in M.Tully \ For the good ufeof thy Tongue thou (halt reap Eternal life: For the abufed*:ath.

Here is as much in fenfe to the magnifying of Works, and more in words then 1 have faid. Note alfo that he maketh thele phrafes equipollent, [By thy words (halt thou be juftified,] and [ According to thy words or works thou (ha It be juftified. J

————— » -

AT.Wilfon. 59- \4&* Tho. VTUfon in his Dictionary on the word ?u~

XV1 fli ce ^ fakh,that the fufferingsof Chrift, and his facts*

faction to the Father, derived to us by his Imputation of it to

us, is received of us by Faith , and reteined of us by Hope and

Charity r\

And in this »y£mgmat* £ What is that without which we can-not be faved, yet is no caufe of our falvation ? ^nftv. It is good works ; which he no caufe of our falvation ; and yet theEled: which are of years, if they have fpace and time to do them, cannot

(4^3) not be faved with out them: for they be the way to the Kingdom, though not the caufe of reigning.

57. Y^R Gema*rus in the Epitom. of his Loc. Common, per Gcmarrus,

Jl Sihel »w,pag 446. Loc. 44. T Works in refped of the faithful arc not the efficient caule of Eternal Life, but the Antecedent <. ondition necefTary to falvation : whofe certain confc-quent Eternal Life is,not its effed: not the cauie of reigning,but the way of the Kingdom.

And pag. 449. L By Relative Right, God as a juft Judge gi-veth the Reward, not refpeSing what is due to Works of them-felves, but what of Grace he hath promifed to them, and fo hath made himfelf a Debtor of the Reward; as God, as a juft Judge will give the Reward and Crown of Life Eternal to the faithful cxercifing righteoufnefs i becaufe he oweth it for his free Pro-mife made to them that work rightly, by Right of his 1 ruth and inviolable fidelity, Tit. 1. 2. Heb. 1023. and 6, 17 , 18. Mar. 15. 16. Rom. 6. 33. but not on the Right of the worth of the works of righteoufnefs, which are due and imperfect.

Believers alfo are called worthy of the Kingdom of God , zThef. 1.5. but Merit cannot be thence concluded, 1. Becaufe Worthy is of larger fenfe then Merit : foe this is only of ftrid Right: but the other oft belongs ad '-aw.?/*? (favourable judgement) and Equity. For whatsoever is fit and convenient is called Worthy, though Merit be abfent, Mat. 3.8. and 10,1 1.38. In which fenfe Rev. ?. 4.. Believers being fit and meet for the Kingdom , are called Worthy : Becaufe it is the Condition of them that (ball be faved, to do their duty , but not the Merit of falvation ]

£ Afflictions alfo are faid to Effed for us a greater weight of Glory, &c. And thus to effect the weight of Glory is taken for, to be an occafion and condition requifite , which being put (or perforated ) the Cekftial glory will furely follow.]

Pag. 456. [Theneerer ( fubfervient caufe internal) is our M*yftical Union withChrift, and in the 4^/^, the hand of Fairfi which embraceth Chrift, and uniteth us to him, 2 Cor. 11.2,3. Ephef. 3.17. and 5.25, 26, 27. Not by any inward power, as a Natural or Artificial "lnftrument, or by the force of the general

. (4MJ or fpecial form of Faith : But by the free Covenant of the Gofpel r &c. And fo Juftification is an effecl of Faith, as a fupernatural Inftrument and by accident: becaufe we are not juftified by its Internal force of it feif : but by Accident of Oods Prormle freely made to Believers, Mar. 16. i6. * See D.VVhi Alfo pag. 466,367,454. he makes Sanftification one of Gods taker, de pec- ends * in our Juftification, and putteth it in the definition of Ju-ml° ti.T'o " ^'fi catl on as its end, and that muft needs be more excellent then jio!cap.$. v the means, as fuch.

58. -p AhL Ferrius Scholaftic. Orthodox, c.tf.p. 543. £ This

-^ the whole Scripture teacheth,while it excludeth Works

from our iuftification,andteacheth that we are luftihed without

them-. Which u nothing eife bnt th.\t rVork^ do not enter the formal

CAufe of our fuftification."] m

If this be all that the Scripture excludeth Works from, then I may be confident that [ contradict: not any of thofe Scriptures. I know Ferrftu himfelf faith that Faith juftifieth only as a Relation. But I never knew yet what fuch a Faith was, which is a Relation. I took it to bean Adion or Habit : though leafilycon-fefs it is Related to its Objed as other Acts *re.

And here you may fee that it cannot be a proper Inftrumen-tality that thefe Divines afcribe to Faith as to With cation: for a Relation is not fuch a \ Inftrument, nor ts an ct a Relation. I remember Mr. Anth. Burgefs faith (Of luftification, Lect- 21. p. 182. C That Relation wh'ck «* tn their ( infants ) Faith to thrifts Merits^ is the Inftrument by which they obtain Remijjion °f fi n : C S° tnat lt {S *" ucn an Inftrumentaltty as is not proper to Acts or Habits, but the nftrumentality of a Relation of the feed of Faith to hrifts Merits, which can be no proper Inftrument of luftifying Or if they would condefccnd to call it a Moral Inftrument of Receiving Chrift , yet in the explication they would raanifeft that it is its being the Condition, which is its neer-eft intereft in I unification.

$9. Mh[-

C4i5)

59- \AVfculus Lee. Com.of Remifiionof fin, pag. (mihi) Mufculus.

-»-"* 614, 615, 616. having (hewed that Chrift dyed for all, and is a propitiation for the iins of the whole world, which he expounds of all mankind,that are or (hall be in the world from rirft to laft ; be next (hews [_ By what means pardon of fin is obtained, ssfrfiv. Remifsionis wholly free, and not due to our merits, but of meer undeferved Grace : Yet equity it felf requi-reth that it be not conferred or received but by certain means and Conditions Of the Means 1 will fpeak in this Article; of the Conditions in the next. As of Iuftification, fo of Remifsion there is a twofold means to be acknowledged : One In which; the other By Which it is conferred and received. The means In Which, is Chrift, &c. The means By Which is double .- One is by which Remifsion is Given, the other bj which it is Accepted. The means of conferring , the Schoolmen call Applicatory; Uniefs the Merit of Chrift, fay they, be applyed to this c-r that man, no fin is blotted out;feeing it is blotted out only by the vertue of Chrifts Merit : Therefore feeing the Sacraments are the immediate Ap-plyersof Chrifts Pafcion to us, he that will have any fin pardoned, muft have it by fome Sacrament,in Aft or in Defire.- But

we fay (imply , that the means of conferring it, is the word of Grace, by which Remifsion is preached, whether generally and

publikely, or fpeciaily and privately. The means of Taking m

it, is not only whereby we are made capable of this Grace, but whereby we Take it, when its offered. A contrite and humble heart is capable of it: but it is one thing to be Capable and another to Take it. But when we Give this to Faith, that it Ta-

keth Remifsion of fins, we do not exclude confefsion of fin, and Prayer : As good fruits are not excluded, when the Goodnefs of the Tree is commended : nor breathing and voice excluded, when we extol the force of eloquence. When therefore we read 1 Joh. 1. 9. If we confefs our fins,he is faithful and juft to forgive us our fins : we muft not underftandit of a Confefsion which comes not from a belief of the word, by which we are reproved and convinced of fin. And when we pray, Forgive us our debts, I fuppofe it is manifeft that we pray by the Spirit of Faith;

there-

(&)

therefore all this is rightly afcribed to Faith,which by it is performed t.Q.the receiving disgrace of Reconciliation. ]~

4. On what Conditions are fins pardoned ? In Chrift as our only Propitiator, Mediator and Reconciler is the Remifsion of fin offered us by the word of the Gofpel, and the gift of grace and mercy of God is Accepted by Faith. Yet are there certain Conditions without which this grace either is not Attained , or . being Attained is not Retained, t. The firft is true and conllant

Repentance So Chrift faith # (7fl, and fin no more : So faying,

hefignifyeththatitisinvatn forgiven, which after forgivenefs is again committed ; To whit purpofe is a difeafe cured , which being cured, is willfully revoked ? As therefore Remifsion of fin is not obtained without true Repentance . fo being obtained, without the conftant cuftody of this, it is not retained. 2. The fecond Condition is that we be reconciled to our Brethren, againft whom we have finned; and either fatisfie them, if it may be done , or elfe petition them to forgive us. He that hath unjuftly taken away that which is his brothers, doth in vain hope to be forgiven of God, unlefs he reftorethat which is ill gotten, if he can reftore it. Whence is that faying, Sin is not pardoned , till that which was taken away be reftered. He knew this that

faid, If I have defrauded any man, I reftore it fourfold.-

3. The third is that we our felves imitating the clemency of our heavenly Father, do forgive our debtors. Thefe are Conditions, neceffary to the obtaining and Retaining Remifiion of fins; But yet there is no reafon we fhould afcribe to them any Merit of our rightcoufneft, and detract from the grace of God. For we cannot fatufie the juft judgement of God, either by Repenting,or by Reconciling our brother, or by pardoning his faults.

Mufculus 59* \A ^ CH ^ HSin {/*».• 22. i6.pag.530 £So to one and the fame ±\J thing, which is not unufua), two or more C**f es are at " tributed : to wir, the Primary and the Secondary. The Primary Caufes in this bufinefs are the Goodnefs and Truth of God. The Secondary are, the Faith and Obedience of Abraham. To the Primary is to be afcribed both that God did Promife, and that he

Kept

tin)

kept hte Promifes. To the Secondary ( is to be aim-bed) that the truth of Gods Promifes, fo far as they were made to Abrab^m^was not bindred by Abrahams tncredhlity anddifeb?-

Idem in Gen. 15.6. pag. 352. he expoundeth Imputing Faith to Righteoufnefs to be meant £ fo that that which is Imputed to righteoufnefs, be accounted in Head of Righteoufnefs, and be of that force with him to whom it is^proved, chat what ever defers or fins do yetftickintheperfon'juftified, (hall wholly be for given. In this fence is it here Imputed to tsfbrabam to Righteoufnefs, that he believed in God. He had before hefitated tt the Promifes of God, and confidered more the defe& of nature,then the Truth and Power of God : which was altogether blameworthy : But he firmly believed God promifing, fuchaFaith was Imputed to him in ftead of Righteoufnefs: that is, for that Faith he was Reputed Righteous by God , and Abfolved from all his faults. In this fenfedoth the Apoftle ufethis place, Rom. 4^ gs ii manifeft to any that diligently readeth that which he citcth out of Pf*l- ?*« and accommodated to this caufe of Imputed

Righteoufnefs. And wemuftconfider, what was the caufe

that Abrahams faith was fo greatly approved of God,that it was freely Imputed to him to Righteoufnefs. Two caufes of this the Apoftle gives; The firft is the purpofe of Gods grace, whereby he fo from eternity appointed, to juftiSe them that believe in him. ». That futh a Faith gives God the glory of his Truth and Power*

Ii it Faith it felf, or Chrift, that Mu(culw here faith is imputed to rigbttouAcfi *

CO. "V/IR. 3w*/Jtf of TtrmMtk'm his lat* Treat, of Chrifts Mr.&in

Ly * M«di»torfliip. p. 141-faith,C Theft (Faith and Obedience) withouetnyjaltaffetice, I may call the Condition! of this Covenant. Faith whereby the Covenant \% Accepted^ upon the/#fWJ on which itis/fWf/'fW ; and Chrift the Mediator of it Received : Obedience whereby it is Kept,vi*,< in an Evangelical way, inrefpeftof defire and endeavour. This it is which the Pfalmift callcth Keepingoftbe Covenant, Pfai.25.10.and 103.18.

Hhh ' Nor

(ley;

Not a Legal, but an Evangelical Keeping, when the Proiiiifes being believed,there is a ferious defire and endeavour of yielding obedience to all Gods Commandments. ]

Treat.of Myfh Implahtation. pag. 73. £ Faith if it have not Works, is dead, being alone, viz. as to Juftirkation and Salvation. As Ab ahams and Sarahs bodies were faid to be dead ^ in that they were unapt for Generation, Rom. 4.19. Even fo Faith without Works is faid tohedead,inas much as it is unapt and unable to produce thofe defired and intended effects, to juftirie and to fave. True it is, Works are not properly a Caufe of J unification ^ as Faith is commonly faid to be , ( v **- Inttrumentar) yet they are a neceffary Concomitant of that Faith which juftifieth -requifite Qualifications in the perfon juftified.

A. DownaBBC,

61. Y> \(hop George Doftname Treat, of Judication, pag. 15* 13 £ The true meaning of the Queftion,Whether we are juftified by Faith, or by Works > is not as Oppofing the l»n>*r<J grace of Fank^to the Outward At~h of Obedience ^ which indeed are the fruits of Faith : but as oppofing the righteoufnefs of Chrift apprehended by faith to that righteoufnefs which is Inherent inour (elves, and performed by our felves ]]

Pag ;o6. [^According to the Sentence and Rigor of the Law wearefinners : Yet are we according to the Dodrinc of the Gofpel to be called juft and that by a twofold Juftice : 1. And principally by the perfed righteoufnefs of Chrift imputed, &c. 2. By a righteoufnefs begun, &c. ]

Ibid, BelUrmine confeiTeth that our opinion were Right, i£ we did not hold Chrifts righteoufnefs to be the formal Caufe but fatisfa&ion given, &c And we do not hold it the formal? Caufe. ( Rivet, difp. hath the fame Coneeffion.)

Pag. 305. £Tobe formally righteous by C hrifts righteoufnefs knputed, never any of us, for ought! know 9 affirmed. j

£2. Mr.

(419)

6*. \M R. Henrj Ajnfworth on Numbers 14. 34. ±And ye

1V1 Jh*U knotomj breach of Pr*mi(e~\ or my bretcb, thzt *''" Aynf " is, when I break Promife with you, or break off from you , ye WOn ' fliall know how great evil is upon you For when men forfake God, healfoforfakeththem, and breaketh his Covenant with them; that is, performeth not his Promife, which is Cenditio-nal, If men continue in his Faith, Dent. 31.i6S7.Zacb.11.10. Jnd. %.Ram. II, 22.

63. A Rch-Bi(Lop Edwn Sandys Serm at Sirtusberge^ on Arcb-Zt(hf

x\ 2 C or - 6- 2 > *• P a £- * il- L We dp very well know that Sandys. there is no other medicine fave Repentance only, to heal the wounds of our fouls : no other way to reftore our fclves again to our Fathers home, but only, Father % / have finned : no other means to quench the wrathful indignaeion which our fins have caufed to burn and flame as an Oven.but only our tears: though our fins be as red as Scarlet, or as fire, yet being bathed with the water of our eyes, they are fcowred and made as white as fnow.

A id Serm. before the Queen on I fa. 55. pag. 6j. [ The Pa* pills fatisfa&ion is but money matter; and God is fatisfied, not by Gold, but by blood j and with us he is pleafed when our lives are amended. God is pacified by the mending of our manners ; and he that ceafeth from fin,bringeth the wrath of God to an end, faith Laftanttus.

64. A yf R. Tho. Shephard of Neto England in his found Be- Jfr.Sfcpfar4

-^vi liever, as he doth prove that the Dodrine of Jufti-fication before Faith, is Crofs to the whole current of Scripture, and that it is a meer unfound device, to fay that it is Declarative Juftification;ortoourownfenfe and feelings fcro Confcitnii* when we are faid in Scripture to be Judged by faith, it being op-oofed to zhcfiate of unnghteoufnefs going before: pag. 228.&C 107,108. &c (of the Imprefsion 164*): So he makes the main difference between the faith of the Eled and Reprobate to lie in

(4io)

this.that one takes Chrift himfelfto fanSifie and Rule them, and the other do not : and Hire the main differencing part of that faith cannot b_elefs then a Condition of our Juftiflcation. £ Pag. 204,205. Obferve it, that on thefe very terms the Lord tenders grace and mercy, Rom. 5,17. And moft certainly this is one Principal difference between the faith of the Eled and Reprobates, ( and if I miftake not the principal;: The Eleft dofe with Chrift for that end for which the Father offers him , that is, that they might poffefs his Son and all his benefits, and therefore come poor and empty for All. The Reprobates come not for All, but for fo much and no more then will ferve thejr own turn; in mifery they would have Chrift to deliver them, but what care they for fpiricual mercies • In trouble of cocfcience, or after their foul falls into filthy lufts and fins, they come to Chrift to forgive them and comfort them : but what care they for holynefs and a new nature ; Some fins they would have Chrift fave them from, but they regard not redemption from all : They cannot come to Chrift that all the powers of darknefs may be perfectly fubdued, and their own fins and felves, conceits and wills may be led away captive by this mighty Conqueror ; that Chrift inall his Authority, Grace, Peace, Life, Glory, might be for ever advanced in them and by them It was dttftim ; complaint of many of his hearers, that driftum ajfeqm 9 to have Chrift, waspleafing to them ; but />?#; Chnfttm, to follow Chrift , this was heavy. To clofe with Chrifts perfon is fweet to many : but to clofe with his will s and to come to him that he would give them a heart to lye under it, this benefit they defire not: All Chrift is ufelefs and needlefs: but fomething from Chrift is pretious to them.]

Alfopag. 178, 179, (80, 18 ',#*. he (hews that the form of Faith which Uniteth us to Chrift, is the coming of the whole foul to Chrift out of itfelf. And that the Faith on which the Lord Promifeth mercy and falvation, is coming and returning to God. fer 9 3. X*. £4*4. 33, iQ.Jotlz. 12, 13. H$b. J. iyfoh.$. 40,That unbelief being a departinjg from God, faith can be nothing elfe but coming to him; and this is the proper obedience .to the Go-fpel, as Works are to the Law. J And pag. 102, 103, &c. ht foews that in this, Turn>as Chrift is the Good,the term To which, fo fin and world,are the Evil, the term From which we are ealled s that we are turned firft from darknefs and then to Light, and firft

from

from the power of Satan and then to God : Q For how is it pofllble to be turned unto Chrift, and yet then alfo to be turned ro fin and Satan ? Doth it not imply a contradi&ion to be turn, ed toward fin (which r§ ever from Chrift) and yet to be turned toward Chrift cogetl er? J p. 103, He (hews alfo p 100 v8, that in this worKing of Faith by vocation, to unite us to Chrift; 1 here is an aftual Grace removing the Power of fin before habitual or fanftifying Grace, the Spirit doing it immediately by an omnipotent aft, by that which is called actuating moving grace ; Chrift can and muft firft bind the ftrong man and caft him out by this working or actual Grace, before hed wels in the houfcof mans heart by habitual and fandhfying Grace : Aifo that no man fince the fall is a fubjed immediately capable of ftn&ifying or habitual Grace • nor any unregenerate man is in A Next di -fpofition to receive fuch grace; and that the contrary is faife and of affinity with fome grofs points of Arminianifm : Alfo that there is a double refiftancc. 1. To a holy frame. 2. OftheGod of Grace himfelf when he comes to work it, Job 2 r. 14. Ezel{. 24 13 The firft is taken away in that which we caliche Spiritof San&ification after Faith : the fecond is taken away not only in the ait of it,(as by terrors it may be in Reprobates ; .P/Y 66.2.} but in fome meafure in the inward root and difpoiition of it (only in the Eled ) : there being, as hath been faid, no more fepa-ration from fin, at this time required, then fo much as may make the foul come to the Lord to take it away, &cO

( All this is Mr. Tht. Hookers Do&rine too,fo fully expreffed, that I fhall not need to recite his words, I do not undertake to maintain the foundnefs of all this 5 but only I fhew that he mak-eth as much neceflary to our participation of Chrift and his righteoufnefs, andfoto Juftification, as \ do, ) And for the nature of the Juftifying acl; that it is by the Law of Grace, hear what he faith, pag. 254. £ j^What is it in general to juftifie ? Anfw. It is to paJrSergence of Abfolution, to pronounce a fin-ner righteous; it is Gods pardon \ Rcrmftlon of fins, &c There is a double Court, wherein it is pafled. x. Publikely in the Court of heaven, or in the Cwt-r*Bs oftb§ Worl, {for tktrt » ** othwr Conn of havin where Godfpeaks but this.) 2 .Privately in the Court of confeience. By the firft we are juftified indeed from per-fonal guilt,♦ by the fecond we feel our fclves juftified by the removal of confeience guilt] See further, ibil

Hhh 3 45*Mft

(4>*J

65. TV/jR- Rutherford in his Survey of Spiritual Antichrift, ,LV pare 2. p. 62,63. 38,39,40. faith, that though works be not Conditions to be done by our ftrengch , &c yet [ They are of the fame nature with our perfe&ion in heaven, differing but in degrees as grace and glory do : that they are the way to heaven, asfowingistoHarveft, and that Chrift maketh a Pro-mife of Life eternal to him that doth his Commandments ; that they are Conditions without which we cannot be faved • Q Nor is it a Popiih way by Works to fay, We feek Glory, Honour and Immortality by welldoing; Works are not fomuch Conditions of Judication, as Faith is: Yet are they Conditions required in thofc that fhall be faved.] Good Work's are fo Conditions, as they be Graces alfo; It is a new Herefie of the Antinomians to deny a Conditional Gofpel; it is all one as to belye the Holy Ghoftj who faith, He that btkeveth fiallbe faved, and he th*r % &c]

( And how much he valued the notion of Faiths Instrumentality, and whether he judged it a proper 'nftrument, may appear ) Pag. 114. Ll fee no inconvenience to fay, by the Ad: of Faith,as a Conditi n or Inftrument,we receive and apply Chrifts Righteoufneis; and whether ye call it a hand or 1 nftrument, an a& of free grace, a Condition, I judge there is no reafon to contend for words ; fo ye fay not as Cornwall, Salttnarfb, and other Antinomian. c , We are juflified whether we believe or not, and long, yea from eternity, fay forne^ before we believe. ] And that he judged j unification by Faith to be that in Law-fenfe, J have fhewed fully in my Admonition to Mr. Ej/re.

Mr. Richard* 66. 1W' R. Rich. Hooker in hisDifcourfeof Juftification fpeaks Worker. A much this way , Specially endeavouring to prove tnat

the very Paprfts Do&rine herein, though it overthrow the foundation by Confequence ( as islmcfim faith every error in Divinity doth J yet not directly, and therefore that our fore-Fathers in days of Popery might be faved: Read the whole.

67 Mr. Ez,e\ %

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67. A A r - Ez>ek*C*tvcrvrflTxt*t.oi Huh,ctmccrn»ng (he nature A*>. E*«k-lVl 0 f faith, page 13,14. faith [Jultifying faith is a belief Culmwel of the Gofpel. whereby I Receive Chrilt offered to me in the fsnu] Page 15. CGod the Father moved by nothing but his frte Love to mankind loft, hath nude a Deed of Gift or Orifit of his Son Jefus Chrift unto Afar.k^nd^ tf„-»t ivho'otvt r of all M11 kind {hill receive this Gift by a true''and I veiy faith, !h Jl not ;e uh, bu: hive evcrliiving fcrej In luiH y rg fai h it ere 1- required another and more fpecial work, n*mtly to Receive Chnft and Life mh»m,off red in [he Gofpel. Befides the A font of the mind and judgement to the Truth of the Gofpel, we give con lent with oot heart and will,ardlo willingly and gladly Accept.Gods gifc of ChriO:, whereby indeed he 1* become ours and p e his • and fo # we tn h;r» be mid:: partakers 0/2), ;h ; ng< p mining to uk and

Godlinef-3

Page 1 9. C rhu then i*e fee that the very ri ure of fa ; 'h con-fifteth in tbe tide Acceptfuon of Chnft pr^cT-»in.d in tie: Gc-

fp! 0

Page 15*. C^ nu * ^^ ' conceive all Conditional Pronrfes of

the Gofpel arc to be taken, that God doth freely offer Mercy in

what kind fo?ver v ind for fheenj.iyjng ther«.-o ; reqaiics ibme dn~

ti of obedience, 'V our banjds. Now we mail fi ft believe and to

Obey and then enjoy the thing pro mi ted, Src. Moie ou; of h m

m'ghtbe added.

gl.TSr Trefton of Effectual! fa : rh p*g-6s v [there is a double d. Picftom-

JL/{unification : there is a Juftification of the perfen : fo w-as Abraham Juftifkd by faith. But then there is a fecondju-. ftihcicion, a Juft.fication of the fatih tint Abraham hsd ; he Juftified his faith by his wok ; he (hewed that he had not a dead faun, &c. for he added works to his fai!h,,his woiks wroug t togetbec With his faith. So that if the Q^eftion be whether Abraham wxi an Hypocrite? hu tyorksjufttfifd him that he was n»rte. If the Queftion be, Whether Abraham was a (inner ? his faitb Jultifkth him, and (heweth that he was made Righteoui through faith. So there is a Juft ficafconof theperfoa,tnd a Juftification of the

fiitto

fslth of the perfor, As when a man ts faid to juftifie fuch an Action m foch a €aufr t the meaning is not chat he will make that juft which was ijnjuft before, but he will mike it appear to be jutt, &c

TTEre note thatD.iV*j?0»ufeth the old diftinclion of chejtlf*

JtAfication of the perfon &caufe,but the fenfe of it is not is if the

latter alfo were not a Juftification of the perfon too * lor, as Mr,

#/W/Mfcwel(beweth,the perfon is Juftified in &bythejufufica*

doc of his Caufe, Bur the meaning of the diftinSton i§,tbac one is

fo un? verfal ajuftificattofythat the perfon may be faid (imply to be

Juftified by it % The .other is but a particular Juftifkatjon, and the

perfon is juftified by it but only^s to this Caufe, and not (imply

md sbfoiuceiy. And fo when we 6rft Believe our perfons are

'made Juft of unjuft without works, being freely pardoned by

Cbrift, And when we come to Judgement, if the general charge

be brought againft us that we are (inners, our works are not thae

Righttoufaefs that muft Jullifie us igatnft that charge j bug

pardon through Chnfts fatisfaelion. If it be Repjyed, that wt?

are Infidels, or Rebels againft the Redeemer, and therefore have

no Right in that fatisfaelion, according to the Mew Covenant j

our hizh and repentance and fincere fubjecHion to Chrift mult

Juftifie* us as our Righteouihefs tn opposition to that panjculag

Accufetion : If u be faid that we are Hypocrites snd did but pre*

tend to believe, our Works may juftifie our faith to be (incere,

Andthae this is Dr. Preftons rrseaning s is plain in hi$ words when

hg fekh Abrahams wrkj jvjlijiedhm tb*t he Hm/ »<? Hypocrite \

fa dm be judged that this which he calleth Justification of the

CWs»w*sjuft*ficationoftbe man himfelf a* to that Caufe,

Mi m our cafe, falvtttoa depends much on that Caufe,

IDtm Trest, of faith page 44i4^&c, [So that iff foouid define ]uihffwgU%th to you f <t may be thus described, h is a grace or habit imuled into the foul, whereby we are enabled to befievef not only that the Mtfftm is offered co us, bur alfo to rike and receive him as a Lord and Saviour, that is, both to be faved by him, and to obey him, Mark it, I put them together, to take him as a

Lord

Lord,and is a Saviour. For you (hall find that in the ordinary phrafe of Scripture thefe two are put together, Jefus thrift, our Lord and Saviour 1 Therefore we muft cake heed of dhjoyning thofe that God hath joyhed together; we muft take Cbnft as well for a Lord as a Saviour. Let a man do this,and he may bs aflured that his faith ua, Juflifjingfaith. Therefore mark it diligently, If a man will take Chrift as a Saviour only, that will not ferve thy turn : Chrift giveth not himfelf to any upon that Condition, only to fave him, but we muft tike him as a Lord too, to be fubjeel to him, to obeyhirn, &c] Page 47. [ The object of this faith is Chrift, as I told you before ; and herein this is to be marked, that a man muft firft take Chrift himfelf.and after, the Priviledges that come by him. And this point I could wifti were more preft by our Divines, and that our hearers would* morz intend it, &c] #

Page a 1. QSo I fay,when all thefe concur, the Match is now made,and you are Juftified.]

Of effectual faith p.92, Now faith is nothing bu: this: we come, and tell you that Chrift is offered, if you will be content to let all thefe things go,and to turn your hearts to him;then the whole bent of a mans mind is turned the contrary way, and fee upon Chrift ; this is fuch a Faith indeed, 8cc.~] QNow if we were not miftakeninit,there would benoqueftion of this. We chink that faith is nothing but a petfwafion that our (ins are forgiven, a per-fwafion that the promifes are true,and the Scripture true, a per-fwafion that Chrift dyed for ray fins; And thence it is that men are apt to be deceived in it. If they cook faitbasitis in it felf, A Marriage of our felves to Chrift with all our heart and affections, when he hath given himfelf to us as in Marriage, and we are given to him ; to doing this we fhouid never be deceived.]

Of New Cove nant jpage 317, U 8. [You muft know there is a twofold Covenant, One or work*, Another of grace, &c. The Covenant of Grace runs in thefe terms [Thou (hale Believe; thou fnalt take my fon for thy Lord and Saviour, and thou fhslc likewfe Receive the Gift of Righceoufnefs, which was wrought byhtmf»ran Abfolution for thy fins, for a Reconciliation with me ; and thereupon thou (halt grow up in Love and Obedience

(^26)

towards me,Then will I be thy God, and thou (halt toe my people]" This'iS the Covenant of grace] &c,

(But I have mentioned thcte and other places of Dr. Preftontot-metiy and referred to more, which I had rather were read in him together, then recited imperfectly by me..)

M.Scudder. 50; \/f r - Scudder in his book called The Chriftians datlywal^ JLVip.i L9 .faith fo punctually the lame as I about the Nature of Justifying faith, that it may rather make the Reader think that I borrowed what I lay thence,then that I Contradict him (though indeed I obferved it not till lately,) The words are thefe iollowing^

£i. Therefore do not conceive that to be faith which is no faith, nor yet that be no faith which is faith. You may know wherein true faving faith confiHs by this which followeth. IVhereas (man being fallen into a ftate or Condemnation by real* n of (in, thereby breaking the Covenant of works) it pleafed God to ordain a new Covenant, the Covenant of Grace, eltbalifhing it Jn his enly fen JeiusChrift made man, exprefling the full tenour of this his Covenant in the Gofpel wherein he makech a gratious and free offer of Chritt, in whom this Covenant is eftabliftied together with the Covenant it felf,unto man j Now when a man underitanding this offer, giveth credit unto it, and affenteth to it, becaufe it is. true, and ap-provethit, and confentethtoit, both becaufe it is good for him to embrace it, and becaufe it is the Will and Commandment of God, and is one Condition in the Covenant, that he fhould confent for his part and truft to it: when a man receiveth Chrift thus offered, together with the whole Covenant in every branch of it, refolving to jeft on that part of the Covenant made and promifed on Gods part, and to fiand to every branch of the Covenant to be performed on his part, thus to embrace the Covenant of Grace and to receive Chriitin whom it is confirmed,is to believe.

This offer of CUrift and the receiving him by faith may clearly b£ expreiTed by an offer of peace and. favour, made by a King unto a woman that is a rebellious Subject, by making-offer of a marriage between her and his only Son, the heir apparent to the Crown, who to make way to this match undertakes by his fathers appointment to make full fatisfaction to his fathers Juttice in her behalf, and to make her every way fit to be a daughter to a King.

And

(427) And for the eflfifling this mitch between them , the Son with the confent and appointment of hit Ftther, fendethhis chief fer-vams a woing to this unworthy woman, making offer of marriage in their mifters behalf, with the dearelt proofs of their matters good will to her, and with the greateftearneftnefsand entreaties to obtain her good will that may be ; this woman being at firft a Ward or bondwoman unto this Kings Sons mortal enemy,and being in love with bafe flaves like her felf, companions in her re-•beilion, may happily fet light by this offer : or if (ha conlider well of ir, (h« may doubt of the truth of this offer : the match being fo unequal and fo unlikely on her pare, (he being fo bafe and fo unworthy, may think the motion to be too good to be true : yet if upon more advifed thoughts, (he doth fee and believe that there is fuch a one as the Kings Son, and believeth that he is in earned and would match with her: and confidereth alfg that it (hall be good for her co forfake all others and take him* now when (he can bring her felf to believe this, though (he cometh to it with much difficulty, and when withal (he givetha trueand hearty confent to have him, and to forfake all others and to take him as he i?,eo obey him as her Lord,md to take part wi h htm in all Conditions better or worfe, though (he come to this refoluti-on with much ado, then the match is as good as made between them; for hereupon foliowech the mutual plighting of their troaths each to other. The application iseafiethroughout. I will only apply fo much as is for my purpofe ro (hew the nature of 3 H fttf]i n g Faith. God offers his only begotten Son Jefus Chrift, yea Chrift J efus by his Minillers offers himfelf in the Go* fpel unto rebellious man to match with him, only on this Condition, that for(aking his kindred and Fathers houfe,forfaking all chat he is in himfelf he will receive toim as his heady ht*shnd y Lord and Saviour ; rrow when any man underftandeth this morion fofar as ro affent and confent unto it, and to recdve Chrift and cleave to him ; then he believech co filvacion : then the match is made between Chrift and that man, then they are hand-fafted and be -trothed, nay married, and are no longer two, bu: are become oneSpirir. By all this you may fee that in faving Faith there are two A3*, i. An affent to the Vrurhof the Go fpel, and that not only in general believing that there is a Chrift,believing alfo what manner of perfon he is, and upon what condition he offei-

cth himfelf to man to fave him : but alfo believing that this Chrift gracioufly ofifereth his love and himfelf to a mansfelf in particular. The fecond ad is an approbation and liking well of this offer of Chrift, with confenting and hearty faying I to the faid offer, refolving to take him wholly axd full] as he n , accepting of him according to the fulltenour of the marriage-Covenant, not only as a mans Saviour for to defend and (belter him from evil, and to fave him and bring him to glory ; but as ha head, to be rated bj him as hn Lord t*.nd King , to rvorfiip and obey* hm\ -believing in him not only as his Prieft to fatisfie for him, but alfo as his Prophet to teach, and as his King to Govern him ; cleaving to him in all eftates, taking part with him in all the evils that accompany the profeftion of Chrifts name, as well as in the good ; the flrft ad is not enough to fave any ; the fecond ad cannot bt without the former ; where both thefe are . there is a right receiving of the t ofpel, there is true Faith; the principal matter lyeth in theconfent and determination of the Will in receiving of Chrift ; which that it may be without exception, know with what manner of will you muft confent and receive Chrift. ] So far Mr, Scudder. Read him farther on in that place.

70. .TNR. Sam. Bolton , Bounds of Chriftian freedom, pag. 5*;S.Bokcn. JL/ 278, 279,280,285. [1. Though Chrift have pur-chafed all Good things for us, yerwill God beftow them in a # way of feeking,* Ez,tk- s6. 37. 2.Though God will beftow thefe things in a way of believing and praying , yet they are not the pnrchafe of our prayers, but the gift of his own mercy. And I appeal to any, whether ever they heard any confeientious Mini-fter fay, that praying was the Meriting Caufe of any Mercy ? Did ever any fay that duty had any caufal influence into the comparing of mercy r Hath it not ftill been held up as a fubfervient means? &c] O bj. Bu: it may be it will be faid, If thefe things are freely promifed , why is there then a Condition required to cfee beftowing of them ? slnf\\\ 1. Some fay, that though Gods Pr.omifes are free inf.eri^ in refped of the making of them , yet

they

(4 2 9) they are Conditional infmo effe, in refpect of the performance of them-; though'they are made out of meer mercy , yet they are performed in relation to our fubfervient duty And if we do bun fubjoyn this to it, that the fubfervient Condition or duty which is pre-required to the performance of thePromife, is nothing of our bringing,butfirft of Gods bellowing,! do not fe how this may any way intrench upon the freenefs of Gods grac^ either in making or in performing the Promife ; Rev. 21.6. He <:eiis us he will give to him that is athirft. Here is a Condition or Qualification; and yet this doth not intrench on the freenefs o grace. Notwithstanding this qualification, he tells us, he gives to him that is a third : and what can be freer then gift?]

Obj. But it may be it will be faid, that can be no precedent Condition to Grace and Juftihcation, which is a fubfequent fruit of grace and Juftification; but to perform duty acceptably, is a fubfequent fruit of our Iufhfication , therefore, &c. ( See further.)

I (hail propound a few things to be ferioufly and throughly considered on. 1. Whether thefe things laid down«iay not be both precedent Conditions , and alio fubfequent fruits of grace : Efpecially if you look on them as Conditions of Gods bellowing, &C.3

And pag. 289. he fpeaks of the feveral periods of r unification, thus Q As 1. we'may be faid to be Juitified in Decree, &c. 2 Me-ritorioufly,in the death of Chrift. 3. Actually, and fo we are ju-ftified when we come to berieve. 4. In the Court of confeience, when we come to be Aijured.- 5. Ter fatly ; and fo we are 'u- ?tr f<& i*l& ftified when we are glorified,*hen Chrift (hall prefent his Spoufe £ wJ7^S without either fpot or wrinkle, or any fuch thing, when the/^

Church (hall be all fair without fpot or fin if which be not

admitted, the order of Scripture will feem to be inverted, and we (hall run from Gods revealed Will, to (Sods fecret Will, yea. and a man may ftand actually juftified by this opinion, while (ie ftands adually under the power, reign, and rage of Satan and fin.

( Read further his excellent difcourfe, to prove that we may and mutt make Heaven our end in our duties; and confequently that duties are means to that end, and therefore thefincere per-

(43«) formancc of them can be no left then a meer Condition fine qua

tiott,

Mr. Arthur Pent.

71. TV/lR. ArthurDent ,in bisCatechifm defines Iviftification ^ to be QAcleanfwg and Renewing of our nature by the Spirit of God.]

I his muft needs comprehend San&ifkation in it. I cite it not as Iuftifying it, but to (hew that he faith more then I do, in the point in hand.

Mr. Sam.

Crotnr.

72. 1\/IR- Sam, C roo k,i Guide to Bleflednefs, pag. 201. 1Vj - I 2. (TheElecl) being in Chrift, they and their Works (hall not undergo the ftrict Tryal of the Law (imply in it felf, but as the obedience thereof proveth them to be true partakers of the grace of the G ofpel 3 (This is the fubfervient Ju-(hfication by Works at judgement which I affert.) So pag.202. £ The Eled (hall be pronounced juft.Becaufe their'Good works, though Imperfed, do approve their Faith,whereby they lay hold on Chrift and his meritorious righteoufnefs, to be a true Faith,as working by love, in all parts of obedience. ] (We are juftified thcn,*Becaufe of the Atteftation of wor s.^

Ravanellu :

73. 1> Avanellut in his Bibliothec. in verba [Remiflio faith, -"^ that Q The InftrumentaJ Caufe of Remifiion is manifold .1. Generally, all Uodiy men, who by the example of a holy life, and by holy Admonition do turn (inners from an ilj way, and confequently obtain them pardon of (in, lam. 5. 20. (Then turning itje/fmuft be as much a Caufe) 2, Specially, Paftors who Preacfrthe C ofpel-Doctrine of Remiflion of (ins, Mar. 16.19. and 8.18. in which places Paftors are faid to forgive (ins, not by their own authority which is Gods prerogative, but as they are Gods Minifters, and Preachers of the word or Gofpel. See to this fenfe, Luk. 1. 76,77.and 24. 47. ssfct. 1 3. 58. and 26. 18. And fo the Preaching of the Gofpel, Rom. 1.16. 3. The Sacraments, that is, Bapcifm and the.Lords Supper, &c. 4. Faith by

which

(43 0 which wc receive Remiffion of fins, offered us in the preaching of theGofpel. 5. Prayers, both our own and others for us ; fpecially the prayers of the Minifters of tht Church, j See him al-foin verbo \Ref,pifcentia-~\

(Here is more faid then ever I did , in rhat he maketh them no lefs then caufes.j

74. f~^Hriffopb. TezeUut in <]enef.<\. />*£. 92,93 faith, Q if Tcxlfus.

VwJ thou artgood % or if thoudoeft \x>tll^ thou fhalc have deliverance, or Remiilion, or Acceptation, that is, of thy perfon , and of thy facrrxe, that is, Thou and thy worfhip (hall be Accepted with Uod. For Acceptation is oppofed to Reje&ion; and by the name of goodnefs or well-doing, is meant our whole con-verfation,or whole Chriftian life,which confifteth in daily Confef-fion of fin, and in Faith and a good confeience. For in fayings about good Works, we muftever comprehend Faith, without which, neither the perfon nor the Works pleafe God. J vid. nltr.

75. jyUcanusLoc. C"».£oc. 38.S-.io.pag. 430. £Of what Bticanus.

•U things (hall we be judged? Anfrv. Of every ones faith and infidelity by the erTe£s of each.]

Pag. 431. Comejeb/eJfed,&c To which he will fubjoyn a mention of the caufe, from the fruits of Faith arguing that caufe, that is from the Works of mercy, &c]

# Pag. 432. £ According to what Law whTChrift pafs the Sentence ? Anfw. Though the Godly (hall be Abfolved even by the voice of the Law, in as much as Chrift hath fulfilled it for them; and by the fame Law which threatneth damnation to every fin, (hall the wicked be damned; Yet not fo much the voice of the Law, as of the Gofpel whkh the Apoftles preached, (hall be the Rule of the laft Judgement : according to that Job. 3.36. & i2.4%.Rom,2.i6 For the Sentence at that univerfal Iudgement will be no other thing then the manifeftation or declaration of the Sentence already pronounced in this Life by the Miniftery of the word,of the luftification and condemnation of particular per-foBs.3 (Note

( Note here , that if it be fpecialty the Gofpel that men fhall be judged by as the Rule, and it be mens Works and Faith that is to be enquired after (fnough one were only in fubordination to the other) it muft needs follow that he that hath Faith and Works, will be juftifie*d by them at that Indgemenr,agairft the charge of Infidelity and Rebellion. And the Gofpel Conditions muft needs be the matter of the Iudgement ,if the Gofpel be the Rule of "it. And thcreore he thac now hath the Gofpel conditions or fal/ation, Onl!then be Judged to falvation on that account, ( for the Merits and free gift of Chrift as the ground : ) And to Iudge then to falvation is to luftifie : And our Divines commonly confefs that fincere Obedience, Repentance, Love, are Gofpel conditions of falvation \ therefore when men are judged by the Gofpel, and it is enquired whotiath thefe Gofpel conditions, fo fat will they be the very matter of mens Righteoufnefs to Juttifl-cation.

Mr. Vhke. I 6 * ]V/I^' Pin ^ * n *" s exce ^ ent Serm ' °f facere Love to X Chrift, onJ.uk* 14. 26. p. 14 &c. Math.iol 37. He that loveth Father or Mother more then me, i* not Worthy of me ; Ala?, you will fay, No more is he that loveth him infinitely better then his Father and Mother ; Yes, fuch a one is worthy of him; Not indeed, wt:h fuch a worthynefs as God may Expect, but with fuch a wonhynefs as he in Juftice may Accept : not with fuch a worthynefs by which he may deferve Chrift , for theft he would have no need of him, feeing that worthynefs might as well immediately anfwer. the Juftice of God without Chrift : but with fuch a wQithynefs as may fit him,having need of Chrift,ahd Chrift being freely given him, to receive him. What kind of worthynefs is that ? It is the worthynefc of Faith Working by love, cortfift-ing'in a through fenfe of the extream roifery of our greateft hap-pineis without Chrift, in a clear perforation of the incomparable worth of thofe things which We are promifed in Chrift, and in a weIl : a<ivifedRefolution to do or fuffcr any thing;that we maybe aflured of our part in them. Butalafs what worthynefe is there in aliens ? feeing that whatfoever we can poflibly doorfuffer for ChrHt in this life, is not worthy to be compared with the glory which Hull b« revealed. I anfwer, there can be indeed no meritorious

(433)

ikorious worthynefs, in ill this: but there ts an Acceptable wor-thynefc: for by acceptance he is worthy of whaWbever God doth Tor him, who in fome good meafure underftands the worth of his benefits,and takes them to heart, defiring and endeavoring to give him all the glory which he intended for himfelf in bellowing them. The principal thing God intends in doing gOrd to any of his Creatures u the glory ofhU Qoodnefs ; If therefore his Creature acknowledge hisgoodnefsproportionably in his benefits.de-firingto value them allTingle at that high pnce, and in comparison one above another prepoftionably as the Donor would have be fhould,he reftores to God that which he aimed at in his bene-firs, and i< worthy of them with that worthincfs which a Creator may expeft from a Creature; Seeing an infinite Creator which had nt ed of nothing, cannot expect any thing from a finite crea-ture,having noting but what he firft beftowed upon it, but the Glory ofha benefits.

Now the gteateft matter, containing inic infinite variety of wonders, wh'ch God from all eternity hath contrived, &c. to get himfelf an infi »ire nufsof glory, was the fending his own Son , &c, Thisbein? fo, whofoevens admitted to fee what is the fel-lo.vftiipof the'myft-rle which from the beginning of the world hith been hid in God , if he be fo caughr up with admiration of it, chat he grow prefencly in:o a loathing of all his other happi-cefs incomparifon of thi? -, if at the figheof fuch a Concourfe of wonders, he be fd rav died'out of himfelf, that he care not whaC become of whac he moft dated on before, fo'that he may gee his part m that fellowship; I fay, fuch a one is Worthy of Ckrift, be* caufe he gives God thit glory Which Ckri(t meant to procure him ; and therefore it will ftand boh with his Wifdomand Juftice to allot fuch a one bis portion out of thofe unfearchable riches of Chnft ]

( Read one leaf m re in the Author, well wonh the perufing. Here U another Reafon given of our Intereit in Chtifl:, then the Inftrumentaluy of an ad; and another kind of Faith defciibed, then what confifteth but in one acl, or excludeth Lo ve,Refolution, contemp: of the world, &c.

f434>

DR. Jackson (whom I have never heard excepted a-gainft in this point, though in fome other) of fa-ving Faith. Sed. 2. cap. d.pag. 206,207. [ Saint Taul as is declared at large before) includes Works in Faith, which Saint james takes as he found it in unfruitful hearers deftitute of good Works,] If by the Kingdom of heaven ( Math. 5.19,20. ) be meant the Kingdom of Grace, the Argument is moreftrong then otherwife it would be : howfoever ftrong it is, and not impeached by this reply , That fuch obfervance of the Commandments as is here required,is necefTary to fan&ificationorfalvation, not to Juftification. That it fhould be more necefTary to one of thefe then to another,implyes a contradiction in the terms well exprefled and equally compared , as it doth to our Saviours pur-pofe to fay, that Works are !efs necefTary before Juftification ihen after it. A man in that he is juftificd, is the immediate heir of falvation, at leaft acquitted from the fentence of death : Now if we affirm fuch righteoufnefs more necefTary after he is juftifi-ed then before,we fhall in Congruity grant that Works win heaven, and Faith only delivers from hell.; &c. Or if Faith without Works obtain Iuftification, having Iuftifi-

fofelfworT' €< * U5j ^ a ^ * c not muc ^ more w ^ tnout tnem ^ a y ^ ure h°ld on fol~ ingbythe name vation, &c. Suppofe a man dye in the very inftant wherein he is af Work%. luftified ? None would doubt of abfolution or falvation. Is he then faved with works or without them ? If without them, our Saviours Rule doth fail us, &c. If with them, their prefence is necefTary to Iuftification, and in order of nature before it, becaufe necefTary ere he can be capable of entering into the Kingdom of heaven , as performance of every Condition is in nature precedent to the accomplifhment of what is not promifed without it. Again, no man denyes but Faith inherent in order of nature goes before Iuftification in that fenfe we take it, yet luftifying Faith neceflarily includes fuch Works in it as lames requires, at leaft a preparation or immediate promptnefs of mind to do them ; and more then fo was not in the work of Abraham^ which he commends &c. ] Pag. 210. More Arguments I need notufe; for every obfervant Reader may furnifh himfelf with

plenty

plenty, all Demonftrative that Works taken as lames meant, not for the'ador operation only,but either for the ad or proinptitude to it, are neccflary to Iuftification ( not before men, but before God; and in order of nature precedent.]

The infallible confequence of thefe deductions is , that between St.Pauis faith, and St. James's Iuftification , there muft be Works intermediate 5 of what kind it skills not,l> they be done in Faith.] ( See next the order of Works.) £ If we then compare the ads or operations of Faith among themfelves, according to the fame ftrength or equal degrees of fidelity in doing Gods will, the effedual application of Chrifts Merits is but a branch of the former uniformity in working required by St. lames • neither neceiTarily, nor ordinarily the firft, either in order of nature qr time, whether we fpeak of application adual and exprefs , or of implicite and potential J &c.

Pag. 215. Now if by fuch works as the heathens or Auditors of the Law not yet fandified, often pradifed , much more by thofe works which accompany true and lively Faith, we may in a higher degree of the fame fenfe, be accounted juftified ; that is, Apprbveable in the fight of God> or Paffivery capable of a final ADfo!ution,orerTedual Iuftification. And this was all Saint lames meant in that AfTertion. Q Ye fee then how that a man of works is juftified and not of faith only ;] which words are but equivalent to the like p-ecedent, verf. 14. £ What availeth it , &c. can 'Faith fave him ; ] The conclufipn intended in both places, as in that whole dilcourfe, was no more but thus : No man may pre-fume he is already in the ftate of Iuftification or falvation , un-lefs he find himfelf unpartially devoted to good works of every kind ]

Pag. 216 £Did c t.T^/then ever affirm that a man could be faved or juftified without fuch works > No •. he alway fuppofed them as a qualification rrioft necefTary in the party which expe-d:^d final Abfolution, or benefit of God general pardon]

Pag. 2*7. [^ The leeming Contradidion between thefc two great Apoftles is hence eafily and clearly thus dilTo.. ed S fames affirming we are juftified by works, and not by Faith Jone/peaks of the Paflive qualification in the fubjed or party.to be juftified or made capable of Abfolute approbation or final Abfolution.

Kkk 2 This

(436)

Thte Qualification fuppofed, Saint Paul fpeaks of the Application pf the Sentence, or of the ground of our plea for Abfolu« tion 2

ZuingHu?. 7§» ijTVinglim takes Faith, Hope and Love to be all one, £ J and therefore mult needs hold that hope and Love Tu-ftifie as well as Faith. Tom.z. de vera & falfa Rdig.foL 224. [For he that hath faith^ Cod is in him, and he in God. But let any fay, This belongs to charity which you afcribe to faith : It mull be coniidered, that faith is diverfly taken in the holy Scriptures: firftfor Credulity: then for Firmnefs: and then for Affiance on God ; and of this alone it rauft be underftood that faith faveth. And now tfcey that underftand not that Faith, Hope and Charity are the fame thing to wit, this Affiance in God, (hall be conftrai-ned to let many knots in Scripture pafs unrefolved. And this lhall be made manifeft by Scriptures. We are faved by Hope, Rom 8. and Rom. 4. Faith is imputed to a Believer to Righteoufnefs. If therefore Hope fave, and Faith fave, Faith and Hope muft be the fame thing. Nor let it move any man, that fometime Hope is otherwifefpokenof then Faith ; For there Faith is not taken for Affiance in God ; but cither for any Credulity or Firmnefs, or Truth. So charity, &c ~]

Pag. 225. £Moreover,all that Affiance of mans heart on God, is fometime called Faith, fometime Hope and Charity • and whether you Love, Hope, orTruft, it is nothing elfe but Piety towards God. Hence it is that though Piety alone comprehend thefe three, Faith is taken for Charity, and Hope forFaith.] ( He here anfwers the objection, that the Apoftle diftinguifheth them,

And in his Apolog. againft Luther, Tom. 2. pag. 370. [_ And this (Faithj is nothing elfe then that Conftitution of mans mind, by which we commit our felves wholly to God, For in this manner, and upon thefe Conditions hath the Almighty God entred Covenant with all the company and number of the faithful, that they adore him alone,worfhip him alone,and adhere to him alone as the only ;od, &c And this Covenant can in no wife be changed, &c. whence it is manifeft alfo that that Faith, whereby we

truft

truft in Iefus Chrift our Lord,is properly convcrfant about his Divinity, and is built on it, and refteth on it J

And Fidei Chriftian. Expof Tom. 2. pag. 557. he faith, That faith and works are but as Confilium &fatlitm, Confutation and Adion.

79. T Will draw towards the end as I began, with thofe Tefti-

X monies that have many in one- Thofe Divines of the A ,

late AfTembly at Wefiminfter^ that wrote the Annotations on the ttouivinesot Bible, fay thus on I fa. 1. 16. £ If the foulnefs of your hands be the Ajfembiy. that which hinders the Acceptance of your fervices, and the fuc-cefs of your fuites, then muft you wafh aud cleanfe them, ere you can hope to have gracious Acceptance of the one, or effe&ual audience for the other, vcrf. 18. A gracious invitation with offer and promife of Reconcilement,Re-miffion of forepart tranfgrefiions, and reftitution of former blef-fings and benefits, upon fnch Reformation as was before here required ] See them more fully on I fa. 55 1. on the word [ Buy]: and on verf. 3 £ On 'Jfti&rk^ 7.29. [_For this faying ] For fo excellent a Faith, To admirably exprefsing it felf in confidence and humility : all which importeth not her Merit, bnt his mercy, crowning his own graces in her.]

80. '""THe laftTeftimony ofthe eighty (hall be of that moft Tbesynodof -^ Learned, Judicious, Orthodox Synod of Dort : and in Dort. jfcciaUy particular of our own Brittifh Divines in their fuffrage Ad Art. ths Brittifh 5. part. 2. page 198. (!mprej.\6ic.) Th 2. [Becaufe San- Di%dm9 * dification the companion of Justification confifteth not without a Purpofe of obedience, which habitual Furpofe though interrupted by many falls, is fuffieient to the Eleft, to the keeping ofthe (tate oflnftificationfafe in it felf : but to the prefent comfort of Affiance, there is necefTarily required fuch an Actual Purpofe.]

(Here the keeping fafe or continuing our ftate of Juftification is afcribed to SancYification or an habitual Purpofe of obedience: which can be in no fenfe below that of a Condition that I know

of;

Kkk 3 $Q,

SoTkef. 3 &4, 5 page I92,i93, 1 94- [The fame Regenc rate and Juitified Perions do fometime by their own fault fall into hamous fins, and hereby incur the paternal Indignation of God, contract a damnable guilr # lofe their prefent aptitude to enter into the Kingdom of heaven, &c. They contract a damnable guilt, fo that while they perfift in that ftate without Repentance, they neither ought nor can otherwife perfwade themfelves then that they are obnoxious to death. If ye live after theflejh^yejhall dye. For they are bound under a Capital Crime,by whofe defed they are liable to Death according to Gods Ordination, though . they be not yet delivered to Death, nor (hall be if we refped Gods fatherly love ; but (hall be firft rtfcued from this fin, that Jo they may be refcued from the Guilt of Death. Laftly,in their prefent condition they lofe their aptitude to enter into the Kingdom of Heaven; becaufe nothing (hall enter into that Kingdom that defileth or worketh abomination. For the heavenly Crown is put only on them who have fought a good fight, and have fi-rnfhed their Courfe in faith and holinefs. He is therefore unfit to poffefs this Crown who yet fticketh in the works ofimpiety.

T^/^.Gods unchanged Ordination requireth,that a believer thus exorbitant, (hall firft return into the way by a renewed acl: of Faith and Repentance, before he can be brought to the end

oftheway, that is the Kingdom of heaven If therefore

any one go on in a way contrary to Gods ordination, as that broad way of uncleanefs and impenitency, which leadeth ftrait to hell, he can never in that manner come to heaven. Yea if death (hall take him wandering in that wrong way, he cannot but fall into eternal death. This \s the perpetual and clear voice of Scripture, Luke 13- 3« i £V.£.o. They are vain therefore that imagine that an ele& man wallowing in fuch crimes, and 4b dying, (hall yet be faved by force of Election. For the falvation is indeed certain and firm on Gods Decree : but by the lame Decree of God, it is certain only by the way of Faith, Repentance and

Holinefs. Heb. 12.14. lTim 2 19— If any of thefe be

wanting and the contrary be in an Eled man, there feems on both parts to ftand a certain Impoflilility ; For Example, It is impofiible that Paul an Ele6t man perifh : It is impoffible alfo that Paul?, Blafphemer againft Chrift and an unbeliever, (hould not perifh, if he dye in that ftate. Or it is impoflible that Dxvti

an

.(439) an Elect roan perifli : It is impofsiblc but that David an Adulterer and murderer fhould peri(hi if death find him impenitent. But Gods providence and mercy eafily loofeth this knot, by feeing that no Eled man dye in that itate , in which he fhould be (hut out of heaven according to any Ordination of Gods will]

Tbef 5. In the fpace between the contracting of guilt by grievous fin, and the renewed ad of Faith and Repentance,fuch a finner ftandeth by his own Merit to be damned , but by Chrifts merits and Gods firme purpofe, to be Abfolved : but not actually Abfolved, before by excited Faith and Repentance, he have obtained pardon.]

Of the Merit of damnation for fuch a fin, there can be no que-ftion,(?4/. 5.21. Yet under fuch Guilt, the Condition of Believers and wicked men is not the fame. To Believers the blood of Chrift is like an Antidote prepared, and fet clofe by, which as their Faith awaketh, they may ufe for the overcoming of this deadly poylbn. But to unbelievers, there is wanting this internal Principle, to wit, Faith, without which the Remedy is, as it were, fet far of, and cannot be made their own, and a&ually apply-

ed -Hence God hath appointed this order, that the Ads of

Repentance (hall go before the benefit of Pardon 7>fal. 32.3. I made known to thee my fin, and hid not my unrighteoufnefs • I faid I will confefs to the Lord my unrighteoufnefs,and thou for-gaveft the iniquity of my fin. And £^£.18.27 .When the wicked turnethfrom his wickednefs,which he wrought,he dial make alive his own foul. If therefore any would know the very moment in which a man is actually abfolved from the guilt contracted by grieveous fin; Cyprian feems to (hew it clearly in thefe words : When I fee thee fighing before God, I doubt not but the Spirit of God is breathing on thee (or helping) • when I fee thee weeping, I perceive him pardoning ] The like Doctrine of the Synod; fee AEIM Art. 5. Tb. 3>4,5' 6 ,7>8.

( In all this it appeareth that they take holynefs and fincere obedience as an absolutely neceffary Condition of continuing or not lofing our ftate of Juftirlcation and Salvation. And that as great fins do actually bring guilt of death, and make uncapable of falvation till we return by Repentance, fo if God (hould permit us totally to fall from Sanftirlcation, we fhould thereby fail

aha

'(440) alfo from our (late of Juftification and falvation ; and that as God hath decreed that we fhall not fall from juftification,fo hath he Deereed oar not failing from fanftification as the means thereof, and the keeping our itate of J unification.

AN D thus I have given you a cloud of witneffes to clear the main points that fome are offended at in my writings, from the charge of Angularity , that fo mens prejudice, if pof-fible,may be removed; I will yet adde fome more,though beyond my firft intent, and though fome of them fpeak not fo direftly to the point as may be expefted.

FeftusHo- I - T^Eft"* Homius Difput. TheeL 68. fag. 418. (Edit. 3. ) mius, X [ Prayers lawfully conceived by the Faithful in the name

of Chrift are very acceptable to God, and have great efficacy of obtaining many and excellent benefits of God, both to our felves and others: and they are the ordinary means^by which we obtain of God, all benefits Spiritual and Corporal.]

If Ail, then Juftification, at leaft the continuance of it, and of our Right to falvation, as alfo our renewed pardon of particular fins, and Juftification from them, and final Juftificationat Judgement Note alfo that he gives Qa great efficacy] to Prayer herein .- which is more then ever I faid of any aft of man.

2. 'Vyolams Sjntag. 1.6. c. 37. p. 469. [The ends of Repen-Polmus. Jj^ tance are 1. That we may obtain the averfic n, or at leaft

the mitigation of deferved Punifliments ] [_ The effects of

Repentance. 1. The hearing of our Prayers, and the obtaining the good things which we feekof God. ( Of which Pardon is one.) 2.The efcapingof eternal death, as God faith 2^^.33.

I4.*5i l6 » (Thefe are made the erTeft,and fo Repentance a caufe of them,

when I made it but a l ondition. )

So c,<p 6 li. 8 fag. 564 [_ The effefts of good Works are;

I. The glorification of God. 2. Innumerable good things which

return

(44i;

return both to him that hah good Works and others. To him that hath good Works, return thefe molt defirable fruits; to w*r, mod intimate and familiar communication of Gods good willjthc confirmation of Election, Vocation, Juftification,Sai edification and Adoption : The increafe of righteoufnefs and holynefs inherent in us; All kind of bleflings and happy fuccefs.] (All thefe are made no lefs then the effects of good Works )

Lib. 6. cap. 69. Q The palling of Sentence is, that whereby Chrift will Iudge to all their Right, and give them according to their Works, which alfo witnefs every ones Faith or Infidelity. All (hall be judged, either according to the Gofpel, or the Law. They who have received the Gofpel, (hall be judged according

to it, and by it The Gofpel requireth that we Believe in

Chrift, that through him all our fins are pardoned, and it witneff-eth, that our begun Obedience, though maimed and vcryimperfed, is as Acceptable to God as if it vrere rno(i perfect : beeaufe Chrifts righteoufnefs and obedience is ours. The Eleft therefore, though their Works are imperfect, yet therefore cannot be condemned , beeaufe there is no condemnation to them that are in Chrift Jefus.

1 " i i

3. ]3 Od. gstaltberus in Luc. Homil. 99. fol.246. faith as much

-^ as I for Repentance andConfeftion, too long to tran- Gaaltfece, fcribe : he faith, [Contrition of mind caufeth confcflion of fin, which is made to God privarely and fecretly. yea or Publikely\ if the neccility of the thing, or.the glory of God require it. For feeing they that truly Repent, are wont to flye to Gods mercy , and to deprecate their fault and ( ods anger; this cannot be done without Confefsion of fin And anlefs this be done,we can neither have peace in our own minds nor obtain the ^Pardon of/in.- And he tells us what, kind of reeivin thpfe dayes preached free grace only, and not Repentance [ therefore chofe dumb dogs do nothing..who being intent only on the preaching of grace, do wholly neglect the DocVme of Repentance. | Which makes me remember the pra vtife of old. carnal dawbing temporizers in England, who pr ached all mercy, and Chrifts tu'fferings, but 1ml* of the nature and neceility of holynefs, and ftrict obedience : And

Sctorpias,

how the murititude of the ungodly hearers liked them, and the Godly disked them for this very thing, which now grows in fa-fhion

Suliinger. 4. T^V/linger is as ftrict as any of our Divines againft Iuftifica-^ tion by Works : and yet when he comes to fome particular Dutyes, he gives more to them then ever I did ; For example, Prayer for pardon of fin and other mercyes, he affirms not only profitable and neceffarybut evenefficacious;and affirms and labours to prove that they move Cod, and fpeaks againft them that deny it. See him hereof, Decad. 5.Serm. 5. pag. {mihi) 394. Et Compend. Chriftia*. Relig. pag (mihi) 98. li. 7. Bt de Origine ErroritSfo* 1 pag. 60.

5. CCharpius is mod zealous againft falsification by Works ; M and yet affirmeth that they are mean* and Conditio fine qua non , that they rauft be done as the way to falvation , and to cfeape eternal puniftiment ; and that Godpardone h not without Repentance, and that pardon and vods favour are effecYs of Repentance. See £urf. Thtolog. fintr. 11. p. 954, 9S^i95^-Con * 14 p. 986. de Pcetsit.p. 10^ £t Symphon. />. 403.

Chytrjras. 6. S^HytrtMs inNttm* 5 pag. 41,42. faith,, [This-Lawisa V^ clear cofirmation of the Rule I The fin is not forgiven, unlefs that which is taken away be reftored ] For though it be truethat fin is pardoned freely, that is, without our compenfa-tioa and Merit; yet is it necefTary that in true Repentance the Purpofeof finning be laid afide^ and of retaining againft conference other mens goods; As Ifaiah faith, fiafe te do evii. This Reftitution is not Canonical fatisfa&ion, &c. but part of Contrition or New Obedience.]] Andc. 21. p. 21*. he makes that Fakh whkh is the Inftrument of receiving Chrift, and by which God giveth us Righteou&efs, to be an Acknowledgment of

Chrifts

(440

Chrifts perfon , fatisfadion , and benefits, and an embracing of the whole Doctrine of Chrift with firm aiTent; and a Refolu-tion not to forfake our confidence by any doubts, diffidence , vicious inclinations of nature, rage of Tyrants or death it fclf.]

And cap. 11. pag. 91,92. be maintaineth that the truly Reconciled to God and Saints may lofe Gods grace and Spirit, and Faith, and that fome have done fo 5 and been reconciled again,and All Pmc-others dyed in impenitency and peri(hed. J This is more for' the ft™*** ***** necefiity of Obedience, to the continuance of Juftification, then YAm r aHd Cai ' I ever faid or believed : The like may befaid of Luther, MeUnvm ^' tthon* and all the Princes and Divines that joyned in the firft famous Confeffion of the Proteftants ( the dugufiane) ; which aflerteth the lofing of the Spirit and grace : and all chofc Churches and Divines (the Lutherans) who ftill own that Con-feflion and Doctrine , and Mnfcnlm who is of the fame mind : All thefc, while they maintain that Juftification is loft by difobe-dience, and grofs fin, muft needs hold that Obedience is a Condition of not lofing our Juftification. So that there are many Nations of Protectants joyn in this one Teftimony : As alfo do all ours of the contrary opinion, while they confefs that. If we (hould lofe our holynefs and true Obediencc,we ftiould lofe our Juftification.

7. \ Lthamxr. ConcilUt. Ln. Script, Loc. ior.fol.97 ex-

' /jL poundeth L*k; 10 C D * ^ « n AthiHfh*lt live ] of AIchanur< Loving God with all the heart, being intent on him, trufting him, depending on him, obeying his Government, hoping in him, and not in our own Righteoufnefs, doing good to the needy : And faith, this is not Juftification by Works, but the fame as Hah. 2. TheJHjtfbAll liveb) Faith. See him alfo, fol. 109. 147.204.105. '54-

(444)

3lelicanu$. &• Y^BUicamti on i Joh. r. 9 If after the receiving of Bap. X tifm and Repentance you happen to flip into any fault through humane infirmity, &c. If one brother happen to wrong another, let one forgive another, that God in like manner may forgive what is doneagainft him For on this Condition hath God promifed that he will forgive us whatever we do againft him, if we forgive the offence of our brother. For the Lord will exad: his Debt to the utmo'ft farthing, of him who having tryed the mercy of his Lord, behaveth himfelf unmercifully to his fellow fervant ; as judging him unworthy of the mercy of God, to whom he once pardoned all his fins, and he refufeth to forgive a light offence, to him whom himfelf doth daily offend or may offend. And as it is mod hard for men not to offend, fo it is moft eafte to heal fuch offences by mutual pardon : Do thou forgive thy neighbour, and let thy neighbour alfo forgive thee; and God as of Covenant will forgive you both. I fpeak of fuch errorsas befall the Good, being but men, and which rather darken then extinguifh the light of Evangelical Truth. —— And nothing more inviteth the mercy of God, and mitigateth his wrath, then if a man coiifefs his fin to God. If a tierce man will forgive him that confeffeth his fault,how much more will God do it, who is more merciful then man ? For he is prone to mercy , and he pro-mifoh us pardon on this Condition, Forgive, and it (hall be forgiven you. Only do thou perform the Condition prefcribed, and he will not forget his Covenant, if we from our hearts forgive our neighbour who offendetrrus, God in like manner will forgive us, not only one or two faults, but all our fins, fo be it we ftrive according to our .power 9 that at laft we may be free from all Vices.

And on c. 2. p. 165. £ He difowns all them in whom he feeth not Evangelical Righteoufaefs,which is of faith,andis not barren, but fruitful in works of Charity : But if you are perfwaded that God is the Author of this Righteoufnefs, know this alfo, that whoever not in meer profefsion, but in his defires, deeds, and manners, performeth Evangelical Righteoufnefs, is born of God: to whom, being confeiousof ( this) good in himfelf ( or having a good confeiencej he may come with that confidence , as obe-.

dient

dient children are wont to a gracious father : Thofe that are like him he will own : the unlike he will difown. And on lam, 2. p. / 96,697. Q By his deeds he deferved the

praife of Righteoufnefs : but by fuch as came from faith.

But if Abraham fhould have Loft the fruit of faith , and the praife of Righteoufnefs, if he had thought much at Gods command to have facrinced his Son • (hall his faith ptont him, who thinks much at Gods command to beftow a garment on his neighbour that ftarveth / or to give meat to the hungry, drink to the

thirfty, ,&c. Of fuch force with God is mercy and

bounty to our neighbour, that a woman, that a Harlot, that a ftranger commended by a work of hofpitality, deferved to be an-numerated in the Catalogue of the Godly &c. and (he deferved the praife of Righteoufnefs in Gods books, not of faith only, becaufe (lie was perfwaded that God being the Rewarder, no ones good deeds (hould be loft to him, fpecially which was given to the good,or at leaft with refpeft to God but from hence in that defpifing the danger of her own life,(he lookt to the life

oftheSpies^

On Heb. 13. p 679 C ^ tn fuchfacrifkes God isappeafed to US ( fUcidm nobis fit Deas.)

G

Ellitis Snecanus Mettwd.Ltx.Ctm. fag. 25 [ For the Ge!ii U sSnc-[ Gofpel to promife eternal life freely, and yet tore- car -us. quireFaith and Repentance, are not contradictory. For tbefc are not required as a merit of Juft'tce, or of Remifsion of fin,and acceptation to falvation ; but as the Correlative of the Promile; faith and good Works are not the Tmpulfive caufe,or Price, or debt by whofe dignity we (hould Merit eternal life, hut they are astbeadjun&s or proper effects of faith. The Conditional form of fpeech therefore [ If thou believe ] denotcth not the caufe,

but the manner.in which Chriits Merit is applyed For

though the Gofpel have annexed its own Condition of Faith , Repentance and a New Life, (for thefe are not excluded by faith, but ra her included) yet it encludeth the Condition of our Dignity and Merit and transferreth thecaufe of Remifsion of fin, and falvation from us to the benefit of Chrifr.

So pag 13 3. and frequently, he makes Piety,Performance, &c.

Lll 3 Con-

Conditions of the Promife : and perfeverance in fin, &c* conditions of the Threatning, indeed going further then I will follow him.

Geore s 0 h * CZ Eor &' Sol *» iHS Exi Z'f- c °»f e f' v4*g*fl* faith as much nius. againft ail the Arguments brought for Judication by

Works, as moft ever did, yet faith, Artie 4. ale fuftrf.f. 8p6. £ Re v. J 2. 11. He that u jufl, let him be juftified (till 9 & c% Anfw.' John fpeaks here of free Juftification, that is, Remiffion of fin • and he will have that to be continued &nd continually done in this life : For though Remifsion of fin be fnlly and perfectly done as oft as it is done j yet becaufe fin dwelling in our flefli, doth daily incite us to offend, we have every day need of Juftification and Re-mijfton of fin. Whence it is that the holyeft men have need according to (Thrifts prefcripc, every day, yea every hour and moment to beg Remifsion of fins. As therefore they whofe fins arc forgiven, do daily pray, Forgive us our trefpajfes ; fo be that is Juftified,is Juftified drill ( or further juftified) : The fenfe therefore of this place is , Q He that is freely juftified by Faith in Chrift, let him be yet (or further) juftified, in avoiding fins, by conftant maintaining (orkeeping) that Iuftification which he hath once attained : Or if he fin, (as the holyeft often fin) by feeking again the pardon and Remifsion of fins.]

Here he afferteth 1. A need of daily Iuftification from the guilt of daily fins. 2. That we keep and continue our Iuftification 1. By avoiding fin, that is, by Obedience. 2. By begging pardon when we do fin: and thus he that is juftified mUft be juftified ftill ( Though others think the text Rev. 22. fpeaks of Inherent Righteoufnefs )

Pag. 907. Good Works are not excluded from Iuftification, fo as not to be prefent or to follow when men are juftified : but Only from the caufe of Iuftification.that is, There is excluded ork-ly the opinion of Merit, or the Condition of the worthy-nefs of Works, but not the Neccfsity and Duty of doing

well.—

Pag. 908. Salvation is protnifed both For Patience , and For Afflictions, and other good Works ; and yet not bythefe,

tub

(447)

but by Faith do we take the Promife of Grace and Salvation.

Pag, 914. Itmaybeunderftood of the Inchoate Righteouf-nefsof the Faithful, to wit, that Righteoufnefs in us doth Iu-ftifie, but only Inchoately j and chat Love is our Righteoufnefs, but Inchoately. ■

Pag. 904. Many things are required , but in the fame manner andrefped. For Faith is required as the Inftrument and means of apprehenfion and application of Chrifts Righteonfncfs : Contrition as an Antecedent necefTarily conjoyned by Divine Ordination.

Pag. 873. Let it be fo that the Apoftle fpeaks of good Works, yet not the caufe (of Justification ) but the Condition is noted, &C. vid. reliq. -

He oft confeffeth that Salvation is our due upon the Iuftice of Gods promise, though not of Merit • and pag. 925. that the Fathers ufe the word Iuftification for making us inherently righteous: See what he faith pag. 926,927,91$. of the Fathers ufe of the words Merit and Satisfying ]

II. "W Oh.Spatigentrergius Mar gar it.The ol [Iuftification compre- Spangenber-

X hendeth three Members, Remifsion of fin, Acceptation to £i u $.° Life Eternal, and the giving of the Holy Ghoft. pag. 1S.] And p. 21.23. What doth the wordfreety exclude ? Itexcludeth not Repentance or Contrition and good Works; but it exdudeth the Condition of our own worthynefs, and transferreth the caufe of the benefit ( of Pardon and the gift of Life Eternal ) on mercy alone.] fol. 14. He makes £tbofe that commit mortal fins, as Fornication, Theft, Drunkennefs, &c. to fall from grace, and

to ceafe to be Reputed Righteous ~\ Pag. 25. Good

Works deferve Rewards Corporal and Spiritual.

( 448)

Marh. Fla . 12. I LliricHs himfeiffthe Father of the FlaccUns thatraifed fuch Hliricuy. J. tumults againft MUanftbon and others in the point of good

Works j doth make a twofold Bar of Gods judgement: one of ftrid Iuftice , the other of Grace, Accordingly he aflcrtetb a twofold luftification ..- At the Bar of ftrid luitice we are juftifi-ed only by Remifsion of fin, on the Imputation of Thrifts righte-oufnefs received by faith : At the Bar of grace we are luilified and Accepted in refped to our new Obedience. It is a Iufti ica-tion of New Obedience, and a Rewarding of \t. t by ( od a Reconciled Father at the Bar of Grace.] See r Uv. Scrip ttr^f rati. 6 de FaruiQperumpr&dicat.pag 562. 563 564, 565, ,nd how much is this lefs then that which I affirm of a twofold Righteouf-nefs, and iuitification ?

' , _ • ___'

BrcehmLif I3 * T>Rocbmond (another addiSed to the extream in this J3 point) though he fpeaks againft Works luftifying before G od in general, yet when he comes to particulars, he gives more to them then I have done. On }am 515 he mentions two erTedsof Prayer ; whereof the firftis to fave the fick : which though God do as the Principal Caufe, yet Prayer as a means to excite or awake God; The fecond effect of Prayer is the for-givenefs of fin, which is the caufe of ficknefs, j

I never faid that pardon was an erTed of any A& of ours.

So on verf 17,18. [ Let us be continual in Prayers., moved by their efficacy, which indeed is admirable, as appears not.only by the example of Slm % but 1 &c, And which is the gneateft of all,fo great is the force and vertue of Prayer, that it cannot on» ly Appeafe God himfelf when he is kindled to anger, but even overcome him. ] And on verf. 19,20 he faith that he that by Preaching Repentance converteth a (inner, effttleth that his fi.i s be covered, pardoned and not imputed.

And on c 2. fed. 2t he confuteth Plfcator and Partus and all that by Works underftand I Ames to mean a Vcorkjng faith. 1. Be-caufe he thinks it contradideth Paul^ and takes not down Works

fufficiently

:X,

C449) fufEcicntly. 2. Becaufc no place of Scripture can be produced in which the name of Works fignifieth a faith Aduous and Confpi-cuou* by Works. And we may not urge fuch a*fenfe of words which have no footfteps anywhere in Scripture. 3. Becaufe the whole context doth ftrongly contradid this expofition , putting Faith and Works as coptradiftind ; was the offering of I fate >

Faith Confpicuous by Works ?

And is expofition (that it is only before men that Faith jufti-fieth) is confuted by our Divines, and contradided by the Text, which mentioneth Gods imputing righteoufnefs : and the inefficiency of Faith alone to favc.

14. VV/ Ignndus and Index Illiricus his companions, in their Wigandus ** Syntagm. pag. 204, 205,206. fay, L Hence it is evi- and Mzuh. dent to whom it is that Chrift teach«h that his Merit.Righteouf- ? n ^« nefs obtained by fulfilling the Law, or Remiflion of fins is exhibited and applyed : tawit, to repenting finners, no* to the obfti-nate,notto hypocrites that arrogate tothemfelvesa Righteoufnefs of Works, and farisfadion of the Law : To them that labour and are heavy laden, that is, do feel the heavy weight and yoak pf (in,&e. Of the order that God obferveth in Juftifying man, Chrift teacheth thus; That firft, he doth by his word, that is the Miniftry of the Law, excite in mens hearts true Repentance, or acknowledgment of fin, and ferious unfeigned humiliation, that there may • be in us true forrow for fin, and all confidence of our own worthynefs may be taken from us, and we may feel that we deferve nothing but juft damnation, &c. And then that God in great love to mankind, doth by the voice of the Gofpel propound grace, free pardon of fin, righteoufnefs, I ife by and for Chrift, to all Mortals and willeth,yea commandeth , that all by this voice do lift up, and comfort themfdves, embrace Gods benefits, certainly believe in the Son, &c. ] (This can (hew no lefs, then that all thefe are Conditions prerequifite to Iuftification. And pag. 240 and 262 they conclude that grace is loft by evil Works, and eternal puniftirnents brought on men,unlefstheyre. pent ; that Faith, Grace* and the holy- hoftare excuffedby evil works junlefs we be-again converted to God, &c. Though I

M m m agree

tip) agree not with them in this, yet hereby it appears that they Thought fincere obedience was C'attfa fine qua non , as to the continuance of our luftification.

15. QO Hemmingiiis ( though the moft noted defender of %>J the rigid Imputation of Thrifts San&ifkarion asagainft the defilement of our (in, and of his righteoufne.fi as againft our * guilt; on which laft tvotton difputes againft him ) yet goes the fame way as his fellows, making the. Holy Ghcft to be adually loft,andconfequentlyIuftification,by fin : and therefore muft needs makeiincere Obedience to be fine qua non to the continuance of 1 unification. Soon^w.8. 13. he faith ,£ They that live after the flefh (hall dye ; therefore let the luftitied take heed left being again deceived with the baits of the rleih, having ex-cuffed the Spirit, they give upthemfelves to the flefh. Let it be noted therefore that the Iuftified may flide back, into their former filth , and caft away Faith, and pcrifh eternally.] via\ reliq. And on verf. 1. [He teacheth that there is no condemnation to be feared of the faithful, fo be it they walk after the Spirit.] And verf. 5.His two Soruet which he faith contains the Apoftles argumentation are thefe : ] 1. They that live after the flefh, do mind. flefhly things. 2. They that mind flefhly things, mind the things of death. 3. They that mind the things of death, are enemies to God. 4. The enemies of God,difpieafe Cod 5. -heythai difpleafe C od, are under the Curfe. Therefore from firft to laft its concluded, that they that live after the flefh, are under the Curfe,

Sorit. 2.1. They thatlive after the Spirit, do mind the things of,the Spirit, 2. They that mind the things of the Spirit, mind the things of life and peace 3. They that mind the things of life and peace, are the friends of God. 4. The friends o God, are pJeafing to God. 5. They that pleafe God , are free from the Curfe of the Law. Hence, it is concluded from firft to laft , that they that live after the. Spirit, are. free from the curfe of the law, J<iteonlythefe;f>fc or fixofthe Luphiran^ not as allowing

then,;

'J

(45 O

their Doftrine of Apoftacy^ui becaafe they are generally noted (fpecially fince the Cor.fli&s with * ieUncthon and ■ Uorg. Ma or) to run too far on the other fide in the point of Juftifica-tion.

16. \/TR« Ro &' Ttohon^Dlrect. for walking VvithGod. pag. 213. Bglm

IV A j- j) rcac |f u j a jf G j s t h e doom of the faid Father upon all wrong-doers : The fin u not Remitted, except that Which, hath been x»jnftty taken be reftoredy Either in ad if thou be able, or at leaft in unfeigned affeclion if thy ftate be waited ] Pag. 215. j~ Zacheu/s penitent proclamation confided of two branches Ltik. 14. 8. as well for Reftitution as diftribution : He that would find the fame mercy,muft follow the fame method. ] Pag. 264. £ The laft and everlaiting doom at that great and dreadful day, muft pafs upon us according to our carriage in this kind : Then fhall there be a fevere and fincere fearch and enquiry made after Works, as the figns, and evidences, and outward de-monftracions of Faith, and the root of Grace in the heart: or of unbelief and rottennefs at the heart, and confeqnently as arguments of a righteous doom pafled on the Sheep and Goates. That glorious Sentence of Abfolution, Qomeje biejfed, &c. (hall be pronounced upon the Godly, according to the effects and fruits of their Faith, to teach us in the mean time, What Faith toTrttfiunto^tjd Reft upon for Ififtificatio^cwcnthsit which works by Love, &c.

( Should I have talked of Trufting to Faith, or Refting on it, I know what I (hould have heard : Yet I think the fober and judicious are not offended at thefe words.)

Mmm 2 17. Mr.

(w)

m C la 9 7* 1V1^' C( **' am y in his Sermon before the Houft of Com-MdotbcrTf' mons #"-22. 1641, pag. 24. [ And for my pare, I

cm- Divines in know not any Doctrine more fuitable to work »pon your hearts theirbumilia- and arTe&ions, then this plain Conclufion : That there is no tim sermons. ot her way to procure bleffings from G od, or to turn away judgements from the Land, but by turning from fin to t od. The Wrath and Punifbments which fin hath twifted Repentance w'dlun-twift ;$in is as a thick cloud, flopping the Sun-ftiine of I ods mercy : bur, if we turn from fin, this will melt the cloud , and caufe the Sun of Righteoufnefs to (hinc upon us : Sin it is as a Devil in the Ayr. to hinder our Prayers from afcending : but if we turn from fin this will charm the Devil, and make Satan like lightening fall downfrom heaven, &c Sin is a wall cf feparation between God-and us. To turn from Cm, will break down this wall .• S<n is the great make bate between God and man , &e. To tutn from (in, is a key to unlock all the chefts of Gods mercyes. 11 is Clavif vifcerttmDei, A prefervative againft all mifery. O the Divine Rhetorick, and omnipotent efficacy of Repentance / ] Read out the reft of that ufeful Sermon.

A/f Any of the moft eminent Divines of this Nation in their ■*" Humiliation Sermons before the Parliament and City,have faid asmuch for Repentance and Reformation as conducing to pardon, as ever I did. I will not ftand to cite the particular paf-fages, becaufemy number hath fwelled already fo big, but ufe them as one Teftimony, defiring them that queition it, to perufe their words.

98. Dr. White

(45 J)

98. T\r. White in his Reply to Fi/her, page 17^. faith QTheD.Whire.

JL>fProteftant Dodrine concerning Good ^ orks is perfpi-cuous, Orthodcxal &c. 1. We believe that Good Works are nccefTary to falvation, &c. z.GodRewardeth Good works of his bounty and grace, &c. 3. In giving Reward he confidereth the mind and quality of the doer, the integrity, meafure and quantity of the work, 2 Chron. 9. 6. 4. The Reward is Certain and Infallible, &c. 5. There is in all good works, a Dignity y not of Defert or equiparance,either in refped of God, of whom we can deferve nothing, or in refped of the Reward $ but only of grace, divine Jimi/itudt,good*efs and honour. 6. The Reward of Good works is called a Crown of Righteoufnefs, becaufe it is beftowed on them which exercife Righteoufnefs, and in Regard of their Righteoufnefs ; but Merit of Condignity, and Righteoufnefs arc divers things, &c. 7. The Ancient Fathers maintained no Merit of Condignity, but by the'word Mgrgrifhey underftood either to obtain^or to Impetrate, &c 8- The Prime Pa t of mans ufttce, is the Remifiion of His fins, and the Righteoufnefs of faith; for without thefe there can be no true and living moralRighceonfncis, c *'••'■ and where thefe are found,good works are never wanting.] ibejetexn

Page 165. Tftj promife of Remifiion of fins is candy-mvtn$ " m te**i/,Ifa. 1. 1^17,18. Ezek. 18. 21. Prov. 28-13 Mat 6. Mt * 5* J 0 * 10 If. I0,&l6. 27. Heb. S.g. andthefaniebcco^ . not abfolute.Mntt the Condition be fulfilled, either actually or in defire and preparation of mind : and the full afTurance of Ren fion of fins, fuceeedeth Repentance, faith obedience,and mortin-eation,] Page 166. £l. We maintain that fuch perfons only can have true afTurance and Certainty of their Juftircation which believe and Repent, and are refolved to obey Gods Commandments. 2. A Chriftian of a contrite Spirit believing only that his fins are Remifsible, and which earneftly defireth remifsion of fins by the Merits of Chrift, and Joyneth with this defire the cxer-cifes of Vertue, Receiveth F9rgivenefj, although he be vexed with fcruplesand temptations and want AfTurance and perfuafion in himfelftha: his fins are remitted. 3. The particular certainty of Remifsion of fins which Juft perfons attain to upon their Repentance, Obedience and Faith, is not equal in the firmity of Arfent

to

(454) r to that afllirance which they have about the common object of faith, to wit, the Articles of Creation, Trinity, Incarnation, Re-furrection, &c ' 5. The difference between fome learned Papilts ('who lived fince the Trident Council) and us concerning this Queftio-, is very fmall (if it be any at all) for they maintain that juft perfons may have a true and certain * (Tura-ce, without diltruftful doubting of their J unification, ani that infu-fed faith inclineth and leadeth immediately to this Certainty and AfTurance. Laftly our Doctrine concerning the form and manner of Juftiixation, is the fame which Peter Lombard affirmed to

be Orthodoxalinhisdaies &c. 3,

See page 171,173. The Catalogue of Papifts[that areagainft Merit ofCondignity.

1 9' ] ohn Wiciifii ^rialog lib.^ dp Z\.foL 140,141. \_ Phroncf. I. Iohn V\ jchff. I Q ur true believers as well as the adversaries, the difciples of Atitichriit, do al ke confefs that to the blotting out of fin^t is re-qu red that we have t ue Contrition of heart .-whence thenrftdif-pofition of forrow, which <s not fufficient to the blotting out of fin, they call Attrition; and the following forrow which is fufficient they call Contrition — Of Contrition I havefpoken in the third part of my fermons 64 That it is a l rrow fufficient to the blotting« ut of fin, which muft be greater for the Lofs of Grace , then the forrow for the Lofs of any temporal Commodities, And as long asfuch a degree of forrow for fin is wanting in the (inner, he doth not fully forrow with Contrition, for the lofs of the husband of the Church/]

£Hence alfoit appears that he that is truly Contrite, doth not commit his former fin ; for if he did commit it, he would lofe the Degree of his Due forrow, either extenfively or intend vely. And the Doctors truly fay, that, To Repent, is To lament fins paft, and no more to commit the fins lamented. 3

See his p oofs from Reafon of * future Judgement and Reward, li.4. cap. $9. fol. 168. where he faith, QSeeing God is Infinitely more Liberal and Bountiful then any temporal Lord : BuC temporal Lords from the Reafon of their Dominion , at the end do Reward their Servants: Therefore by greater reafon it follows,

(455)

lows from his infinite Vertue on Gods part, that he will finally Reward his fervaflts. But it is not in this life, as is evident: therefore that Reward is leftibr the life to come. Nor is it fuf?eient that the Spirit only be Rewarded; for the nature of the body as it is by participation Rational. fo it doth Merit punifhment, or Joy, as is touched of man. As Therefore it is repugnant to Gods Liberality and Jti(xtc r,that the perfons of men (hall not be finally Rewarded, ibis it repugnant as to the Rewarding of the Corporeal nature.]

See alio what he faith of Reprobates falling away from a (late of prefent Grace and fin returning again that was oncv out,//£-;.cap. 6, y.fol 54,55, 5 6 - which implyes the nec^ of Obedience to the Continuance of pardon.

i ^f He Homities, accounted the Doitrine of the Church rbeBm\lji X of Engltnd^ fay as folioweth. Horn, againft d:fo- England, bedience, and willful Rebellion, part r.p. 545. ( Printed 1 569.) r Whereby it is evident,that Obedience is the Principal ertue of all Vertues, and iadeed the very Root of all Vertues, an 1 the caufe of all felicity.3

Horn, of Alms part 2 p. 325, ;26 Q The fame I <>th

the Holy Ghoft alio teach infundry places of the Scripture, fi ing, Metcifulnefs and Alms-giving purgeth from all fir.5. livereth from death,and fuffereth not the foul to , to dark-

nefs. A great confidence may they have before the high Goi , that fhew mercy and compafsion to them that at rd. 1 he

wife Preacher the Son of Sir*ck confirmeth the fame, when he faith, that as water quencheth fire, even foe

eth and reconcileth fin. If ye have by ar

weaknefs been touched and annoyed with fin, it: mercy fullnefs wipe and wafti them away, as Salves and Remedies tol'ieal their fores and grievous difeafes. - r.d thereupon that h< Father fjyrian taketh good occafion, to exhort eargeilly to the

. cifal work of giving Alms, and helpir g the poor

be admoniftieth to confider how wholfom and profitable it is to relieve the needy and help the-affli&ed , by the which we may Purgour fins, and heal our wounded fouls j You fee what harfh language the Church of EngUnd { as they were called ) ufed and thought ufeful ( which for my part 1 approve not of, for all the Apocryphal Teftimonies.) But afterward they avoid all the error that feems to be contained, by their explication ; and conclude £p. 3 30.Though they (the Godly; hear and read in Gods Word, and otherwhere in Godly mens Works that Almes deeds, Mercy and Charitableneft, doth wa(h away fin,and blot out Iniquity ; yet do they not arrogantly and proudly ftick andtruft unto them, or brag themfelves of them, &c. The Godly do learn that when the Scriptures fay, that by good and merciful Works we are reconciled to Gods favour, we are taught then to know what Chrift by his Intercefiion and mediation obtaineth for us of his Father, when we be obedient to his will. J

Pag. 320, 32x. £ And as all thefe by their mcrcifulnefs and tender compafsion which they (hewed to the miferable arfli&ed members of Chrift in the relieving, helping and fuccouring them with their temporal goods in this life, obtained Gods favour and were dear and acceptable, and pleafant in his fight: So now they themfelves take pleafurc in the fruition of God , in the pleafant joyes of heaven, and are alfo in Gods eternal word fet before us as perfect examples ever'before our eyes, both how we fhafl pleafe God in this mortal life, and alfo bow we may come to live in joy with them in everlafting pleafure and felicity. Via c<zhfau-per.

Horn. Of Repent, part. 3. p. 538, 539. f. If thou wilt return and put away all thine abominations out of my fight, thou (halt

never be moved, fer. 4 * God will according to his Pro-

mife freely pardon, forgive and forget all our fins, .fo that we (hall never be caft in the teeth with them, if obeying his Com-mandements and allured by his fweet promifes,we will immediately return unto him.]

And fpeaking againft the Papifts Juftification by Works, Horn. Of Salvation, part 2 they (hew that when we deny Juftification by Works, this is the meaning, £ To take away clearly all Merit of our Works, as being unable to defcrve our Juftification at

Gods

Gods hands, and thereby moft plainly to exprefs the weakncfs of man, and the goodnefs of Cjed — and therefore wholly to a-(cribe the Merit and deferving of our Juftification unto Chrift only, and his moft precious blood-fhedding.] To which I wholly and heartily fubfcnbe,and therefore exclude Works as far as they defire.

So endeth this Century of WitnefTes, afribing (in ray Judgement) as much to the Works of maa as I,and ferae of them more.

If the Reader would know which of them do fpeak moft my SpalttcnGi^ own thoughts, I anfwer moft of them, if not all, in a great part. Grottos, But Davtnant moft fully: and next him Bradjhaw, Btrgius % Lud. D ' ( *jam-Cr*ctHj,3LndDr.Tr»ifs. There are fome of another ftrain (a$ mo0 ** Spalatenj. Repub. Ecct. Vol. g. /. 7. c. 11. Sift* *OJ>&c. and cap. 11. Sict. 244. &c.Sect. 251. Adfinim. and Qrttitis in far. zt and Dr. Hammond Tract. Cat.&c.) that might profitably be read on this fub je&. But I cite them not, becaufe thofe I fpeak to, are not moved with their authority.

SECT- IV.

I Will notfo far wrong any of thofe Divines that profcffedly differ from me, as to perfwade the world that they are ofmy mind ; but yet I will lay down the words of fome of them, that the Reader may compare them with mine, and judge of them as he findeth caufc. Thofe that have manifefted their difTent from me, are of two forts. 1. Some that I fuppofe differ only or chiefly but in terms.or methods, and not in any momentous Doctrine. 2. Such as maintain the Abfolution or Pardon of Elect Infidels, or that we are juftrfied before Faith,or fome other Doctrine of'tnomene, wherein I cenfefs my felf to differ from 'them. Of the firft fort I wi|l mention Mr. tf/*^ and Mr. B*r<rtfs.

Nnn ' * r . Mr.

(4S6;

*. Blake. ! * A A &• Bla k innis late Trcatife of the Covenants, isfo jLVX full in averting the Conditionally of Repentance and Obedience, that he fpends whole Chapters upon it, and anfwers the objections of the Antinomiansagainft it. See Chap. 14 and 15. and 6, 7,8.1 will not ftand to cite his words, but referr you to them in his Book.

• Mr lurgefs. * A/f^-5^#J words are thefe. 1 teat of Juftif. pag.2io. XVX Q For fomegrofs fins, there are many Conditions requisite (befides humiliation) without which, pardon of fin cannot be obtained. J And he inftanteth in Reftitution.

And Led. 20. he faith, that Scripture limits Justification and Pardon only to thofe fubje&s that are fo and fo qualified.

And Left. 14. pag, 117.^ Scripture makes no pardon of fin to be but where the iubjed: hath fuch Qualifications as this of forgiving others It is not indeed put as a i aufe or Merit, but yet it is a Qualification of the fub.e A : therefore our Saviour repeated] , Except yeforgive others ^ &c. Atl.io. 47. ltya/. 3.15. I J oh. 1. 9. // we conjleft ,Jta u faithful and )h ft to forgive ^c. By thefe and the like Scriptures it is plain that Rernifiion of fin it-given us only in the ufe of thefe ^ races.

And Led. 18. p. 148,149- C P ro P* 2 - Although the Scripture attributes Pardon of fin to many Qualifications in a man,yet Ra-pentance is the moft exprefs and proper duty.--— 3 f we fpeak of the exprefs formal Qualification, it is Repentance of our fin*, &c. [*Prop. 3.None may believe or conclude that their fins are pardoned, before they have Repented, Math. 3. 2. Lnk-13• 3 2 ^Prpp. 4, There is a necefiity of Repentance if we WQuld have pardon,'both by necefiity of Precept, and of Means, The Spirit of Cod worketh this in a man to Qualifie him for tbi* pardon .* p.i 5p.Alfo he hath well fhewed in a whole Le#ure,*hat our final Jl^ification at lodgement, willbc more cqmpleat then this7^i» 'fsM'p Fw, which we have herc v *

(457)

Yet if the Reverend Author (hall fee caufc to put any fcnfc oa his words contrary to mine, I (hall readily admit his Interpretation, it being my purpofe only to produce thofe words that feem to me to fay as much as I do, and not to fatten any feafe on them but what he (hall own.

Alfo Vind. Leg. Lect. 4. he faith £ Holy ncfs and fodlynefs is the end of our Faith and unification; and that is the meaning of our Divines who fay, Charity or Love of God is the end of Faith, till he hath brought us into eternal Glory, and there wc have pcrfed Inherent Holynefs, though even then the glory and honour of all that Qia 1 be given to Chrift. Now indeed it hath pleafed God te take another way for pur Acceptation then (hall be hereafter. Only this may make for the Excellency of Sandi-» fication, that therefore is Chrift and Grace,and Juftification 7 and all, that at laft we may be made perfectly Holy J And in the mar-gent thus £Becaufe Godlynefs Inherent is the end of our Faith and Justification.] See more of this,Led. 14. pag 1 33,1 tf.Edit.

mi Iff**

And Led, ?. p, 33. r 2. Our holy Dutyes,.tbey have a Proraifc of pardon and eternal Life, though not becaufe of their !worth , yet to their prefence.]

And Led. 4. p. 41. Q And thus in this fenfe , fome Learned men fay » Good Works are neceffary to preferve a man in the ftate of Justification, although they do not immediately concurr to that ad.

And p.4 [ Hence fome Divines fay, That though Godlyaefs be not meritorious, nor caufal of falvation, yet it may be a Motive.]

And pag 41. j~ / They are a Condition without which a man cannot be faved.j

3. \A R. Lockjer faith the like , ( whether he is one of thofe x that diffent from me, or of which rank I know not) His words are thefe on falof. 1. T 4- defcribing pardon of fin, having (hewed that it notes Reconciliation that it is an Ad of G od, an Evangelical ad headdeth, QTis a conditional ad : menmuft Repent, and then God forgives: Repent that your fins may be

N n n 2 blotte d

Mr. Nlc. Lockier.

C4SS)

blotted out j thusruns the Gofpel throughout. Repentance hath

two things; Senfc of fin, and Faith in Chrift, which Grace is faid

to Juftifie, btCAUJcArieccffarj C onjiition of Juftification; and with-

l n l me " m out which, though not for which, Go'd * doth forgive. *s4br*-

^Uhoutlt m ham be heved, and it was imputed to him for Righteoufnefs,which

jfc^^/ir-isasmuchasif the Holy.Ghoft had faid , Abraham went in the

givemfyit. right way of IuftiFcation, and fo found it : he fought it notby

Works, but by Faith ( for you know that is the difpute there )

This was imputed to him for Righteoufnefs ; This,, that is, not

Nttdw actus Credcfnt«> the naked ad of believing , the ad ab-

Itradrivelyconfidered, but conjundivtly confidere.d, asfucha

hand laying hold of fuch a perfon • this is the Condition which

the Gofpel calls for , that Chrift be trufted in r which alfo God

Works, which wprk being wrought, Iuftification follows adu r

ally.

Here Mr. L. i. Makes Faith to be the Taking of Chrift; ancP fodo I. 2. He makes the very Ad of Faith it feif to be Imputed for Righteoufnefc, not the naked Act abftractively confidered," without its object but the act conjunctively confidered , a* the, hand laying hold of (Thrift, (that is, asxhis Faith in Specie,; ^He faith, Pardon is a Condi? ional act. 4. He makes Repentance as well as Faith the-Condition 5. He makes Faith therefore to Ju-frifle, becaufe a necefTary Condition of luftification, or a going the right way to luftification,

«w t n 4- T\yTR- Iohn OVven faith, Treat. againftUniverfal Redemptv nwKc™' H 2 W j P-53-1 In thislaft wa y the y areafuallycalled,

cbmeUor of* Ta'th being the means of. which we /peak, and Salvation the end; Oxford. Faith-the cWift'0* ; Salvation the k-romifed Inheritance -.under the name of Faith we comprise allfaving grace,that accompanies it: and under the name of Salvation, the whole glory to be revealed, the liberty of the glory of the children of God , all thai Meffednefs whichsonfifteth in ar> .Eternal fruition of the bleifed

(459)

5. HTHat Mr. Cranden acknowledged the main part of what

■*- I aflerc, I have manifefted in my Reply to him to which Mr.Crzndon; Ireferr the Reader ; Sect* 7. And with his name will 1 conclude this file, as knowing none that is worthy to fuccecd him.

I think upon concurrence of fo many Affenters as I have before produced, 1 may fafely and boldly advife all thofe that love the cveriaftinghappineis of their fouls, that they take heed of their Doctrine who make the meer Receiving of, that is, Af-' fiance in the Righteoufnefs of Chrift ro be the fole Condition of their firft Justification, excluding Repentance,and the Reception of Chrift as Teacher and King, and Head and husband, from being any Condition of it, yea and will have noother Condition of our Justification at Iudgementj Who call that Affiance only by the name of Iuftifying Faith, and all other adts by the name of Works, and tell men, that to be 'uftified by the Receiving of Chrift as King or Prophet, or to be pardoned on Condition of Repentance or Confeflion , is to be juftified and pardoned by Works : there being no way to be juftified by any aft of ours, but as an Inftrument, or as a Work • And the Affiance on Chrifts Righteoufnefs is the only Inftrument : So that all the reft of Faith in Chrift, together with Repentance and NL w Obedience , are not fo much as Conditions of our Iuftification firft or laft -but meer figns ; and to fay the contrary is Popery, or ludaifm. Unhappy is the foul that reduceth this Doctrine into Praftife,and whofe Affections and Conventions are Regulated thereby, f <c will yet believe with Reverend Mr. lutes, that ("though humi- Hf% \intit " Jiationdo not waftithe hands yet doth it pull off the L> loves/] And I will fay with that choice fervant of C hrift, Mr NeVcctmtv M - New* of Dedhtm ( Serm. before the Parliament, Sept.. 12. 16.44.. pag. C ?™ QA -19. 20. J [ There is a way whereby we may prevent ( (Jods '*• charging fin upon usj and that is, by charging our fins home " upon our felves* For if we would judge our lelves , we. fbould "-nc* Be. judged of the Lord, 1 for. 11 32. So if we* would ac-

" cufc our felvcs, indite our fclves, we fhould not be accufed, m-"dited of the Lord ; If we would charge fin upon our felves, %i God would not charge our fins upon us: if we would Re-c< member them,God would forget them ; if we would fet them c< this day before our faces, God would caft them this day behind "his back • therefore lee us accufe, indite, charge, Judge our " felves, that we may be cleared, acquitted, releafed, abfolved 6f " the Lord.] Hoornbcek. And I fay as Ffoornbeek, SccwianifmiCorfttt. li. \, c . 8./M87. *' Et propter promtff* confequenda, necejjaria eft p tee tor urn Obc-" dientia : Obedience to the Precepts is neceffary to the obtain-" ing of the things contained in the Promifes. Dr. Rob. Ab- And as Dr. Abbot, Nttfamm autem aetreta Remffitpeccatornm feot. abfqttc Tcenitentia^neque unqutmaita ConAitione concejfa eft. Fu

Aes ergo remijfionu posnitentiant peccatorum anticipare non debet* Neque vero inde pax.quiafutura peccata nobis remijfa ejfe CreAi* mus cum Apoftolo, liberaturum nos Dominum ab omni opere malo y & conjervat arum ad Regnumfuum^ ubifiqmdfecui intercidit , per hnmxnnam infirmitatem, eftojed Impietat efto addere avimum ft*

ctndi quia future auoque peccata. remiffajunt. Uludrton im-

probamus ,P eenitentiam vit£ Cbriftwa affiduum exercitimm & opui ejfe; ut quomodo quotidian* eft offenfto, tta quoque Remifsto quotidian* fit, nee abfyue poenitentia dicetidum unquam putemus , Remitte nobis debits noftra. Abbot in Thomfoni Diatrtb. cap. 24. fag* 212.

See alfo what he faith, cap. 25,56. pag. 213 of Faith, as being a mixt Habit, »*?** only in the will, nor only in the under-ftanding, but in the heart, that is in both, and fo to be defined.

T Have produced this Confent, in the point of Juftification, A becaufe it is the main that men are offended at: Suppofing it as eafie to produce the like Confent in many of the reft ; for example, in that other which Mr. £Vj7 feems to touch upon, andMr.^r*M^»dothfofunouflyaff<mltmein , viz,. That God punilhech his Ele&, yea after their 1 unification for all Chrifts bearing the Penalty, and iatisf v ing for their fin«. Becaufe it is known to be fo common a Do^rine, I will cice but the words of

two

(4<0

two Divines : the one unqucftionably Orthdox, and a Offerer for oppofing the Englifh conformity, fo far was he from being a friend to Popery : The other, the moft Learned, though — ~ of allmyAdverfaries.

I. ]\4R. Fdal!on Lament. 4.6.<p. 164, 165. Dt#. TbeGod-

^ V1 ly do ufually fuftain more grievous TuniftKnents in this ^-Vdall. life, then any other people whatfoever.] vtd. ultr.

Pag. 137. [ Doct. Every child of God is juftly punifhed, that faileth in any duty whatfoever it be, that God hath commanded him in his Word/]

The third Reafon is, [ The lcaft failing in our duty isafin,that provoketh Godi anger , and bringeth a C Hr f e » & tm li never fo trifling a matter in our corrupt judgement. J

Tbefecond Ufeis, £ to Reprove them that think themfelves ^* r ; a , wronged if they be punifhed, and have not fallen into notorious ^hla Abftr. grofs fins ; 3. To teach us to acknowledge God to be Holyjuft, p. 87. a c*. and Righteous, whatfoever he Jay upon us here] I tiiorue ef

. Pag.ij2. DoEl 3. Whatfoever man furTcreth, heistoefteem Gi **f rih it juftly deferved by his fins that he hath committed. Rcaf. 1. Be- *^ ^^. caufe God is juft and cannot do any wrong. 2. All men commit w ith be huh many fins, the leaft whereof deferve all that can be laid upon us. pun (bed bbtb The ufe is to teach us i.In all our Afflictions to acknowledge our Goct!y ^ fins to be the caufe thereof,&c 2.T0 lea* n to juftirle God,(which X^fmeL is the drift of this place) &c ] peg $ l .

Pag 45. \\ D08. 1. Gods people dp acknowledge his Iuftice in all his Works, yea even in his Punilhmcnts laid upon them.]] v cad the Reafons and Lfes.

Why did never Mr. firyi nor Mr. Crandan go about to Vindicate that; which they take for the Truth of God, againft Mr. VdaJ and a hundred fuch, before me >

2«.\/lR Gtwrgn Kendal of Perievcrancein theEpift r.E ver V M '• Gcorgd

fin draws afcourge after it ; albeit he defignmento K < n <l*N* heaven, yet many times he deftroyes them on earth : Sometimes blots out their names here below, as much as they are written in iadehbleCharaficrsabove; yea often leaves them tofufer in

the.

(46i) their pofterity in this world, after they are Crowned with glory in the other, and viiits the (ins of their lives after their death, on that part of them which furviveain their I flue: So terrible is God in his lodgements , even to thofe who have moft of his mercy J

1^ H E Lord of mercy forgive thofe men that have ne-ceftkated me to fpendio 1 much time to fo little pur-pofe, and to draw the Reader to the like inconvenience- , and pardon every fault of mine that hath occaftoned mens offence / And haften that time ; whcn the lacerated divided Churches fhall be United, and the now contentious, exulce-rated mindes of their Leaders (hall be calmed and moderated I when the name of a Party or Fa&ion fhall be as hateful as the name of a Drunkard or ^i Whore-monger ! and the confuming Zeal for mens own Opinions, may be turned into a Zeal for the Chriftian Faith , and for a holy and Peaceable heart and life 1 when reconciling Truths (hall be more Well*come to the Churches ; and they that have fo long fought in the Dar* for their Extreams, which have carryed them to Separations and Hatred of one another f may know at lift what Spirit they are of, and may attend to the meek iuftru&ions of their Prophet, and the ftill Voice of the Prince of Peace 5 and unanimoufly following the Condud of his Star, may return to the (implicity that is in Chrift 1

And the Lord illuminate and fend forth fome Meffenger, that may acquaint the Churches with that True 9 .miMe 9 reconciling method of Theological Verities , which mufl be the means of healing our divifions. Let men be railed of greater fufficiency for this work, and of fuch bleffed accomplifh-ments as (hall be fit to cope with the power of prejudice : and let the fury of blind Contradiction be Co calmed, that Truth may have opportunity to do its work. And let not the Lord give men over to believe a lye, becaufe they received not the Truth in love ! nor give up our ftrength and glory to be deftroyed by Srhifms,xior bury us and our hopes in a deluge of Delufions, becaufe we have defpifed the Unity of his Saints, and would hot know the way of Peace.

" ,'..' '.F'iNis.. '

!&

A<*V

|ffffff|f|ffffffff^

>

AN

ADDITIO N

TO

The 11 th Chapter of the 3 d Part

OF THE

SAINTS REST-

T hath fecmed meet to M r K.to fecond M* Craft-don t by in Impetuous oppofition of my poor Labours, and having in his firft Volume againft M r g, affaulted my Aphorifms, in the fecond co fall upon my Met bod for Peace ofConference, and my Book of Reft. Againft the T2 th Chapter (mifprinted the 1 i ch ) of the 3 d Pare, he hath a Copious Di-greffion, which I will not now Characterize either as to the T n-tellecruals or Morals, the Judgement or Honefty appearing in it, hiving refer ved that tea 2 d and plain Adttoncion to him-fclf. But becaufe I intended thefe wricing? for ordinary Capacities, 1 would have nothing remain in them wh ch may bean occadon of their tumbling: For the fake therefore of fcch Readers is would neither Erce, nor be puzzled with Contenti-i ous Jan flings about mcer words, I frail give tbcm this brief I Advertisement following. It is fo farre from my defire to teach men to build the Peace of their Confcicnces, up r>any nice I lofophical Controvcrfles, much left on any Errours or fingi i Opinions of mine, that 1 defire nothing more then to lead them CO, and leave them on the plain infallible word of God. My

own Judgement concerning that fincere faving Grace, which we may fafely try our cftatcs by, I have plainly (as I could) laid down in that Chapter, and ray DWeBiensfor Peace, and in the j 39 th §. to §. 5 *. of my Rcpij to M c Blake : from whence I muft defire the Reader to fetch it, and not from the Interpretations ofM r X\ whkh fe feldom have the hap to be acquainted with the Truth, and who profeflcth himfelf that he doth not under-ftanimc: (whether it be long of hoc or himfelf, I determine not.) To thefc I ftiall now nddc only thefe few words.

The everlafting Enjoyment of God in Glory by perfected Man, is the Felicity which all (hould defire and fcek. This is propounded to us by God in his Word, and the neceffiry means thereto prefcribed; Eveajefus Chrift, and Faith in him, and Obedience to him, and to God in and by him. The diflempercd fenfual Appetite, and depraved Will of raaq 3 do incfine to Inferior fenfual Delights* God hath refol vei. that thefe (hall not betheirfelicity; and that they ftiallnevei)fee happy in the en-joymentrof him, except they cake him fat Acir Chief Good, andfofarrc forfake Infcriour Good, which would draw the heart from him: and except alfo they Give up themfelves to bis Sonne Jefus Chrift, and to his Spirit,to be Recovered unto Him. Though all men by Nature defire to be Happy, yet all do not Defire God as their Happinefs: Nor do the Regenerate themfelves yet perfectly Defire him, or perfectly forfake that Infcriour Good, which was their fuppofed Happinefs before they were Renewed. The Undcrftanding is commonly acknowledged to have three kinde of acls: i. A fimple apprehenfion of the raeer Entity of a thing, or oft fimple term. 2. Judgement; er the Conception of a Complex term. 3. Difcoorfe.The firft alone moves not the Will, becaufe it concludes not of the Goodnefs or Evil of the thing Apprehended. Thefecond (Judgement) is either about the End or the Means: and either Abfolute, or Comparative. Several things are commonly called, Mans End (how properly I now enquire noe) 1. Felicity in General. 2. Himfelf, thefubjeft,; commonly called the Tini* em\ 3.The j Natural and Moral perfection of his Perfou. 4. The Adt of fruition, or perfect Complacency in the Bleffcd object, upon t full Virion: commonly called, our formal felicity. 5. The Object. it (elf (that is, the Blefled God ) commonly called our objective

ctivc Felicity, and oar finis qui or cujus whether fitly, wefli*U batter know hereafter.) The two fir ft Nit arc hath tied us to: Bat notfo the Object, nor to the Perfection of the Soul in a fpiritual futabJenefs thereto. The firft Abfolutc Judgment pro-duceth in the Will, a ficnple Complacency or Difplacency : this is the firft motion of the Will. The Comparative Judgement where it is neceffary, produccth Intention and Election, or elfc Refufa!, and rcfolveuhc fluctuating Will. Where there is but one Good propounded, (either one Objective End, or One Means of abfolute neceffity) or wherever there's omnimoda R*~ tioBeni, nothing but Good apparent in the object, there is no work for Confultation, or the Comparative act of Jadgeraent, and Confequcntly for Election: but the Abfolutc Judgement, would proceed to be Practical, and carry out the Will to Intention and profecutien.- Were not mans foul blinded and depraved, there fhould be no Deliberation about his End, and fo noChoofingofGodas our End: but an Abfolute Intending his, as having no Competitor .* and it cannot be without great fin, for the Judgement to make any Queftion or Comparifon, and fo to Deliberate, Whether God or the Create re be our felicity ? and, Whether God or our Carnal felves fliould be our End? But feeing our depraved Judgement and Will, andVitia-rcdScnfes, and the Tempters fetting the Creature in Competition with God, do ncceffitatc a Comparative Judgement and Deliberation, even about eur End it felf, therefore there is a kinde of Election of God as before the Creature, or a ConfentorRc-folution fo to prefer him, that is neceffary, before or with a right Intention and Profecution of that End : Bcfides the Election of the Due Means, that is, Neceffary, feeing Satan and our flefh arc fo ready to propound wrong means, in Competition with the Means of Gods prefcribing. All this being fo,I fur-thcradde, That the fame Will that hath a Complacency in a thing as Judged (imply Good, may yet Reject and Nill it,or Rc-fufc to Seek or Receive it, if it be Judged either a L«ffer Good ! inconfiftent with a Greater, or any way to have more Evil in it j then Good : And as the Underftanding doth at once apprehend it as Good Abfolately, or in fome Rcfpeft, and Evil in other; refpects, and Comparatively a Ltfs Good ; fo doth the Will at once continue to Love or Will is fo farre as it is Apprehended as ___ A a a a 2 Good,

Good and to Nil! and Rcje# it as Inconfiftent with a Greater Good' or a hinderer of it. Bat if it fall out that the Inconfiften-cv of thefeis not dtfeerned or bclieved,or but Impcrfcaiy,then may the Will by a Praaical Volition Will them both.

To apply this •, The Understanding of the tinregenerate may know that God is Good, and Good to them, and that in very many and weighty refpeds he is defirable. They may know that worldly things will ibortiy leave them, and then if they have not Gods favour they (hall pcrifh: but if they have, they (hall ittain both perfedion of body (which they may defire)and per-ifeflion ofmindc,(wbich they dcfire in general, and may fubmit ' to in the particular way of Holinefs,as more tolerable then Hell) jbeftdesfomeimperfeainerTeaual knowledge of a beauty, and ! defirablenefs in Holinefs it felf, accompanied with an anfwerable 'motion of the Will: But every unrenewed man, hath more pre-valentAppreheafionsoftheGoodnefsof the Creature (partly 1 bv unraaftered fenfe, and partly by perverted reafon) and therefore apprehendeth God as Evil to him, fo far as he would hinder his enjoyment thereof, or would punifh him for finfuif ad-ihcringtoit: So that I. his higheft Pradical eftimation is of the Creature yet not without fome eftecra of God : 2. And his Prevailing Will is to the Creature, but not without fome Will jto God. And ordinarily fuch men are fo fully convinced of the Impoffibiiity of enjoying the Creature forever, and being happy any other way then in God, that, though they could wifh aneverlaftingfulncfs of the Creature,yet(fecing none but fools do Intend an End which they know ImpofllMe to be attained) they do therefore compound a felicity in their own fancies, of the world for a time, and Heaven for Everlafting: One part ftanding in the enjoyment of the delights of the ffeffi while they live here; and the other in the deliverance from Hell, andblef fednefc in Heavm hereafter: hoping that thefe are not inconfi-ftenc but they may have heaven when they can enjoy cbe world no longer: becaufe they fee that many Sdats PoiTefs abundance of earthly blefllngs, and perfecution is not now fo common as it hath been, therefore they fuppofe they may poffeis the like: upon which expeaation they Enjoy what the Godly do but ufe, and fo give it the preheminence in their hearts; Or if they be . convinced of the Inconfiftency of a Carnal minde (in a prevalent I

degree) I

degree) with an Intereft in the Happinefs in the Life CO come, they will either perfwadethcmfelves tint they are not carnally minded when they are, or one way or other will underprop their hopes of Enjoying both :Bucftilltheirflcfhtymindcispre-1 ' dominant, and therefore they will cad their Salvation upon the adventure of foch hopes, as hive nothing but their own delufi-onstofupporttbero.

On the other fide, the Regenerate, being bere Imperfect in all their Graces, are Irapcrfc&ly taken off thofe Carnal Ends which they Intended in their unfanftified ftate, and Imperfectly Inclined to God as their End : fo are they 3lfo both in discerning and choofing the fitted Means, even Chrift himfelf, and O-bediencc to him. So that the beft are Carnally minded in fome Degree, but not in a prevalent Degree, for then they fhonld die: The fle(h and world have ftill fome Incereft in the Saints, but not the ftrongeft : is God and the Redeemer may have fome Intcreft, though not the chiefefr, in the practical Judgement and Will of the unfand.fied. Whether you will fay, That the fame man hath two difrincVmconfiftentEnds,one as Regenerate, the other fo farre as he is ftil! Carnal 5 Or whether you will give I the name of an End. only to that Goed which hatb the greatefi Intcreft in him, I will not contend about a word: If that only be called our End which is prevalently Intended in the main courfe of our Ives, then it is God only that is our End : But if that may be called a rrnns End, which is Intended in his diftcm-pers, and deviations, then the Creature may be calkd our End, 1 fo far as we are ftill Carnal: For it is not only as a wrong cbofen t Means to our Right End,thacwefinfully adhere to the Creature; but it is more as it ftancs in competition with oiir Right En<L,and : as we Will and Love our fle(h-pteafing/*r*> felf. Its true, the fenfual Appetite may defire hfor itfdf y btct\xk it belongs not to \ it to carry us higher and to Intend an End : But the Rational Powers mult fuhordimte both Creatures,and our natural delight • ; mthcmtoGod. Aid Idonot think that it fc by a reeer brutifh : Irrational motion that the godly adhere too much to the creature. I did therefore deliver ray thoughts on this point,thos: That j as the A& is denominated from the Objec^and fpecified by it/o j j the Gi ^ce that is faving muft (as to the A6ts) confift not only in j j the Abfolute but Comparative Judgement,sod in that Choice or :

A a a a 2 Com-

Comparative Willing thtt follows thereupon: And though there be 40 intricate Philoibphical Controverfies about mans Willing the End and Means, which ftand in their way that would make the raoft exatt difcuffion of this point, yet every Chriftian may fafely go on thefe Grounds, and Conclude, That when Chrifts Iatereft is predominant or grcateft in the foul, there is faving Grace; but where it is not, there is none, though yec he may have tome Intereft there. Here is a double prcheminence that j Chrift mud have, or a double prevalency of Grace, that it may (befaving: 1. The Objed muft be Preferred before that which (lands in Competition with it. 2. The Aft muft be prevalent in 1 Degree againft its Contrary, fo far as that the heart and life may be denominated from it. 1. The Abfolute aftof the Judgment makes no Comparifon: Therefore in that only the later muft be lookt after. Aflfcnt to Gods word upon his Authority, muft be Prevalent againft our Difleot: and that will appear in our feri-ous obeying it, &c t 2. In the Comparative ad of the Judgment there muft be both: God muft be Valued and Eftccracd above all Creatures: AndourEftecra muft be Prevalent againft our flighting and difefteem of him, 3. The main point ofTryal is in the Will: And there muft be both thefe prcvalencies before-mentioned. God muft be Willed as better than all Creatures: and ourWilling of him mull be in a prevalentDegree againft our Ntlling or Unwilling. For there is in the beft on earth fome re* mainders of Averfnefs to God, which may be called a Hating of him, fo far as they are Carnal: though they are not therefore fitly to be called Haters of Gad,but Lovers of him; becaufethey muft be denominated from the Prevalent Part. The like may be faid of all the Affections, fo far is they are of the Rational pirt: for of the fenficive Paffions, there is not fo fure a Judgement to be made, as I expreflcd fag. 213. and in my Method for Peace of Confcience*\nt\\t Choice of Mean? all thtsisasclear,if not much more. Chrift muft be preferred before all Competitors, and all rejected for him: and our Wtllingnefs muft be in a Degree that is prevalent againft our Unwillingnsfs, and our Faith as prevalent againft Unbelief, and our Subjection muft prevail againft our Rebellion, and our Obedience againft our Difobedience in the courfe of our lives. He muft have the main bent of our hearts and endeavours, though in a particular acl the flefti may prevail.

This

Tfeiis is it chac I have afTerned : and with a Confer* Co this I am fatisfied. As for the point of fpecification of our A&s, I never look to fee the Schools agreed about ir, how confidently focver M* K. talks, as if they all Confpired with him, Call the diflfer-! ence Gradual or Specifically on pl^afe,fo we agree in the fenfe, I am content. I chofe to call it a Moral Specificaldifference^and I j in that fenfe do maintain; That the faith of the beft of the on-| faaclified is not fpecifically the fame with chat of the fanftified, | ; and fo of L*vc and other Ghccs. As to that Saying faith, all ! other is but Analogically called faith, as I have /hewed in the § before-cited againft M r Blake. But yet I am not of M r K' s opinion about the Natural Specification of Afts, for all his Confidence. I yet think that A&s are Naturally (and not only Moral-ly) specified from their Ob jecls, considered Phyficaliy: and are Morally fpecified by chofe Objc&s as Related to the Laws chat ; command/orbid, threaten, proraife ; and fo by the Laws them-felves: (which D T Twifs will needs fay, ire no g?ecies of Ads, ! though vulgarly fo called, Vind.GratJ.2 t p4r t i*Bigref.9f^io.) I now defire no more of the Reader then to Confcnc; i. To checxprefs words of Scripcurc, which I cited in that C£*/mi.§. 15. which I defire him to review : 2. And co that which M r K. j and I are agreed in. I hope you will take this for a reafonable motion, it being unlike that the Cretian pen of fo bold a man,fo j felf-conceited and fupercilioufly fcornful, fhould grant me much ' more then he needs mull. Let us examine his Conceflions, for j Matter and Words, 1. For fenfe, be confefleth pag, 1 3 7. thus \tamof M l Y>\lL\mminde, that nofiber Divine Veill tell at, that if &t love God never fo little without diffembling, yet he fri/7 Accept it, though fte Uve our tufts before himJ^ So oft he yeeldeth chac til fincere Love co God,doth prefer him before all ocher. Where cben is oar difference? Why, he chinks that no ochers, Believe or Love God at all, but thofe chat Love him above all. I did affirm/Thacas cothac fame Moral Species of Faith and Love,they do not at all Believe and Love God : but as co another Species they do, and truly do it. How oft doth Scripture fay of the un-fan&ificd, that they Believed iuCbrift, ac leaft, for a time? But, I (hill leave it till I fpeak to M r K. himfelf, to prove that men ! unrenewed may have Faith and Love to Chrift, though not fa-, ving. And whereas onr Dedor according to the complexion

of his Confcience,doth prefer me to fucced Pelagim ia hii Chair, for affirming, that Carnal men (by the greateft help of common Grace, as I opened my jneaning) may have weak Inclination?to Spiritual and Superiour Good, while he hath ftronger to Infe-riouc: I would have him review his Sobriety, in making all Divines and Churches of Chrift, (ince the Apoftlcs daies, Co far as I afo able to difcern by my fmall Reading, or by Reports, to be Pelagians, i never heard of any that thought fo bafely of the higheft raeafure of that Grace which is nst proper to the Saints, as this man doth. If it no whit lead to God, how is it Grace? If this Doctor dare warrant his hearers, that they (hall all be faved that have the leaft Faith, or Love, or Inclination to God ; I dare not Imitate him. Except they love him above ill, I dare not tell them that they are true DXciples. Nor do I think that Nature it fclf is Averted from God in the higheft Degree, nor all the wicked of one degree of finfnlnefs, nor yet as bad as thty ftiall be in bell. Our Divines that tell us how farre Hypocrites may go, do not talk in the (train of this Doctor.

Well I but bow far are we yet difagrecd even in terms ? Why I faid, that it is not a Natural, but a Mbril fpeciflck difference, and fo doth he : Pag.109. he faith \jBut againfl Whom Ipray do jou dijpHte then f &c. / dare be bold to fay, there is not one that af» firms a Nat fir al or Thyfical difference, as you call it, between the atts of Common and Saving Grace in this yonrfenfe~\ And is it not pity that this Doctor that is fo well agreed with me for fenfeand terms, (hould be put to the trouble of fo tedious a Digreflion. Forfooth, I did unhappily express my felf, becanfe I ufed n0t his term [ m 4pf>retiative~} which though I neglcded, I think on fuhacient reafon, yettoPlcafehim, I will ufe it when I think on, and have ao better. And fo we were beft part while we are Friends.

$§§§§#§§## |f i

M r (Jata^ers firft Letters,

A N S VV E R

To a Qju e s t i o n about

Adminiftring Sacraments

in a private place, wherein his Advice was defi-red by the Minifters of our Aflociation :

Wherein he declareth his Thoughts of two of my Writings, which fome quarrel! with.

Worthj Sir,

He reccit of your kinde and brotherly Letter, together with thofc two pious, feafonable and ufefull Pieces, which you were pleafed to be-ftowonme, as upon the delivery with much gladfomnes of fpirit, I could not but entertain, fo with no lefle thankfulneffe of heart, by thefe I defire to acknowledge. As for the long delay of this mine acknowledgement, my humble requeft to your felf, and thofc other your Reverend Aflociated Brethren is, that it may not be mif-interpretcd, as either proceeding from a wilfull negleft, or favouring of a dif-refpe& either of them er your felf; which indeed, IconfefTe, might not unjuftly be deemed, unlefle the reafon of it were rightly conceived ; but when the occaflon thereof (hall be truly related, I hope, it will remove ail fufpiti-onaadfurmife of failing or faultinefle on my pare in either ktnde; the packet wherein your Letter, with thofe precious

* Pieces,

Sieces, was included, came not to my hand ( by whofe default, I know not)unti!l the eighch of this inftant; on which day it was by a mefleng'er from London delivered to my fervant at the door, and by him brought in to me fitting at dinner with fomc ftrangers; which having prefently broke up, and having caft mine eye on your name at the foot of your Letter, I could not forbear to reade over, and with much cheerfulneiTefo dfd, before I rofe from the board, and fo laid afide, refojving by Gods permiftion and ailillance, to return Anfwer thereunto, fo foon as I could have opportunity for Come curfory Survey at ieaft of either of your Pieces ; which alfo after a little time taken for the fpeedy difparch out of the way, of a Work left with me for allowance, being tuddenly to pafTe to the Prefie, I fet prefently upon; and having with as much expedition as I could runnc over either, being fo drawn on with that delight and content which I took in thefubjed: matter of either, that I could not afford unto my felf any refpite, fave as urgent occasions unavoidable enforced necefTary interruptions, untili I hadaccomplifhed my refolved intendment; when I began now to fet pen to paper for the drawing up of an Anfwer, 1 was exceedingly damped, taking notice of the date of your Letter, which I had not formerly obferved, being Ui-Uj 9. full two moneths ancienter then the arrival of it with me : while with myfelf Iconfidered^not only, that what I fhould return in fome regard might come altogether unfeafonably, but that this long delay might be fubjed: to mif-interpretation, as arguing a difregard and flighting of my.Reverend Brethren of better dteem and repute then my felf r not vouchfafing them fo much as a line or two in fo many weeks intervening, and a backward-neiTe to enter into any good correfpondence with them; a dik pofition which from my heart I have ever abhorred : howfoe-verconfeioustomy felf of mine own weaknefTes, I have never been over-forward to intrude my felf into the affairs of Brethren abroad; nor have had much occafion of entercourfe in thi* kinde, living moitly in an obfeure corner, fave with fbmc few of my Brethren, with whom by occafion of alliance, or more inward converfing together formerly, I bad contracted and continued familiarity and acquaintance. And thus much baving premifed to clear my felf from any afperfion or fufpi-

tioaJ

tlon, that this long delay might have occafioned, of ought inthiskinde, I (hail proceed unto that, vvhichi refolved tore-

turn.

ii.

That Work of yours (to begin with it) which your felffeem to have fa light an efteem of, is In my recount a very precious piece, and of lingular good ufe ; For that therein chat great and weighty bufmcfie, wherein fo many millions of fouls are fo nearly and deeply concerned, is in my poor apprehenfion (and 1 fpeak it finccrely, and without flattery) more fully and exactly difcuffed and determined, then in any that I have hitherto lighted on, that have deal: in that Subject. And indeed herein have you carried your felf with exceeding great wifdom and warineffe , as by labouring to difcover anddiftingu-ifli the grounds and nature of this malady according to the grounds from whence it proceeded, that the remedies may be re-fpedively applied with the better hope of defired fucceiTej fo in cutting out an even-way andcourfeor cure, between the mi-ftakes of many godly Teachers concerning the true Nature of Faith on the one hand, whereby many weak fouls have been formerly further mafhed and entangled , that were more then enough puzzeldand perplexed before; and thofe abfurd and impious conceits maintained by men or corrupt mindes or affections, or both, who like unskiifull.or unfaithfull quackCalvers, by infilling of loofe and lewd principles into the mindes of thole that are feduced and deluded by them, as by palliating plaifters, and ilupifying medicines, give their patients eafe of their pains and aches for the pre fen c , but wichall call them into more dangerous and defperate difeafes. And truly, Sir, for mine own part I have ever been of the mindc that thefe fcrupu-infitics in weak and tender hearted Chriftians, are as fomc weeds^ which though weeds, and of no good ufe, yet argue a good foil, which a skiifull Husbandman therefore will not rc-fufe to deal with, or to deal for, being on good terms tendred in fale v asoneunskilfull it may be would: And )ct as thofe weeds, becaufe but weeds, would be rid out of the way, for that they cumber the ground, and hinder the growth of things more ufefull; fo theie needleffe fcrupuloficies, though oic fignsof a gracious foul, of an heart defirous to approve it feif unto God, carcfulltopleafe him, and fearfull to offend

* .2 ' him.

him, yet becaufe they much diftrad and difturb the rainde, dif-able the foul unto that chearfuli fcrvicc chat God requireth of his, and hinder the growth of grace, which would thrive with many much better if they were away; my courfe therefore hatlr been with fuchasl have found much perplexed and molefted in this kinde, to perfwade them, upon the groundlefnefle cither of the affedion it felf, or the inference which through weak-nefs of judgement agamft themfelves they thence ufually raife, to endeavour what they may, to lay them afide, and remove them; withall advifing them to look principally unto duty, and leave the comfort of Aflurance as matter of reward unto God, when he (hall pleafe to afford it; yet not negleding the means whereby it may be attained, of which I conceive this to be a principal one, to wit, a fedulous application of themfelves unto a conftant performance and confcionable imployment of themfelves in thofe offices, which their peculiar (rations and relations as well as thofe which the general calling of a Chriftian requires of them.ButjI/VjWhat do I thus cafting a di(h of water into that River, unto which I may juftly, and (hall not fail to dired others, and whence I deem it no difparagement to draw my felf ? The Lord vouchfafe to blefle your labours herein, anc yourfelf abundantly for them, as I doubt not but that many do, and will blefle him for your felf and them, even then when you (hall have no need of their bleffings, having fully received the fruit of your labours, and being now inperfed blifle. This onely to (hew that I have ferioufly perufed it, and how I efteem of it.

For the other Piece, concerning Aflbciation ; which I hav< likewife runne over : albeit I be my felf now miles emeritus, b} reafonof age and infirmities otherwife, utterly difabled untc my wonted employment, and do therefore in effed retain onl) a bare Title, to keep out fome unworthy one, that were like otherwife to be obtruded , but for which I had long fince wholly refigned as well the Tide as the burden together with the benefit, which another enjoyed* fo far as it can be attained, yea further at prefent then is by me received, neither hath ir been my happinefle fince that fome fzcz of a Difcipline hatfc been fetled in thefe parts, to be able to convene with my Reve< rend Brethren of the Clajfis, wherein I refide, at their ordinal'

nary meeting places, or to enjoy their Society, fave, when they have been forced for want of a full company to come hither down to me, that I may ferve as a eifer to make up a com-pieat number; yet doth it exceedingly rejoyce me at the heart, to hear of any fuch Combination and Agreement of the Lords faithfuil fervants in any part of the Land, endeavouring as with one (houlder by mutual confent to carry on the Lords work, and to fettle and fupport the diftraded and tottering eftate of his Churches among us, by fwarms of mifleaders, and (hoals of their followers, miferably torn in pieces, and almoft utterly laid wafte in moft places: And it reviveth my fpirits not a little in this prefent feeble and fainting condition , by miniftring forae matter of hope to me, notwithstanding fo many plots and projeds on foot to undermine and fubvert his Miniftry among us, that the Lord is not yet deferting of his Congregations in the middeft of us, when he raifeth up the hearts of fo many his faithfull and able fervants, to put their hands joyntly to a work of this nature. Nor fhall mine inftant prayers unto him (the only fervice that I can do you) be wanting in your behalf, that he will bepleafed, to ftrengthen your hands in this his work, and go along with you in the proiecution thereof, that by the graciouscondud of hispowerfull Spirit, taking good efTeft, and finding a profperous iftue, others may be encouraged to undertake the like werk, to the further reftauratiori and better conftitution of his Churches among us, the prefervation of his people from thofe damnable Doctrines, deftru&ive of the very power of piety that are fcattered abroad in all places with us, and theftrengthningof his flocks by mutual affiftances againft foch feducers and falfe teachers, as would by flight or might be either creeping in among them, or breaking in upon them. There will, I doubt not, many difficulties encounter you in the carrying on of fo weighty a work (for what work of worth or weighty concernment is without much difficulty accomplished?) as well from tunning and fecretuadcr miners, as by open and violent oppofers. But the Lord All-fbfficient is able to fur- • nifh you, aswithfpiritual wifdem to difcover and elude the wiles of the one, fo with Chriftian courage to wreftle with,and out-wreftle the other, foas'that neither of them may be able to prevail againft you, no more then thofe adversaries of Gods

* 3 people

people did in Nehemlahs dayes, either by their fox-like wile^ or by their Lion-like threats and forcible attempts againft thofe defpifed and derided ones, that then laboured in the reftaura-tion of Gods Church, and Conititution of his Service, amids thofe manifold obftru&ions, difiurbanc.es and difadvantages v which in puVfuarke, thereof they met with, as well at home as from abroad ; yea whatfoever the iffue of the bufinefs fhali be (for the iffue of no mans attempt is in his own hand)your pious endeavour (and that is all God requires of us) (hall not go unregarded or unrewarded with God. Bat I forget whom I write to ; (onely I confider, that the acclamations even of idle fpedators are wont fomewhat to hearten thofe that are wrefi-ling or running in a race) and whom you intimate to have written unto, Bretheren much better able, each of them feve-rally (jointly how much more abundantly ?) to afford you either advice or encouragement then my felf ; -and who,in likelihood, your Letters arriving far fooner with them then with me, have long before this given fatisfaction to you in the office therein required of them.

To draw towards an end • as concerning the particular Cafe propounded about the Adminiflration of the Sacraments of Baptifm and the Lords Supper in private upon fome fpecial oc-caiions: The Directory indeed doth reftrain the Adrainiftrati-on of the Sacraments unto the place of publick meeting. And I doubt not, but that the Queftion concerning the private Ad-rainiuration of either was ferioufly conftdered of,and fedulouf-ly debated in the Committee whereunto that part of the Dire-dory was then defigned, and again upon their report, if any doubt were moved about it, in the publick Affembly; where if any were, the Scribes who took the feveral debates there in Writing, are beft able to enform: For my part I am not certain whether it were queftioned at all in the Affembly; nor do I remember that that part of the Directory fcii to the lot of that Committee, whereof I was a Member : But for mine own opinion herein, I concur in judgement with that learned man Sam. J\4arcfiuA in Decifiombiu Theologicis regimen, ordiKtm, praxin & etttaxUn fpettambus, J^v. 2. & 3. to wit, that howfocver loci & temboris circumfianti<£ non [unt de ejfentii Sacramenti, ye? it is a thing meft convenient, confidering the nature and

ufc

life of the Sacraments, ut in publicls conventibus admmftrtntnf> which by him appears to have been the judgement of Calvin, and is affirmed to be the conftant praftice of moft of the Reformed Churches: And the contrary practice, as it may fecm to favour, and be a means to nourifb fomePopifh conceits concerning cither Sacrament, the reliques whereof remain ftili with many among us : fo being in fome cafes admitted, it may bring in many inconveniences, one requiring the like privi-ledge as well as another, and much murmurings and heartburnings, that it is not alike condescended to, though the cafes be not alike. Yea it is apparent already, that where way hath been given thereunto, others expe&ing aud exa&ing the fame liberty, moft Baptifms in many places are become private: as alfo private Communions arc jgrown very common, defired moft by ignorant or Popifhly arretted people. For the Objection from the children of Believers right to Baptifm* Ifup-pofe the Anfwer not difficult: True, where it may fitly, and with due conveniency be had: nor conceive I, under fubmifli-on to better judgement, that the examples of the Eunuch baptized by Philip, or the Jayler by Paul, are of much force here, to infer the like ufage and practice in feded and embodied Con^ gregarions. And for the other Sacramenf, which is a more fpecial badge and profeffion of our mutual communion with that body politick whereof we are members, it feems the rather to require a publick Convention: neither feems there to appear in Scripture any the leaft track or intimation of any admini-ftration of this Sacrament, fave at times and in places of publick Convention.

* Thus, Sir, I have been bold, according to your requcff t to acquaint you frith my thoughts herein, without prejudice to any, that may herein diffent from mc, and with fubmiffion of mine opinion to further information from others that may be cither quicker fighted, or better experienced in bufineffes of this nature, being a matter not fo much of ncceffity as of conveniency and expediency, wherein the fcale in fome cafes may turn cither way.

The Lord, Sir, vouchfafc to give a bleffing unto the prcfent bufinefs: and to fupport and ftrengthen you both in body and minde, that you may be yet further ufefull unco his people, a»

by

by your conftent courfes and indefatigable endeavours hitherto you have been. That which is and ftiall be the hearty prayer of hirn; who earncftly craves of you the like driftian office at, the Throne of grace in his behalf, that he may be fuftained and enabled to ftand upright in thefe faltring and deficient dayes, that the clofe of his frail and fainty condition, which he appre-hendeth near at hand, may be accompanied with inward com* fore and peace; and whofc defire is hereby to acknowledge himfclf

Rtbritbjvty 20,

Your unworthy Fellow-fervant,

and defervedly high efteemer of your felf and your fruitfull Labours Thomas Gataker.

POSTSCRIPT.

SIR,

f \Lbeit Icannot prefentj'ouVvith ought of mine equivalent, or* JLjL, oflike fifeto either of jours, jet I fbxllintretfjouto accept effuchaforry Piece , asfome kindeofneceffitj hath extorted from mt, Which With thefe youfiaS receive 1 The defect of nij memory much failing me, asjoumaj eafilj deferj by mj frequent mift l a-k*ngt % which I hope you w#0 exfssfe.

M r (jatafyrs kcond Letters

Declaring his

JUDGEMENT

OF MY

A POLO G Y-

Worthy Sir,

YOurs of May 24. together with your very welcome prefenr (for both which I return you many thanks, a forry requital) came to my hands Jute 7. upon receipt whereof, perceiving by the Title, that it contained much variety and ft ore of futh matter, as I much defired to fee dealt in by fome able hand and pen, and deemed none fitter in divers refpeds to undertake then your felf; I prefently fetting all other bufir.rffesafide, curfory

perufalc rb« which I pucpofely made

choifeof to I Mr Kendal, the

rather, . 1 by

fome h»£ ugh I had never feen ; and a

religious Gentlewoman fc me, among other dif-

courfe, related unto me, that underftanditig that notice was given of an Ofdination of Minifters ch a day in fuch a place, and repairing to get a ^ room,the better :o fee the whole carriage of that folemn performance.flie

* * deman-

? •

demanded of the Clerk (as they term him) who officioufly attended her, Who was the Paftor of the place ? who anfwered her, ic was one D r Kevdal, a gallant Preacher, one that had written againft M r Baxter < % and by occafion thereof asking me, who that M r Baxter was; I told her,if (he would but read fuel) a work of yours, which I ufed to commend to my friends, and had bee» fometime longiince commended much to me by a pi-ous Kinfvvoman, that profelTed to have received no fmall benefit and comfort by ir, (whenaslhad notfo much as heard of your name before, tbeygh of another of the fame name, nothing like you) fh« might foon come to know both who, and n'hat manner of man you were. Howbeit in reading over M r EjnsVindkia, lighting on a ftrange Expofition of that Scripture-phrafe, inGodsfight, cited out of him, there began to arife fome doubt in my minde, whether the mans foundnefs of judgement might be all out anfwerable to the high report railed of him, and abated with me much of the efieem, that I had formerly entertained of him. Nor do I finde it much improved again with me, by his whole Digrejfion read over, as I finde it related here in your Book; notwithstanding that, Tan* quam Matupu angfiis, Nee mtdik plus parte lives cretins In auras, Defpkit cmne nemns ; and as one mounted up into fome lofty Chair, hefeemtocaft his eye down on his Adverfary, whom he haih picked outtooppofe, as one fitting beneath at his footftool, or lying far below him on the ground; whom he therefore frequently turns ofTrather with ironies then with Arguments. But fuch high.flown fpirics I have fo oft obferved, to be large promifers and fcant performers, that aptsd we m&gna, fidemprom-ft levant; and I fee them fometime, while they rtrive to (hew their rank wits, flip into fuch abfurdities, as other of weaker brajns and fliallower capacities are able eafiiy to defcry and difcover the folly and vanity of, while rhey pleale and pride themfeives in them, and look that other fhould applaud them. Having difpatched your Debate with him, I went on to the eniuing ones, in whom, as in the former, many paffages I could notreadebuc with much indignation, divers-not without laughter. And truly, Sir, it vexed me not a little, to think how you were fallen into the hands, not ^ dko-j&v only, but as the Apoftle fpeaks, f utittw^ xj r civ&'(%•,'}w arifdxw,

fuch

fuch as feem to have laid afide in their dealing with you, not Chriftiamty and charicy alone, but even common civility, ingenuity, humanity, and fhame : and yet withall could I not for-bear to laugh at their foily,thac had no more wit and difcretion, then by fuch manner of dealing fo ir.confiderately to lay open their own nakednefs, andcxpofe themfelves in the iflue unto contempt even with the meaneft,lofing much of that reputation wich fobei":minded men at leaft,that before by their parts other-wayes they had gained,while by fuch unchriftian, unfeemly and unfavoury carriages they feek to improve and mhance it.But you have, Sir, for che main matters in contelt between you and them, befides their reproachfull and cheating courfes (for they are many of them no other, no better) fo put it home to them, that you have throughly and abundantly vindicated your felf, caufe and credit, from their falfe and frivolous afperfions, with all not grofly fore italled and palpably partial; and I fuppofe they will have little lult (thofe later of them above pointed at, I mean, that yet furvive) to reply ought, unlefs they have fo brazed the fore-head, that they regard not at all, what men deem or fay of them, fo they may feem to fay fomewhat, and have the laft word : Which is, I doubt, in part the difpofition of that grand Champion of the Antipxdokiptift<c (for an Ana-baptift he will not yet be termed) who ( as I am enformed) hath lately publlfhed a Work of that fubjed, in way of Aofwcr to a whole half dozen of Oppofices, whereof you are faidto be one.

For your Confeflion, I fhould have been glad to have feen it, and (hall be right glad to fee it, when it (hall come abroad. But I heard nothing at ail from your Bookfdler concerning it: vour Letter and Book being brought over to me by a poor woman, whom he made ufe of for the delivery of it, who having delivered it, made no ftay. Nor do I fuppofe that it needed any perufal of mine, not likely to contain any matter of moment, that would require change: and ir fome phrafe or form of fpeech (houid have occurred, concerning fome notion, which in other terms I fhould have deemed more fitly cxpreffed, yec might your own expreflions feem the fitter to you, as mine to me • nor would the matter in likelihood have been of that importance, as might countervail either the delay of the Work,

- * 2 being

being already in part wrought off, or the damage neceflarily incurred , by either the flay of the Prefs, or reprinting, while Letters atfuch diltance pafi'e vici/fim to and fro. Otherwife I fhould not have been nice of affording that office, though leffe needfully to one, whom I ingcnuouQy acknowledge to owe io much to in divers refpeds, and concerning mine efteem of whom I both fpeak and write that occafionally to others, which I will not to your felf; which I am not wont to deny unto divers other, whom I ftand leffe engaged unto, rtqucfting of me, for what caufe fometime 1 know not, to perufe fome things, which they fmrpofe for the PrefTe, or have already publifhed, and to give my thoughts thereof; which though I finde fometime a thankiefle office, yet hath proved with orhcr fome not unufefull. From yours, «ft>, I (Tiould rather have hoped to learn and gain fomewhat, then to help mend or better ought.

As for mine own work,though having found k a very tedious bufineffe, to raife any wcll-compofed frame out of fuch maimed and confufed Notes or fcraps rather, as I finde them to be; yetl had begun to fet upon it, and had written out fome few fheets of it, when fome other urgent occafions intervening, enforced to lay it afide: and to let you know the plain truth, I am now at a ftand (confidering the multitude of intricate que-ftions^ and nice fubtilcies concerning this fubjecl, thkt I meet with in the writings of learned men, occafioned a great pare of them by thofe vain and fond fancies, which thefe men have of late broached, andmai.y are much taken with among us, fuch as I little dreamed of, when above twenty years ago I dealt in this Argument,framing my then Difcourfe in a practical way moft,tothe capacity of a plain popular Auditory, in doubt whether at all to refume it, and return to it again. Howfoever I fnali hot refrain briefly to acquainc you with my minde concerning the feemin'g difference of thofe two great ApoftJes in this point, which I fuppofe will prove the fame in fubftance with what I finde here in yours.

The Cafe or Queftion in Paul and fames to me feemsnot the feme. In Paul the Qutition is of finne in general, concerning which when any man (hall therewith be charged; there is no Cleans whereby he may be juftified, that is, juftlyaffoiledfrom

the.

the otherwifejuft charge of being a firmer, but by his faith in Ckrifts blend •, Chrifts bloud having made Satisfaction co Gods Jufticc for fmne; and his Faith in it, giving him a right to it, and intereft in it. Whereas in James the Queftion is concerning fome fpecial finne, and the queftioned perfons guilt of ic, or freedom from it, co wit, Whether a man be a trie or a counterfeit believer, a found and fincere, or a falfe and feigned Pro-feffour? In which cafe, any perfon that is wrongfully fo charged, may plead not guilty, arid offer hirefeit to be tried by his works, as in fo me cafes Gods Saints havegtone, even with appeal to God himfeif : That which may be illuftrated with in-flances for either cafe in Abraham , Dtiid , fob , Paul, and others. The firft hint and occafion given me to the consideration hereof, was from a Collation that a reverend and learned Divine M r John Bejfc, one of the Senior Fellows of S r Johns in Cambridge had of this Argument, wlienl was a young novice in that Houfe. Paul, faid he, dealeth in genert didaftico> by way of Inftru&ion and Information, as the Matter giving the Scholar out his leflbn : theonelyway for you, being dinners by nature, to become difcharged of your finncs,is by faith in Chrifts bloud. James, in genere elenftko , by way of Examination and Triall ; as the Mailer in hearing and examining his Scholar. Have you learned yourleflbr? Yea, then you can fay it, you can conftrue and pearce it : if not, it is certain you have not yet learned k. So here. Have you taken out the Lcflbn Vaul taught you ? Yea, then you can fay, then you can (hew it. Do you believe in Chrift ? Yea,then it will appear in your life, elfe it is apparent you do not. So he then; and either from him or feme other I remember to have heard that cited as Zanchies* Fides juftificat homiKem, of era juftificant fidem. Thefe gave hints of that, which I afterward pitched on. But I hope this l»a*\iw*ils will fhortly be more fully difcuffed and cleared at the Commencement in Cambridge, where ( as I am informed by a Letter from my worthy Friend D r Tucknty, who withall fent me his Sermon, a Learned and pious Piece, Preached at the Funerall of that Faithfull and Painfull Servant of Chrift D'Hiil, now at length Printed: The lofsof whom and memory of it, together with tie late departure from us of my next Neighbour ifawkitaker, not coming ftiort or that

other eminent perfon either for piety or feduiity in the work of the Lord, wherein alfo they were for fome fpace of time Colleges, while God was pleafed to continue any meafure of ability to him, and a mirocr of patience amids thofe extremities of pains that tfc? Lord for a long time exercifed him with, proceeding from exalcerated Kidneys, a Stone in the Bladder, and the neck thereof gangrened; a pretious man, and the lofs of himrmach lamented by ail the Pious in thefe parts. Ah, how many fuch ufefull Inih'uments far younger perfons then my felf hath the Lojtfl of lats taken away in the midft of their daies, in the prime of their ffi'ength, when they might have further have been very ferviceabie to his people, having much need of inch in thefe ioofe and unfetled times, while I ftay ft ill, as a rotten ftake in the hedge, rather needing fupport then helping to fupport j or as his truncus jicttlnus, inutile lignum, wxJmj oswaeia, encombring only the ground; an ufelefs creature, a bare title of a ftander, which now at length I have alfo wholly in ajman-cer diverted my felfof, and devolved to one of good abilites to undertake and undergo the Charge, under the weight whereof I have long groaned. But, Sir, you may perceive by this impertinent eicurfion, qmrn per atattinmalam tunc, as he terms it, and Solomon himfelf, deliram, as the propriety of the word is by fome Criticks deemed to import, and forget what I was about, and had begun to relate. De J emit a in viam. At the approaching Ad or Commencement at Cambridge, the former Thefisto be difputed and aflerted thefecondday isfaid to be this, faeobm non contradicit Paulo in *s4rtictilo Jufiificationis, the later is concerning the Deity of Chrift : Thofe for the flrft day are, Evangelici convenienies in fmdamentalibns dtbent ft mtituo ferre in extrafundamentalibw, Articnli fidei fupra ra-tionem non funt contra ^rationim* All of them very feafonable and futable to the ftate of thefe times.

In running over thefe your Elaborate- Debates, (which I wonder much, considering mine own weaknefs efpecialiy, how you were able with fuch fpeedtodifpatch, or could finde time but to write) though but otagffoft (which a great Author inhi-bites) and by ftarts, (being oft interrupted by unavoidable intervening occurrents, and reftlefs, untill I returned again to them) fo greedy was I of devouring the whole, when I had

once taken a taft of it, that much of it went'down i chewing, while I feared to be taken ofFmainly, if ro: wholly, ere I were got to an end, by fome expeded imploymer t<, which go much againft the hair with me, but I cannot fhifr off H< bcit in this porting hafte I took notice of a flip or two overfeen at the Prefs, and in the Errata therefore not appearing : It is the want of a negative in two places not farrc afunder, iflmi-ftake not, with L. C. p. 270. propefin. The firfi Grace bath a prerecfttifite dndition, though oft preparations .Sec. Should it not be, no pr ere qui fit e Condition f Again, p.276. /.12. I. Thtt God

did (not, fure wants) from eternity fend his Son, but in the

fulnefs of time, &c. but any ordinary Reader may of himfelfea-filydifcover the defect in either of thofe places, and without other help fupply it. As alfo that in the Debate with M r Rt /M55./.2. The mo ft—-that explain (for, exclaim) againft my Judgement. But ibidp.^S.l 9. there is a patfage that I have been ;™/ s arc chewing the cud upon, and cannot get over: The words are ro: p Utas thefe, Credere non eft aliusfubditi vcl legatarii, fed Recloris, m j fenfc, fudicis & Teftatoris, &c. I am not ignorant that Cfedere in that but otheui fenfe, whence with us a Creditor,for^W alteriw quidpiam com- ab ^ rci mittere, may be atlio Teft*t*ris, but how that will agree with ""^ the main drift of your difcourfe, I conceive not, and there r,b.J feems therefore to me, unlefs I miftzike, fome miftake in the words.

Concerning Believing in Chrift, ( which feems fcarce good Englifh) or Trufting tnhim, ox in him, ( which I fuppofe the more proper) I cannot as yet conceive, but that, to T ruff on Chrift ,and to Receive kim&nd to be Bred of G d, (for fo I would rather render it Bred, then Borneo take orTthat ntce diftin&ion, wherewith B. D. feeksto elude M r P. in his Appendix) and to be Adopted by God, are fo many diitinft notions, yea and fe-verall things, though never fevered. And the term of Recti-ling being acknowledged to be Metaphoricall, (as, if *ny memory do not, which frequently it doth, fail me, your felf fome* where exprefly fay) of Trufting on or in being proper : it may feemnot fo fit to define, defenbe, or expound the proper by the tropicall, which in D r Gouges Definition of Faith I firft ob-ferved,but could not then fo well relifh, and finde fince in many other; Nor do I finde where the term of Regeneration is dfedto

comprc-

comprehend Jttftification, R-miiTion and Adoption- which you fcem to affirm, with 2. C. p. 200. whereas on the other fide M r Forbes 'in his of Juftificaiion, makes Adoption to comprehend it, which he makes therefore the prime benefit, and the reft to fpring from it, wherein I cannot afTent to him. Nor can I yet bring my minde toclofewkh R.Downh*m againft M r EHmb/e; in Defence of whom againft him I had once a purpofe to write a (hort Difcourfe framed out of fuch Exceptions as I had blurred the Margin of my Book withalJ, and to have crowded it into fome other Work. And your felf alfo feem code-pare from him, in placing Faith before Regencration,where you lay with M r 2/. p. 103. pr ope fin. This (viz,, to take God iln-cerely for their God ) no unrenewed foul ever did or can do* Nor feems B. Davenant fo clear herein, making fome graces concomitants of Faith, as Repentance; fome confequents, as Love. Wherein alfo you feem to leave him, affirming the Reception of Chrift to be a loving receiving of him, which cannot be without Love. As for the Inftrumentality of Faith in or about the work of Juftification, albeit the term commonly received and ufed be not proper, yet as the meaning may be, you feem not to difallow it. And furely Faith as a medium feems to have a more peculiar Office in the tranfaclion of that main bufinefs of Justification,then either Repentance or any other grace, as the Love or Fear of God, or the like. Which to me feems the more apparent, becaufe I rinde it fo oft faid in the Word, that men are juftified by Faith, but no where by Repentance, albeit that alfo be as a condition thereunto required : as alfo t>hat form of fpeech, snsrc& W #^77, fides, $r fiducial* fimgttkc, feems to intimate and imply, that this grace harh a more fpeciall reference then any other, to the fatisfadion made to Gods jufl for our fins by thrifts fufferings, which alone we can plead for oardifchargeofchem at Gods Tribunal!. Nor is ic as 1 conceive the intent of our Divines, when they ufe that term, to ! uponic the main ftrcfsof the great difference between us thePapiusinthe Do&rinc of Juftification, which as it is . down in the Council of Trent, ( howfoever fome of the

te before it, came in a manner home tous^and fome that have writ fin^e, k^r. now and then to condefce;.. to us, till they come so uet$er dv: genuine, fenfe of the C

Undaupon other terms, uGuiL Rivettu hath (hewed at large n his VindicU EvAngelic*, de fnftificat.Part.3. Cap.2, & 3. But ;hefe things, *?*>, I mention not to put you unto the trouble of writing about them, having your hands fo over-full already; but to propound chem only to your confideration, as you find, or meet with occafion. Many thoughts of them, butconfufcd ones, I have fometime in my brains, which I finde no fit terms to exprcfs, nor ability aptly to diftinguifh and orderly to di-geft: Trouble enough, and more then enough, I fear, I have putyouunto,yi tcndring to you thefe fo many fcrabbled and blurred lines, which I am fcarce able fometime to reade over again my felf. Nor will 1 imitate the Florentine Cooper, whom his foul, when he was fo long about lighting a candle to fee it 9 Checks for complaining of and laying the fault on the raoiftnefs of the tinder, the bluntnefs of the ftone, and the badnefs of the fteel, when indeed the main dekft and default was in the wcaknefsand unfteadinefs of his own hand; excufing this my fcrawling by the badnefs of my pen, ink and paper, none yci of which I was wtll ftored with at prefenr, nor can I be fur-niftied with, when I want, or have not at hand, but from th* City • but the main reafon of my fuch ftovenly and illegible writing, andfo oft blotting and interlining, is partly from my flippery memory, that forgets what I began with, ere the fen-tencc be ended, and partly from mine unfteady hand, very much fliaking after a few lines of any length drawn flowly ouc anddifpatcht, and this unfteadinefs, (contrary to the wont of moft others) being much more troublefom to foe in hot weather then in cold, and making writing therefore more tedious to me in the heat of Summer then at any other time. But it is high time for me to ceafe by my prating ( you may well apply to me that of the Poet, not fo ancient as the Name given him pretended, O folk fmes gtrrulitate [ems )

tomoleftyou, and withhold you from better and more ufefuH employments^ I (hall conclude all, as with a renewed acknowledgement of a double engagement unto you, the one for your gift and your peculiar affe&ion to me thereby expreflcd, the other for the work it felf, and the bufinefs therein undfs£^"<. and tranfa&ed, fo exceedingly advantagious, if not fo^ *ne flopping of the mouths, ( for who can charm the untamable

*** tongues

tongues of fuch quarrelfom, licentious and fhamelds people?)! ©f thefe broachers and abettors of thefe pernicious conceptions? and impious notions gilded over with the fpecious titles of Free j Grace, and Gofpel-Dodrines, &c. like thofe C^uackfalvers implements, of which that Anacnt Writer, Tituli babemphar- \ mac a or remediz, pyxides vtnena, yet to difcover their frauds I and thedangeroufnefs of their devices to others, and to defend ' and dear up the truth of God againft their wicked irapoftures andconfequently for the flaying of thofe that otherwife might -fee, and the reducing of fome at Icaft, that have been feduced by them'; inwbichkindel hold, as ail Gods people in general! and my felf in particular,, very deeply engaged unto any whom they know to have eminently laboured, as your felf here have done, andtoblefsGodfor ftirring them up and enabling them thereunto: So with earneftalfo and hearty prayer unto him whofe work.it is that herein you do, that he will vouchsafe iri much mercy and goodnefs y to fecond thefe your Pious undertakings with his bieffing, whereby they may become efficacious-for the end by you intended in them, to fupport and ftrcngthen youinyou*prefcnt languifhing condition, againft the malicious calumnies and oppofitions of your ill-minded Adverfaries and to enable you to proceed in the propugnation of his Truth and caufe, fo as his might may appear in your weaknefs. That which (ball be the conftant requeft at the Throne of Grace of

Itefaub J«ne io.

1 *f 4 Yiurfeeifaand ^ea^handea^

km nnfained and finctrelj afftfteit

Zriwd andFellm-fervtnt,

Tho. Gatalier.

IfiQatakers JaftLettcr with his Notes.

fftrtby Sir,

MY Father being by an extream languiftiment of body difinabicd to write unto you himfelf, hath required me to give you this account of his prefent condition, and of his endeavours to exprefs his refpe&s unto you : On July 7. he received fome (beets of yourCbnfcflion : the night following he was furprized with fainting fits, which afterwards turned to a Tertian Feaver : yet in the intervals he perufed your Papers, wherein he met nothing of much moment that required any animadverfron. Some things of lefs concernment he had noted in aloofePaper, which you (hall finde inclofed herein. He lies now expecting Gods fcafon of removall of him hence, which he profefles much to defire, hoping that his unquiet and painfull date here will be by Gods mercy exchanged for a blefled condition of reft in the Lord, before this come to you. He befeechesGod to lengthen out :hc line of your life, inabling you to proceed in Defence of his rruth, againftthefe noveli inventions, and to the clearing of pur felf rrom thefe grofs and falfe calumnies "of il- minded men, rhus, Worth) Sir, ray Father recommends himfclf unto you, ind 1 defire you to imploy your prayers for our comfort, a/Turing you that your good opinion of, and kinde refped to ray. Father hath engaged me to remain,

Kedtritb]\dy n. i*54-

Sir,

Tour very loving Fritnd

And Strv*H$in the Lord,

Charles Gataker.

Pitf£.23.1.i» Though I haveread.2 The fentence fcems arajto-k*$*p, nothing to anfwcr the things. 7.3. The Author * Papifir\ I have run overmuch of his Book, and finde him an Arminian and a Revelationift, not a Papift.

P4g.40.tf.25.1.4. To fanttifis u to pardon."] If Juftification confift in pardon, as you feem to hold, and by rcpentanec as a condition we obtain pardon, it feems then that we are fan&ified before we are juftified, and confequently pardoned.

P4g.41.11.26.L1i. Sanftity andphrafes^ reade, praifes.

F4g.77.L21. ThoJGrotitts faithJ^ rcade, Though (or though fcil. quanquam) Grotita faith.

P4rg.80.I4. As^edidr\rtztiit> Asifwedid.

Pag. 108.1.7,8. Anjmanman.'^ readc, may. r \ Pag.n^Xz. whkkth contrary opinion lies^ Somewhat ftcms to be wanting.

. Alkubi [cributiYi Interceffion/br Intercifion.

The (hectsfti, I had not. Thclaft flwet I received

i$r.

J?IWJ$.